,,notes on the book of ,,leviticus by ,c4 ,h4 ,,mackintosh ,all ,scripture is given by inspiration of ,god4 ,,loizeaux ,,brothers ,neptune1 ,new ,jersey ,,first ,,edition #ahhj ,,twenty-,,seventh ,,printing #aife ,,loizeaux ,,brothers1 ,,inc41 ,,publishers ,a ,nonprofit ,organization1 ,devoted to the ,lord's ,work and to the ,spread of ,his ,truth ,,neptune1 ,,new ,,jersey ,,printed ,,in ,,the ,,united ,,states ,,of ,,america ,,prefatory ,,note ,,to ,,the ,,american ,,edition ,as several persons in ,america have1 without any authority whatever from me1 undertaken to publish my four#a volumes of ,notes1 ,i deem it my duty to inform the reader that ,i have given full permission to ,messrs4 ,,loizeaux ,,brothers to publish an edition of those books in such form as they shall consider most suitable4 ,c4 ,h4 ,,mackintosh4 #f ,west ,park ,terrace1 ,scarborough1 ,may #ast1 #ahgi4 #a ,now six4 ,,preface ,in the ,person and work of the ,lord ,jesus ,christ there is an infinite fullness1 which meets every necessity of man1 both as a sinner and as a worshiper4 ,the infinite dignity of ,his ,person gives eternal value to ,his work4 ,in the book of ,genesis we have seen ,god's remedy for man's ruin in the promised seed--the ,ark of ,salvation1 and in the rich unfoldings of divine grace to fallen and sinful man4 ,there we have the ,bud1 the full-blown glories and fragrance of which shall yet fill the heavens and the earth with joy and gladness4 ,in the book of ,exodus we have seen ,god's answer to man's question4 ,there1 man is not only outside of ,eden1 but he has fallen into the hands of a cruel and powerful enemy1--he is the bond-slave of the world4 ,how is he to be delivered from ,pharaoh's thraldom--from ,egypt's furnace8 ,how can he be redeemed1 justified1 and brought into the promised land8 ,god only could answer such questions1 and this ,he did in the blood of the slain ,lamb4 ,in the redemption-power of that blood1 every question is settled4 ,it meets ,heaven's highest claims1 and man's deepest necessities4 ,through its amazing efficacy1 ,god is glorified1 man is redeemed1 saved1 justified1 and brought to ,god's holy habitation2 while the enemy is completely overthrown1 and his power destroyed4 ,and now1 in our meditations on the book of ,leviticus1 we find most fully unfolded what we may call1 ,god's provision for man's need2 or1 a ,sacrifice1 a ,priest1 and a ,place of ,worship4 ,these are essentially necessary in drawing near unto ,god1 as this book most abundantly proves4 ,but every thing therewith connected was appointed by ,god1 and established by ,his law4 ,nothing was left to be supplied by man's fertile imagination1 or his prudential arrangement4--,so ,aaron and his sons did all things which the ,lord commanded by the hand of ,moses4 7,chap4 viii4 #cf2 ix4 #f1 #g47 ,without the word of the ,lord1 neither priest nor people could take a single step in the right direction4 ,it is so still4 ,there is not a single ray of light in this dark world but that which is shed from holy ,scripture4--,thy ,word is a lamp unto my feet1 and a light unto my path4 7,ps4 cxix4 #aje47 ,it is truly happy when the children of ,god so honor ,his ,word as to be guided by it in all things4 ,we need now1 as much as the ,jew did then1 divine direction and divine guidance for acceptable worship4 ,but the hour cometh1 and now is1 when the true worshipers shall worship the ,father in spirit and in truth2 for the ,father seeketh such to worship ,him4 7,john iv4 #bc1 #bd47 ,more than sincerity or devoutness of feeling is required in the children's worship3 it must be in the unction of the ,spirit1 and according to the truth of ,god4 ,but we have all 7blessed be ,his name67 in the ,person and work of our blessed ,lord ,jesus4 ,he is both our ,sacrifice and ,priest1 and our right of entrance into the holiest of all4 ,o1 to be kept near to ,his wounded side1 and in the abiding sense that ,he is the ground1 the material1 and the sweet incense of all our worship6 ,let us now briefly notice the three points already mentioned4 ,i4 ,in the first place1 we would observe that sacrifice is the basis of worship4 ,acceptable worship to ,god must be based on a sacrifice acceptable to ,him4 ,man being in himself guilty and unclean1 he needs a sacrifice to remove his guilt1 cleanse him from his defilements1 and fit him for the holy presence of ,god4 ,without shedding of blood is no remission2 and without remission1 and the knowledge of remission1 there can be no happy worship1--no real1 hearty praise1 adoration1 and thanksgiving4 ,going to what is called a place of worship1 and worshiping ,god1 are widely different things4 ,god is holy1 and man must approach ,him in ,his own way1 and according to what ,he is4 ,as ,moses said unto ,aaron on the solemn occasion of the sin of ,nadab and ,abihu1 ,this is it that the ,lord spake1 saying1 ',i will be sanctified in them that come nigh ,me1 and before all the people ,i will be glorified4' ,the ,lord alone could give directions as to how the people were to draw nigh unto ,him3 this is the great subject of the book of ,leviticus4 ,the ,notes on the first seven and the sixteenth chapters will give the reader a very full and interesting view of the ordinance of sacrifice1 and the character of ,jewish worship4 ,it was on the ground of offered and accepted sacrifice that the children of ,israel were constituted the worshiping people of ,god4 ,it is on the same ground1 namely1 offered and accepted sacrifice1 that believers in ,jesus are constituted the worshiping people of ,god now4 7,read carefully ,lev4 xvi2 ,heb4 ix1 x47 ,they have taken ,israel's place1 but after a much higher order1 whether we look at the sacrifice1 the priest1 or the place of worship4 ,the contrast between them is great1 and strongly marked in ,scripture1 especially in the epistle to the ,hebrews4 ,the ,jewish sacrifices never reached the conscience of the offerer1 and the ,jewish priest never could pronounce him clean every whit4 ,the gifts and sacrifices which were offered under the law1 as the apostle tells us1 could not make him that did the service perfect1 as pertaining to the conscience4 ,the conscience1 observe1 always being the reflection of the sacrifice1 it could not be perfect1 seeing the sacrifice was not perfect2 for it is not possible that the blood of bulls and of goats should take away sins4 ,hence1 ,jewish worship was connected with inefficient sacrifices1 a burdensome ritual1 and an unpurged conscience1 which gendered in the worshiper a spirit of bondage and fear4 ,but1 now1 mark the contrast to all this in the once-offered and accepted sacrifice of ,christ4 ,he put away sin by the sacrifice of ,himself4 ,all is done4 ,having by ,himself purged our sins1 ,he sat down on the right hand of the ,majesty on high4 ,when the worshiper comes before ,god on the ground of this ,sacrifice1 he finds that he has nothing to do save1 as a priest1 to show forth the praises of ,him who hath called us out of darkness into ,his marvelous light4 ,even ,christ has nothing more to do as regards our justification and acceptance1 for by one offering ,he hath perfected forever them that are sanctified4 ,the ,jew1 by his sacrifice1 was merely ceremonially clean1 and that only for a moment1 as it were2 but the ,christian1 through the sacrifice of ,christ1 is really so1 and that forever4 ,oh1 that sweet word1 ,,forever6 ,it is the common privilege of all believers to be perfected as worshipers before ,god1 through the offering of the body of ,jesus ,christ once for all4 ,on this deeply important point the testimony of ,scripture is most full and explicit4 ,for the worshipers once purged should have no more conscience of sins4--,the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4--,and their sins and iniquities will ,i remember no more4 7#a ,john i4 #g2 ,heb4 x47 ,by the work of ,christ for us1 our sins were all put away2 and now1 by faith in ,god's word1 we know that they are all forgiven and forgotten4 ,hence1 we can draw near to ,god1 and stand in ,his holy presence1 in the happy assurance that there is neither sin nor stain upon us4 ,our ,great ,high-,priest has pronounced us clean every whit4 7,john xiii47 ,believing this1 the sense of guilt is taken away1--we have ,,no ,,more ,,conscience ,,of ,,sins4 ,this deeply precious truth1 observe1 does not mean that there is no more consciousness of sins4 ,far from it4 ,or that we may not get a bad conscience through failure2 or that we need not be exercised to have a conscience void of offense toward ,god and toward man4 ,not at all4 ,it simply means that ,christ1 by the one1 perfect1 finished sacrifice of ,himself1 has forever put away all our sins--root and branch4 ,and having been led to know and believe this1 how can there be sins on the conscience8 ,christ has put them all away4 ,the precious blood of our once-offered and accepted ,sacrifice has cleansed us from every spot and stain of sin4 ,there may be the deepest sense of indwelling sin1 and of many sins and shortcomings in our every-day life1 and the painful confession of them all to ,god2 still there is the full assurance that ,christ died for our sins1 put them all away1 and that not one of them can ever be laid to our charge4 ,this is indeed a most wonderful truth2 but it is the great1 the needed truth for a worshiper4 ,how could we stand in ,god's presence1 where all is perfection1 if we were not as clean as ,he would have us to be8 ,we must be clean enough for the eye of ,infinite ,holiness4 ,but1 blessed be ,god1 all who believe in ,jesus1 and rest on ,his finished sacrifice1 are forgiven and justified2 they have eternal life1 righteousness1 and peace4 ,the first cry for mercy of the guilty sinner is answered by the blood of the ,sacrifice4 ,it penetrates to the deepest depths of his need2 it raises him to the highest heights of heaven1 and fits him to be there1 a happy worshiper1 in the immediate presence of the throne of ,god4--,for ,christ also hath once suffered for sins1 the just for the unjust1 that ,he might bring us to ,god4--,for if the blood of bulls and of goats1 and the ashes of a heifer sprinkling the unclean1 sanctifieth to the purifying of the flesh2 how much more shall the blood of ,christ1 who through the ,eternal ,spirit offered ,himself without spot to ,god1 purge your conscience from dead works to serve the living ,god6 7#a ,peter iii4 #ah2 ,heb4 ix4 #ac1 #ad47 ,,ii4 ,in the second place1 we have in the rich provisions of ,god's grace1 the ,lord ,jesus ,christ as our ,great ,high-,priest in the presence of ,god for us4 ,he ministers there for us4--,we have such a ,high-,priest1 who is set on the right hand of the throne of the ,majesty in the heavens2 a ,minister of the sanctuary1 and of the true tabernacle1 which the ,lord pitched1 and not man4 7,heb4 viii4 #a1 #b47 ,his work of sacrifice having been fully completed1 ,he sat down4 ,aaron is represented as being always in a standing position4 ,his work was never finished4 ,he stood daily ministering1 and offering oftentimes the same sacrifices1 which can never take away sins2 but this ,man1 after ,he had offered one sacrifice for sins1 forever sat down on the right hand of ,god4 ,immediately after the law of the ,lord had been given as to sacrifice1 the priesthood was established4 7,see ,notes on chapters viii1 ix47 ,the saints have both in ,christ4 ,he is our ,sacrifice and our ,priest4 ,he appeared once on the cross for us3 ,he now appears in heaven for us3 ere long ,he will appear in glory with us4 ,to know what ,he accomplished on the cross1 and what ,he is now doing in the sanctuary above1 will nourish in our hearts the hope of ,his coming1 and lead us to long for ,his appearing in glory4 ,in the ,new ,testament we only read of two orders of priests1 namely1 ,christ as the ,great ,high-,priest in heaven1 and the common priesthood of all believers on the earth4 ,ye also1 as lively stones1 are built up a spiritual house1 a holy priesthood1 to offer up spiritual sacrifices1 acceptable to ,god by ,jesus ,christ4 7#a ,peter ii4 #e47 ,and again1 ,unto ,him that loved us1 and washed us from our sins in ,his own blood1 and hath made us kings and priests unto ,god and ,his ,father4 7,rev4 i4 #e4 #f47 ,these passages clearly prove the common standing of all believers as priests unto ,god4 ,there is no mention in the ,new ,testament of any peculiar class or order of ,christians who hold the office of priests1 as distinct from other ,christians4 ,christ is the ,great ,high-,priest over the house of ,god1 and all ,his people are1 in virtue of their connection with ,him1 priests1 and privileged to enter1 as once-purged worshipers1 into the holiest of all4 ,even the apostles never took the place of priests1 as distinct from or superior to the humblest child of ,god4 ,they might know their privileges better than many1 and enjoy them more4 ,their gifts and callings as to the ministry of the ,word were distinct and special1 but as worshipers1 they stood on the same ground as all others1 and1 together with them1 worshiped ,god through ,jesus ,christ1 the ,great ,high-,priest of all ,his people4 ,in the priestly ministry of our blessed ,lord1 there are many points of special interest2 we only notice the two following3-- #a4 ,as our ,great ,high-,priest1 ,he represents us in the sanctuary above4 ,and1 oh1 what a ,representative6--,god's beloved ,son1 the glorified ,man1 whose name is above every name6--,for ,christ is not entered into the holy places made with hands1 which are the figures of the true2 but into heaven itself1 now to appear in the presence of ,god for us4 7,heb4 ix4 #bd47 ,oh1 what dignity6 what nearness to ,god is ours6 ,oh that our hearts appreciated it more6 ,when ,aaron appeared before the ,lord in his garments of glory and beauty1 he represented the children of ,israel4 ,their names were engraven in precious stones in the beautiful breastplate4 ,blessed type of our real and everlasting place in the heart of ,christ1 who appears1 not annually1 like ,aaron of old1 but continually in the presence of ,god for us4 ,the name of each believer is kept continually before the eye of ,god1 in all the glory and beauty of ,christ1 ,his well-beloved ,son4 ,he is our righteousness1 we possess ,his life1 enjoy ,his peace1 are filled with ,his joy1 and radiate ,his glory4 ,although without right1 title1 or privilege in ourselves1 we have all in ,him4 ,he is there for us and as us4 ,his name be forever praised4 ,he stands in heaven their ,great ,high-,priest1 ,and bears their names upon ,his breast4 ,it is by ,his continual intercession in heaven that saints on earth are succored and sustained in their wilderness journey1 and1 at the same time1 upheld as worshipers within the vail1 in all the sweet fragrance of ,his own divine excellencies2 and neither their ignorance nor their lack of enjoyment of these things alters or affects their blessed1 glorious1 and eternal reality1 seeing ,he ever liveth to make intercession for them4 7,heb4 vii4 #be47 #b4 ,as our ,great ,high-,priest1 ,he presents to ,god the gifts and sacrifices of ,his worshiping people4 ,under the law1 the worshiper brought his offering to the priest1 and by him it was presented to the ,lord1 on ,his own altar4 ,every thing was arranged by the priest1 according to the word of the ,lord4 ,how perfectly all this is done for the worshiper now by his ,high-,priest in heaven6 ,our prayers1 praises1 and thanksgiving1 all pass through ,his hands before they reach the throne of ,god4 ,what a wonderful mercy this is1 when we think of our confused and mixed services6 ,so much that is of the flesh mingles with that which is of the ,spirit4 ,but the blessed ,lord knows how to divide and separate between them4 ,that which is of the flesh must be rejected1 and consumed as wood1 hay1 and stubble1 while that which is of the ,spirit is precious1 preserved1 and presented to ,god in the value and sweet savor of ,his own perfect sacrifice4 ,by ,him therefore let us offer the sacrifice of praise to ,god continually1 that is1 the fruit of our lips giving thanks unto ,his name4 7,heb4 xiii4 #ae47 ,the kindness of the ,philippians to ,paul was an odor of a sweet smell1 a sacrifice acceptable1 well-pleasing to ,god4 ,hence the importance of the exhortation1 ,whatsoever ye do in word or deed1 do all in the name of the ,lord ,jesus1 giving thanks to ,god and the ,father by ,him4 7,col4 iii4 #ag47 ,,iii4 ,in the third place1 we observe that the ,christian's only place of worship is inside the vail1 whither the ,forerunner is for us entered4 ,outside the camp is his place as a witness2 inside the vail is his place as a worshiper4 ,in both positions ,christ is surely with him4 ,let us go forth therefore unto ,him without the camp1 bearing ,his reproach4 ,having therefore1 brethren1 boldness to enter into the holiest by the blood of ,jesus4 7,heb4 xiii4 #ac2 x4 #ai47 ,to know these two positions in communion with ,christ ,himself1 through the teaching of the ,spirit1 is unspeakable blessedness4 ,the ,church has no divinely consecrated place of worship on earth4 ,our place is in heaven1 in virtue of the sacrifice and of the priestly ministry of ,christ there for us4 ,whatever may be the character of the building in which ,christians are gathered together in the name of the ,lord ,jesus1 their true and only sphere of worship is the heavenly sanctuary4 ,through faith in ,god's word1 and by the power of ,his ,holy ,spirit1 they worship ,him in the true tabernacle1 which the ,lord pitched1 and not man4 ,israel had a worldly sanctuary1 and accordingly the character of their worship was worldly2 the way into the holiest of all was not yet made manifest1 while as the first tabernacle was yet standing4 ,but the way has been opened up by the blood of ,jesus4 ,the same stroke that slew the ,lamb rent the vail from top to bottom4 ,the way into the holiest of all was then laid open1 and ,christ1 with all ,his blood-washed ones1 entered into the immediate presence of ,god1 without a vail4 ,there is no outer-court-worship now for the people1 and temple-worship for the priest1 as under the law4 ,these distinctions are unknown in the ,church of the living ,god4 ,it is all priestly worship and temple worship now4 ,all are equally near1 all have equal liberty1 all are equally acceptable1 through the presence and intervention of the ,great ,high-,priest of ,his people4 ,the same precious blood that cleansed us from all sin1 has brought us near to ,god as children1 and as worshiping priests4 ,and if we really know the wondrous efficacy and power of that blood in the heavenly places1 we shall be at home and happy there in all the liberty and dignity of sonship1 and in all the official nearness and standing of once-purged worshipers1 in the most holy place4 ,oh that our hearts may be kept in the sweet remembrance1 knowledge1 and power of the rich provisions of ,god's grace for all our need6 ,oh that we may never lose sight of the blood on the mercy-seat1 the ,minister of the sanctuary1 and of our holy1 heavenly1 and eternal place of worship6 ,we must now leave the dear reader1 earnestly commending to his most prayerful and diligent study this precious book of ,leviticus4 ,the light which it sheds on the ,person and work of ,christ--the ground and character of our communion with ,god1 is deeply blessed to the heart that desires to live in the enjoyment of these eternal realities4 ,he will find the ,notes most helpful in unfolding the text1 and in giving an interesting and practical view to many of the ceremonies which we are prone to pass over as uninteresting and uninstructive to us4 ,see1 for example1 the eleventh chapter4 ,and now1 may the ,lord graciously own1 use1 and bless this little volume1 for the glory of ,his own name1 and for the comfort and blessing of many precious souls4 ,a4 ,m4 ,london1 ,may1 #ahfj4 ,,preface ,,to ,,the ,,second ,,edition ,the rapid sale of a large edition of this volume evidences an amount of interest in the study of the book of ,leviticus for which ,i unfeignedly bless the ,lord4 ,too many1 even of the people of ,god1 seem to think that this section of inspiration contains nothing of any interest or value to them4 ,they regard it as a detail of rites and ceremonies with which they have nothing to do--a record of by-gone institutions1 affording no instruction or edification for them4 ,that this is a great mistake1 thousands are now discovering4 ,very many who for years looked upon the book of ,leviticus as little more than a dry catalogue of ,jewish ordinances1 are now discovering in it an exhaustless mine of spiritual wealth1 for which they cannot be too thankful4 ,they have brought its marvelous pages under the light of the ,new ,testament scriptures1 and they can only wonder at that which is now unfolded to their gaze4 ,that they may discover yet more of the precious treasure1 is my earnest desire on their behalf4 ,i have carefully revised the following pages1 and1 ,i may say1 ,i have left them very much as ,i found them4 ,an expression here and there which seemed likely to be misunderstood1 ,i have slightly touched4 ,i have also added a brief note or two4 ,these trifling matters excepted1 the second edition is a reprint of the first1 and1 as such1 it is again committed to the care of ,him from whom all blessings flow4 ,may ,he be graciously pleased to crown it still further with the stamp of ,his approval4 ,his seal and sanction are all that any book requires to make it useful2 and truly1 we may say1 the book that has not these has nothing4 ,the ,lord grant a more abundant blessing1 and ,his name shall have all the praise4 ,c4 ,h4 ,m4 ,,contents ,page4 ,,chapter ,i1 #a ,,ii1 #cj ,,iii1 #ga ,,iv4-,v4 #ac1 #ajb ,v4 #ad-,,vi4 #g1 #acd ,,viii4 ,,ix1 #aeb ,x1 #age ,,xi1 #bjj ,,xii1 #bah ,,xiii4 ,,xiv1 #bbe ,,xv1 #bgj ,,xvi1 #bgg ,,xvii1 #cjb ,,xviii4-,,xx1 #cjg ,,xxi4 ,,xxii1 #cba ,,xxiii1 #ccj ,,xxiv1 #cec ,,xxv1 #cfb ,,xxvi1 #cgc ,,xxvii1 #cgg ,,notes ,,on ,,the ,,book ,,of ,,leviticus ,,chapter ,i4 ,ere entering upon the details of the chapter before us1 there are two things which demand our careful consideration2 namely1 first1 ,jehovah's position2 and secondly1 the order in which the offerings are presented4 ,and the ,lord called unto ,moses1 and spake unto him out of the tabernacle of the congregation4 ,such was the position from which ,jehovah made the communications contained in this book4 ,he had been speaking from ,mount ,sinai1 and ,his position there gave marked character to the communication4 ,from the fiery mount went a fiery law2 but here1 ,he speaks out of the tabernacle of the congregation4 ,this was an entirely different position4 ,we have seen this tabernacle set up1 at the close of the preceding book4--,and he reared up the court round about the tabernacle and the altar1 and set up the hanging of the court gate4 ,so ,moses finished the work4 ,then a cloud covered the tent of the congregation1 and the glory of the ,lord filled the tabernacle4444 ,for the cloud of the ,lord was upon the tabernacle by day1 and fire was on it by night1 in the sight of all the house of ,israel1 throughout all their journeys4 7,exod4 xl4 #cc-ch47 ,now1 the tabernacle was ,god's dwelling-place in grace4 ,he could take up ,his abode there1 because ,he was surrounded on all sides by that which vividly set forth the ground of ,his relationship with the people4 ,had ,he come into their midst in the full display of the character revealed upon ,mount ,sinai1 it could only have been to consume them in a moment1 as a stiff-necked people2 but ,he retired within the vail--type of ,christ's flesh 7,heb4 x4 #bj471 and took ,his place on the mercy-seat1 where the blood of atonement1 and not the stiff-neckedness of ,israel1 was that which met ,his view and satisfied the claims of ,his nature4 ,the blood which was brought into the sanctuary by the high-priest was the type of that precious blood which cleanses from all sin2 and although ,israel after the flesh saw nothing of this1 it nevertheless justified ,god in abiding amongst them--it sanctified to the purifying of the flesh4 7,heb4 ix4 #ac47 ,thus much as to ,jehovah's position in this book1 which must be taken into account in order to a proper understanding of the communications made therein4 ,in them we shall find inflexible holiness united with the purest grace4 ,god is holy1 no matter from whence ,he speaks4 ,he was holy on ,mount ,sinai1 and holy above the mercy-seat2 but in the former case1 ,his holiness stood connected with a devouring fire1 in the latter1 it was connected with patient grace4 ,now the connection of perfect holiness with perfect grace is that which characterizes the redemption which is in ,christ ,jesus1 which redemption is1 in various ways1 shadowed forth in the book of ,leviticus4 ,god must be holy1 even though it should be in the eternal condemnation of impenitent sinners2 but the full display of ,his holiness in the salvation of sinners calls forth ,heaven's loudest and loftiest note of praise4--,glory to ,god in the highest1 and on earth peace1 good-will toward men4 7,luke ii4 #ad47 ,this doxology could not have been sung in connection with the fiery law4 ,no doubt there was glory to ,god in the highest1 but there was no peace on earth nor good pleasure in men1 inasmuch as it was the declaration of what men ought to be ere ,god could take pleasure in them4 ,but when the ,son took ,his place as a man on the earth1 the mind of ,heaven could express its entire delight in ,him as the ,one whose ,person and work could combine1 in the most perfect manner1 divine glory with human blessedness4 ,and now1 one word as to the order of the offerings1 in the opening chapters of the book of ,leviticus4 ,the ,lord begins with the burnt-offering1 and ends with the trespass-offering4 ,that is to say1 ,he leaves off where we begin4 ,this order is marked and most instructive4 ,when first the arrow of conviction enters the soul1 there are deep searchings of conscience in reference to sins actually committed4 ,memory casts back its enlightened eye over the page of one's past life1 and sees it stained with numberless trespasses against ,god and man4 ,at this point of the soul's history1 it is not so much occupied with the question of the root from whence those trespasses have sprung1 as with the stern and palpable fact that such and such things have actually been committed2 and hence it needs to know that ,god has provided a ,sacrifice through which all trespasses can be frankly forgiven4 ,this is presented to us in the trespass-offering4 ,but1 as one advances in the divine life1 he becomes conscious that those sins which he has committed are but branches from a root1 streams from a fountain2 and1 moreover1 that sin in his nature is that fountain--that root4 ,this leads to far deeper exercise1 which can only be met by a deeper insight into the work of the cross4 ,in a word1 the cross will need to be apprehended as that in which ,god ,himself has condemned sin in the flesh4 7,rom4 viii4 #c47 ,my reader will observe1 it does not say1 sins in the life1 but the root from whence these have sprung1 namely1 sin in the flesh4 ,this is a truth of immense importance4 ,christ not merely died for our sins1 according to the ,scriptures1 but ,he was made sin for us4 7#b ,cor4 v4 #ba47 ,this is the doctrine of the sin-offering4 ,now1 it is when the heart and conscience are set at rest1 through the knowledge of ,christ's work1 that we can feed upon ,himself as the ground of our peace and joy in the presence of ,god4 ,the trespass-offering and the sin-offering must be known ere the peace-offering1 joy-offering1 or thanksgiving-offering can be appreciated4 ,hence1 therefore1 the order in which the peace-offering stands corresponds with the order of our spiritual apprehension of ,christ4 ,the same perfect order is observable in reference to the meat-offering4 ,when the soul is led to taste the sweetness of spiritual communion with ,christ--to feed upon ,him1 in peace and thankfulness1 in the divine presence1 it is drawn out in earnest desire to know more of the wondrous mysteries of ,his ,person2 and this desire is most blessedly met in the meat-offering1 which is the type of ,christ's perfect manhood4 ,then1 in the burnt-offering1 we are conducted to a point beyond which it is impossible to go1 and that is1 the work of the cross1 as accomplished under the immediate eye of ,god1 and as the expression of the unswerving devotion of the heart of ,christ4 ,all these things will come before us1 in beauteous detail1 as we pass along2 we are here only looking at the order of the offerings1 which is truly marvelous1 whichever way we travel1 whether outward from ,god to us1 or inward from us to ,god4 ,in either case1 we begin with the cross and end with the cross4 ,if we begin with the burnt-offering1 we see ,christ1 on the cross1 doing the will of ,god--making atonement according to the measure of ,his perfect surrender of ,himself to ,god4 ,if we begin with the trespass-offering1 we see ,christ1 on the cross1 bearing our sins1 and putting them away according to the perfection of ,his atoning sacrifice2 while in each and all we behold the excellency1 the beauty1 and the perfection of ,his divine and adorable ,person4 ,surely1 all this is sufficient to awaken in our hearts the deepest interest in the study of those precious types which we shall now proceed to consider in detail4 ,and may ,god the ,holy ,ghost1 who penned the book of ,leviticus1 expound its contents in living power to our hearts1 that so1 when we have reached the close1 we may have abundant cause to bless ,his name for many thrilling and soul-stirring views of the ,person and work of our blessed ,lord and ,saviour ,jesus ,christ1 to whom be glory1 now1 henceforth1 and for evermore4 ,amen4 99 99 99 99 99 ,in the burnt-offering1 with which our book opens1 we have a type of ,christ offering ,himself without spot to ,god4 ,hence the position which the ,holy ,ghost assigns to it4 ,if the ,lord ,jesus ,christ came forth to accomplish the glorious work of atonement1 ,his highest and most fondly cherished object in so doing was the glory of ,god4 ,lo1 ,i come to do ,thy will1 ,o ,god1 was the grand motto in every scene and circumstance of ,his life1 and in none more markedly than in the work of the cross4 ,let the will of ,god be what it might1 ,he came to do it4 ,blessed be ,god1 we know what our portion is in the accomplishment of this will2 for by it we are sanctified1 through the offering of the body of ,jesus ,christ once4 7,heb4 x4 #aj47 ,still1 the primary aspect of ,christ's work was ,godward4 ,it was an ineffable delight to ,him to accomplish the will of ,god on this earth4 ,no one had ever done this before4 ,some had1 through grace1 done that which was right in the sight of the ,lord2 but no one had ever perfectly1 invariably1 from first to last1 without hesitation1 and without divergence1 done the will of ,god4 ,but this was exactly what the ,lord ,jesus did4 ,he was obedient unto death1 even the death of the cross4 7,phil4 ii4 #h47 ,he steadfastly set ,his face to go to ,jerusalem4 ,and as ,he walked from the garden of ,gethsemane to the cross of ,calvary1 the intense devotion of ,his heart told itself forth in these accents1--,the cup which ,my ,father hath given ,me1 shall ,i not drink it8 ,now1 in all this self-emptied devotedness to ,god there was truly a sweet savor4 ,a perfect ,man on the earth accomplishing the will of ,god1 even in death1 was an object of amazing interest to the mind of ,heaven4 ,who could fathom the profound depths of that devoted heart which displayed itself1 under the eye of ,god1 on the cross8 ,surely1 none but ,god2 for in this1 as in every thing else1 it holds good that no man knoweth the ,son1 but the ,father1 and no one can know aught about ,him save as the ,father reveals ,him4 ,the mind of man can1 in some measure1 grasp any subject of knowledge under the sun1--human science can be laid hold of by the human intellect2 but no man knoweth the ,son save as the ,father reveals ,him1 by the power of the ,holy ,ghost1 through the written ,word4 ,the ,holy ,ghost delights to reveal the ,son--to take of the things of ,jesus and show them unto us4 ,these things we have1 in all their fullness and beauty1 in the ,word4 ,there can be no new revelation1 inasmuch as the ,spirit brought all things to the apostles' memory1 and led them into all truth4 ,there can be nothing beyond all truth2 and hence1 all pretension to a new revelation and the development of new truth 7meaning thereby truth not contained in the sacred canon of inspiration7 is an effort on man's part to add to what ,god calls all truth4 ,no doubt the ,spirit may unfold and apply1 with new and extraordinary power1 truth contained in the ,word2 but this is obviously a very different thing from our traveling outside the range of divine revelation for the purpose of finding principles1 ideas1 or dogmas which shall command the conscience4 ,this latter can only be regarded in the light of impious presumption4 ,in the gospel narrative1 we have ,christ presented to us in the varied phases of ,his character1 ,his ,person1 and ,his work4 ,to those precious documents the people of ,god in all ages have rejoiced to betake themselves1 and drink in their heavenly revelations of the object of their love and confidence--the ,one to whom they owed every thing1 for time and eternity4 ,but very few1 comparatively1 have ever been led to regard the rites and ceremonies of the ,levitical economy as fraught with the most minute instruction in reference to the same commanding theme4 ,the offerings of ,leviticus1 for example1 have been too much regarded as so many antiquated records of ,jewish customs1 conveying no intelligible voice to our ears--no spiritual light to our understandings4 ,however1 it must be admitted that the apparently abstruse records of ,leviticus1 as well as the sublime strains of ,isaiah1 take their place amongst the things which were written aforetime1 and they are1 therefore1 for our learning4 ,true1 we shall need to study those records1 as indeed all ,scripture1 with a humble1 self-emptied spirit2 with reverent dependence upon the teaching of ,him who graciously penned them for us2 with sedulous attention to the general scope1 bearing1 and analogy of the entire body of divine revelation2 with an effectual curb on the imagination1 that it may not take unhallowed flights2 but if thus1 through grace1 we enter upon the study of the types of ,leviticus1 we shall find in them a vein of the richest and finest ore4 ,we shall now proceed to examine the burnt-offering1 which1 as we have remarked1 presents ,christ offering ,himself without spot to ,god4 ,if his offering be a burnt sacrifice of the herd1 let him offer a male1 without blemish4 ,the essential glory and dignity of ,christ's ,person form the basis of ,christianity4 ,he imparts that dignity and glory to every thing ,he does1 and to every office ,he sustains4 ,no office could possibly add glory to ,him who is ,god over all1 blessed forever--,god manifest in the flesh--the glorious ,immanuel--,god with us--the ,eternal ,word--the ,creator and ,sustainer of the universe4 ,what office could add to the dignity of such an ,one8 ,in point of fact1 we know that all ,his offices are connected with ,his humanity2 and in assuming that humanity1 ,he stooped from the glory which ,he had with the ,father before the world was4 ,he thus stooped in order to glorify ,god perfectly in the very midst of a scene where all was hostile to ,him4 ,he came to be eaten up by a holy1 unquenchable zeal for the glory of ,god1 and the effectual carrying out of ,his eternal counsels4 ,the unblemished male of the first year was a type of the ,lord ,jesus ,christ offering ,himself for the perfect accomplishment of the will of ,god4 ,there should be nothing expressive either of weakness or imperfection4 ,a male of the first year was required4 ,we shall see1 when we come to examine the other offerings1 that a female was in some cases permitted2 but that was only expressive of the imperfection which attached to the worshiper's apprehension1 and in no wise of any defect in the offering1 inasmuch as it was unblemished in the one case as well as in the other4 ,here1 however1 it was an offering of the very highest order1 because it was ,christ offering ,himself to ,god4 ,christ1 in the burnt-offering1 was exclusively for the eye and heart of ,god4 ,this point should be distinctly apprehended4 ,god alone could duly estimate the ,person and work of ,christ2 ,he alone could fully appreciate the cross as the expression of ,christ's perfect devotedness4 ,the cross1 as foreshadowed by the burnt-offering1 had an element in it which only the divine mind could apprehend2 it had depths so profound1 that neither mortal nor angel could fathom them4 ,there was a voice in it which was intended exclusively for1 and went directly to1 the ear of the ,father4 ,there were communications between the cross of ,calvary and the throne of ,god which lay far beyond the highest range of created intelligence4 ,he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the ,lord4 ,the use of the word voluntary here brings out with great clearness the grand idea in the burnt-offering4 ,it leads us to contemplate the cross in an aspect which is not sufficiently apprehended4 ,we are too apt to look upon the cross merely as the place where the great question of sin was gone into and settled between eternal ,justice and the spotless ,victim--as the place where our guilt was atoned for1 and where ,satan was gloriously vanquished4 ,eternal and universal praise to redeeming love6 the cross was all this2 but it was more than this1--it was the place where ,christ's love to the ,father was told out in language which only the ,father could hear and understand4 ,it is in the latter aspect that we have it typified in the burnt-offering1 and therefore it is that the word voluntary occurs4 ,were it merely a question of the imputation of sin1 and of enduring the wrath of ,god on account of sin1 such an expression would not be in moral order4 ,the blessed ,lord ,jesus could not1 with strict propriety1 be represented as willing to be made sin--willing to endure the wrath of ,god and the hiding of ,his countenance2 and in this one fact we learn1 in the clearest manner1 that the burnt-offering does not foreshadow ,christ on the cross bearing sin1 but ,christ on the cross accomplishing the will of ,god4 ,that ,christ ,himself contemplated the cross in these two aspects of it is evident from ,his own words4 ,when ,he looked at the cross as the place of sin-bearing--when ,he anticipated the horrors with which1 in this point of view1 it stood invested1 ,he exclaimed1 ,father1 if ,thou be willing1 remove this cup from ,me4 7,luke xxiii4 #db47 ,he shrank from that which ,his work1 as a sin-bearer1 involved4 ,his pure and holy mind shrank from the thought of contact with sin1 and ,his loving heart shrank from the thought of losing1 for a moment1 the light of ,god's countenance4 ,but then1 the cross had another aspect4 ,it stood before the eye of ,christ as a scene in which ,he could fully tell out all the deep secrets of ,his love to the ,father--a place in which ,he could1 of ,his own voluntary will1 take the cup which the ,father had given ,him1 and drain it to the very dregs4 ,true it is that the whole life of ,christ emitted a fragrant odor1 which ever ascended to the ,father's throne--,he did always those things which pleased the ,father--,he ever did the will of ,god2 but the burnt-offering does not typify ,him in ,his life--precious1 beyond all thought1 as was every act of that life1--but in ,his death1 and in that1 not as one made a curse for us1 but as one presenting to the heart of the ,father an odor of incomparable fragrance4 ,this truth invests the cross with peculiar charms for the spiritual mind4 ,it imparts to the sufferings of our blessed ,lord an interest of the most intense character4 ,the guilty sinner1 no doubt1 finds in the cross a divine answer to the deepest and most earnest cravings of heart and conscience3 the true believer finds in the cross that which captivates every affection of his heart1 and transfixes his whole moral being3 the angels find in the cross a theme for ceaseless admiration4 ,all this is true2 but there is that in the cross which passes far beyond the loftiest conceptions of saints or angels1 namely1 the deep-toned devotion of the heart of the ,son presented to and appreciated by the heart of the ,father4 ,this is the elevated aspect of the cross which is so strikingly shadowed forth in the burnt-offering4 ,and here let me remark that the distinctive beauty of the burnt-offering must be entirely sacrificed if we admit the idea that ,christ was a sin-bearer all ,his life4 ,there would then be no force1 no value1 no meaning in the word voluntary4 ,there could be no room for voluntary action in the case of one who was compelled1 by the very necessity of his position1 to yield up his life4 ,if ,christ were a sin-bearer in ,his life1 then1 assuredly1 ,his death must have been a necessary1 not a voluntary1 act4 ,indeed1 it may be safely asserted that there is not one of the offerings the beauty of which would not be marred1 and its strict integrity sacrificed1 by the theory of a life of sin-bearing4 ,in the burnt-offering1 this is especially the case1 inasmuch as it is not1 in it1 a question of sin-bearing1 or enduring the wrath of ,god1 but entirely one of voluntary devotedness1 manifested in the death of the cross4 ,in the burnt-offering1 we recognize a type of ,god the ,son accomplishing1 by ,god the ,spirit1 the will of ,god the ,father4 ,this ,he did of ,his own voluntary will4 ,therefore doth ,my ,father love ,me1 because ,i lay down ,my life1 that ,i might take it again4 7,john x4 #ag47 ,here we have the burnt-offering aspect of the death of ,christ4 ,on the other hand1 the prophet1 contemplating ,him as the sin-offering1 says1 ,his life is taken from the earth 7,acts4 viii4 #cc47 7which is the ,,lxx4 version of ,isaiah liii4 #h474 ,again1 ,christ says1 ,no one taketh it from ,me1 but ,i lay it down of ,myself4 ,was ,he a sin-bearer when ,he said this8 ,observe1 it is ,no one1--man1 angel1 devil1 or else4 ,it was ,his own voluntary act1 to lay down ,his life that ,he might take it again4 ,i delight to do ,thy will1 ,o ,my ,god4 ,such was the language of the divine burnt-offering--of ,him who found ,his unutterable joy in offering ,himself without spot to ,god4 ,now1 it is of the last importance to apprehend with distinctness the primary object of the heart of ,christ in the work of redemption4 ,it tends to consolidate the believer's peace4 ,the accomplishment of ,god's will1 the establishment of ,god's counsels1 and the display of ,god's glory1 occupied the fullest1 deepest1 and largest place in that devoted heart which viewed and estimated every thing in reference to ,god4 ,the ,lord ,jesus never once stopped to inquire how any act or circumstance would affect ,himself4 ,he humbled ,himself--,he made ,himself of no reputation--,he surrendered all4 ,and hence1 when ,he arrived at the close of ,his career1 ,he could look back upon it all1 and say1 with ,his eyes lifted up to heaven1 ,i have glorified ,thee on the earth2 ,i have finished the work which ,thou gavest ,me to do4 7,john xvii4 #d47 ,it is impossible to contemplate the work of ,christ1 in this aspect of it1 without having the heart filled with the sweetest affections toward ,his ,person4 ,it does not detract1 in the smallest degree1 from our sense of ,his love to us1 to know that ,he made ,god ,his primary object in the work of the cross4 ,quite the opposite4 ,his love to us1 and our salvation in ,him1 could only be founded upon ,god's established glory4 ,that glory must form the solid basis of every thing4 ,as truly as ,i live1 all the earth shall be filled with the glory of the ,lord4 7,numb4 xiv4 #ba47 ,but we know that ,god's eternal glory and the creature's eternal blessedness are1 in the divine counsels1 inseparably linked together1 so that if the former be secured1 the latter must needs be so likewise4 ,and he shall put his hand upon the head of the burnt-offering2 and it shall be accepted for him1 to make atonement for him4 ,the act of laying on of hands was expressive of full identification4 ,by that significant act1 the offerer and the offering became one2 and this oneness1 in the ease of the burnt-offering1 secured for the offerer all the acceptableness of his offering4 ,the application of this to ,christ and the believer sets forth a truth of the most precious nature1 and one largely developed in the ,new ,testament1 namely1 the believer's everlasting identification with1 and acceptance in1 ,christ4 ,as ,he is1 so are we in this world4 ,we are in ,him that is true4 7#a ,john iv4 #ag2 v4 #bj47 ,nothing1 in any measure1 short of this could avail4 ,the man who is not in ,christ is in his sins4 ,there is no middle ground3 you must be either in ,christ or out of ,him4 ,there is no such thing as being partly in ,christ4 ,if there is a single hair's breadth between you and ,christ1 you are in an actual state of wrath and condemnation2 but1 on the other hand1 if you are in ,him1 then are you as ,he is before ,god1 and so accounted in the presence of infinite holiness4 ,such is the plain teaching of the ,word of ,god4 ,ye are complete in ,him--accepted in the ,beloved--members of ,his body1 of ,his flesh1 and of ,his bones4 ,he that is joined unto the ,lord is one spirit4 7#a ,cor4 vi4 #ag2 ,eph4 i4 #f2 v4 #cj2 ,col4 ii4 #aj47 ,now1 it is not possible that the ,head can be in one degree of acceptance and the members in another4 ,no2 the head and the members are one4 ,god counts them one1 and therefore they are one4 ,this truth is at once the ground of the loftiest confidence1 and of the most profound humility4 ,it imparts the fullest assurance of boldness in the day of judgment1 inasmuch as it is not possible that aught can be laid to the charge of ,him with whom we are united3 it imparts the deep sense of our own nothingness1 inasmuch as our union with ,christ is founded upon the death of nature and the utter abolition of all its claims and pretensions4 ,since1 therefore1 the ,head and the members are viewed in the same position of infinite favor and acceptance before ,god1 it is perfectly evident that all the members stand in one acceptance1 in one salvation1 in one life1 in one righteousness4 ,there are no degrees in justification4 ,the babe in ,christ stands in the same justification as the saint of fifty years' experience4 ,the one is in ,christ1 and so is the other2 and this1 as it is the only ground of life1 so it is the only ground of justification4 ,there are not two kinds of life1 neither are there two kinds of justification4 ,no doubt there are various measures of enjoyment of this justification--various degrees in the knowledge of its fullness and extent--various degrees in the ability to exhibit its power upon the heart and life2 and these things are frequently confounded with the justification itself1 which1 as being divine1 is necessarily eternal1 absolute1 unvarying1 entirely unaffected by the fluctuations of human feeling and experience4 ,but1 further1 there is no such thing as progress in justification4 ,the believer is not more justified today than he was yesterday2 nor will he be more justified to-morrow than he is to-day2 yea1 a soul who is in ,christ ,jesus is as completely justified as if he were before the throne4 ,he is complete in ,christ2 he is as ,christ4 ,he is1 on ,christ's own authority1 clean every whit4 7,john xiii4 #aj47 ,what more could he be at this side of the glory8 ,he may and if he walks in the ,spirit1 will make progress in the sense and enjoyment of this glorious reality2 but1 as to the thing itself1 the moment he1 by the power of the ,holy ,ghost1 believed the gospel1 he passed from a positive state of unrighteousness and condemnation into a positive state of righteousness and acceptance4 ,all this is based upon the divine perfectness of ,christ's work2 just as1 in the case of the burnt-offering1 the worshiper's acceptance was based upon the acceptableness of his offering4 ,it was not a question of what he was1 but simply of what the sacrifice was4--,it shall be accepted for him1 to make atonement for him4 ,and he shall kill the bullock before the ,lord2 and the priests1 ,aaron's sons1 shall bring the blood1 and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation4 ,it is most needful1 in studying the doctrine of the burnt-offering1 to bear in mind that the grand point set forth therein is not the meeting of the sinner's need1 but the presentation to ,god of that which was infinitely acceptable to ,him4 ,christ as foreshadowed by the burnt-offering is not for the sinner's conscience1 but for the heart of ,god4 ,further1 the cross in the burnt-offering is not the exhibition of the exceeding hatefulness of sin1 but of ,christ's unshaken and unshakable devotedness to the ,father2 neither is it the scene of ,god's outpoured wrath on ,christ the sin-bearer1 but of the ,father's unmingled complacency in ,christ the voluntary and most fragrant ,sacrifice4 ,finally1 atonement as seen in the burnt-offering is not merely commensurate with the claims of man's conscience1 but with the intense desire of the heart of ,christ to carry out the will and establish the counsels of ,god--a desire which stopped not short of surrendering up ,his spotless1 precious life1 as a voluntary offering of sweet savor to ,god4 ,from the carrying out of this desire1 no power of earth or hell1 men or devils1 could shake ,him4 ,when ,peter ignorantly sought to dissuade ,him1 by words of false tenderness1 from encountering the shame and degradation of the cross--,pity ,thyself1 ,lord3 this shall not be unto ,thee--what was the reply8 ,get thee behind ,me1 ,satan3 ,thou art an offense unto ,me2 for thou savorest not the things that be of ,god1 but those that be of men4 7,matt4 xvi4 #bb1 #bc47 ,so1 also1 on another occasion1 ,he says to ,his disciples1 ,hereafter ,i will not talk much with you2 for the prince of this world cometh1 and hath nothing in ,me4 ,but that the world may know that ,i love the ,father1 and as the ,father gave ,me commandment1 even so ,i do4 7,john xiv4 #cj47 ,these and numerous other kindred scriptures bring out the burnt-offering phase of ,christ's work1 in which1 it is evident1 the primary thought is ,his offering ,himself without spot to ,god4 ,in full keeping with all that has been stated in reference to the special point in the burnt-offering1 is the place which ,aaron's sons get1 and the functions assigned them therein4 ,they sprinkle the blood2 they put the fire upon the altar2 they lay the wood in order upon the fire2 they lay the parts1 the head and the fat1 in order upon the wood that is on the fire which is upon the altar4 ,these are very prominent actions1 and they form a marked feature of the burnt-offering1 as contrasted with the sin-offering1 in which ,aaron's sons are not mentioned at all4 ,the sons of ,aaron represent the ,church1 not as one body1 but as a priestly house4 ,this is easily apprehended4 ,if ,aaron was a type of ,christ1 then ,aaron's house was a type of ,christ's house1 as we read1 in ,heb4 iii1 ,but ,christ as a ,son over ,his own house2 whose house are we4 ,and again1 ,behold ,i and the children whom ,god hath given ,me4 ,now1 it is the privilege of the ,church1 as led and taught by the ,holy ,ghost1 to gaze upon and delight in that aspect of ,christ which is presented in this opening type of ,leviticus4 ,our fellowship is with the ,father1 who graciously calls us to participate with ,him in ,his thoughts about ,christ4 ,true1 we can never rise to the height of those thoughts1 but we can have fellowship therein1 by the ,holy ,ghost1 who dwells in us4 ,it is not here a question of having the conscience tranquilized by the blood of ,christ as the sin-bearer1 but of communion with ,god in the matter of ,christ's perfect surrender of ,himself on the cross4 ,the priests1 ,aaron's sons1 shall bring the blood1 and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation4 ,here we have a type of the ,church bringing the memorial of an accomplished sacrifice1 and presenting it in the place of individual approach to ,god4 ,but we must remember1 it is the blood of the burnt-offering1 and not of the sin-offering2--it is the ,church1 in the power of the ,holy ,ghost1 entering into the stupendous thought of ,christ's accomplished devotedness to ,god1 and not a convicted sinner entering into the value of the blood of the sin-bearer4 ,i need hardly say that the ,church is composed of sinners1 and convicted sinners1 too2 but ,aaron's sons do not represent convicted sinners1 but worshiping saints1--it is as priests they have to do with the burnt-offering4 ,many err as to this4 ,they imagine that because one takes the place of a worshiper 7being invited by the grace of ,god1 and fitted by the blood of ,christ so to do71 he thereby refuses to acknowledge himself a poor worthless sinner4 ,this is a great mistake4 ,the believer is1 in himself1 nothing at all2 but in ,christ1 he is a purged worshiper4 ,he does not stand in the sanctuary as a guilty sinner1 but as a worshiping priest1 clothed in garments of glory and beauty4 ,to be occupied with my guilt in the presence of ,god is not humility as regards myself1 but unbelief as regards the ,sacrifice4 ,however1 it must be very evident to my reader that the idea of sin-bearing--the imputation of sin--the wrath of ,god--does not appear in the burnt-offering4 ,true1 we read1 ,it shall be accepted for him1 to make atonement for him2 but then1 it is atonement1 not according to the depths and enormity of human guilt1 but according to the perfection of ,christ's surrender of ,himself to ,god1 and the intensity of ,god's delight in ,christ4 ,this gives us the very loftiest idea of atonement4 ,if ,i contemplate ,christ as the sin-offering1 ,i see atonement made according to the claims of divine justice with respect to sin2 but when ,i see atonement in the burnt-offering1 it is according to the measure of ,christ's willingness and ability to accomplish the will of ,god1 and according to the measure of ,god's complacency in ,christ and ,his work4 ,what a perfect atonement must that be which is the fruit of ,christ's devotion to ,god6 ,could there be any thing beyond this8 ,assuredly not4 ,the burnt-offering aspect of atonement is that about which the priestly household may well be occupied in the courts of the ,lord's house forever4 ,and he shall flay the burnt-offering1 and cut it into his pieces4 ,the ceremonial act of flaying was peculiarly expressive4 ,it was simply the removing of the outward covering1 in order that what was within might be fully revealed4 ,it was not sufficient that the offering should be outwardly without blemish1 the hidden parts should be all disclosed1 in order that every sinew and every joint might be seen4 ,it was only in the case of the burnt-offering that this action was specially named4 ,this is quite in character1 and tends to set forth the depth of ,christ's devotedness to the ,father4 ,it was no mere surface-work with ,him4 ,the more the secrets of ,his inner life were disclosed--the more the depths of ,his being were explored1 the more clearly was it made manifest that pure devotion to the will of ,his ,father1 and earnest desire for ,his glory1 were the springs of action in the great ,antitype of the burnt-offering4 ,he was1 most assuredly1 a whole burnt-offering4 ,and cut it into his pieces4 ,this action presents a somewhat similar truth to that taught in the sweet incense beaten small4 7,lev4 xvi47 ,the ,holy ,ghost delights to dwell upon the sweetness and fragrance of the sacrifice of ,christ1 not only as a whole1 but also in all its minute details4 ,look at the burnt-offering as a whole1 and you see it without blemish3 look at it in all its parts1 and you see it to be the same4 ,such was ,christ2 and as such ,he is shadowed forth in this important type4 ,and the sons of ,aaron the priest shall put fire upon the altar1 and lay the wood in order upon the fire4 ,and the priests1 ,aaron's sons1 shall lay the parts1 the head1 and the fat1 in order upon the wood that is on the fire which is upon the altar4 ,this was a high position for the priestly family4 ,the burnt-offering was wholly offered to ,god1--it was all burnt upon the altar4#b ,man did not partake of it2 but the sons of ,aaron the priest 7themselves being likewise priests7 are here seen standing round the altar of ,god1 to behold the flame of an acceptable sacrifice ascending to ,him--an odor of sweet smell4 ,this was a high position--high communion--a high order of priestly service--a striking type of the ,church having fellowship with ,god1 in reference to the perfect accomplishment of ,his will in the death of ,christ4 ,as convicted sinners1 we gaze on the cross of our ,lord ,jesus ,christ1 and behold therein that which meets all our need4 ,the cross1 in this aspect of it1 gives perfect peace to the conscience4 ,but then1 as priests1 as purged worshipers1 as members of the priestly family1 we can look at the cross in another light--even as the grand consummation of ,christ's holy purpose to carry out1 even unto death1 the will of the ,father4 ,as convicted sinners1 we stand at the brazen altar1 and find peace through the blood of atonement2 but as priests1 we stand there to behold and admire the completeness of that burnt-offering--the perfect surrender and presentation of the spotless ,one to ,god4 #b ,it may be well1 at this point1 to inform the reader that the ,hebrew word which is rendered burn in the case of the burnt-offering is wholly different from that which is used in the sin-offering4 ,i shall1 because of the peculiar interest of the subject1 refer to a few of the passages in which each word occurs4 ,the word used in the burnt-offering signifies incense1 or to burn incense1 and occurs in the following passages1 in some one or other of its various inflections3 ,lev4 vi4 #ae--;,and all the frankincense1 444 and shall burn it upon the altar2 ,deut4 xxxiii4 #aj--,they shall put incense before ,thee1 and whole burnt-sacrifice upon ,thine altar2 ,exod4 xxx4 #a--;,and thou shalt make an altar to burn incense upon2 ,ps4 lxvi4 #ae--,with the incense of rams2 ,jer4 xliv4 #ba--,the incense that ye burned in the cities of ,judah2 ,cant4 iii4 #af--,perfumed with myrrh and frankincense4 ,passages might be multiplied1 but the above will suffice to show the use of the word which occurs in the burnt-offering4 ,the ,hebrew word which is rendered burn in connection with the sin-offering1 signifies to burn in general1 and occurs in the following passages3 ,gen4 xl4 #c--,let us make brick1 and burn them thoroughly4 ,lev4 x4 #af--;,and ,moses diligently sought the goat of the sin-offering1 and1 behold1 it was burnt4 #b ,chron4 xvi4 #ad--;,and they made a very great burning for him4 ,thus1 not only was the sin-offering burnt in a different place1 but a different word is adopted by the ,holy ,ghost to express the burning of it4 ,now1 we cannot imagine1 for a moment1 that this distinction is a mere interchange of words1 the use of which is indifferent4 ,i believe the wisdom of the ,holy ,ghost is as manifest in the use of the two words as it is in any other point of difference in the two offerings4 ,the spiritual reader will attach the proper value to the above most interesting distinction4 ,we should have a very defective apprehension of the mystery of the cross were we only to see in it that which meets man's need as a sinner4 ,there were depths in that mystery which only the mind of ,god could fathom4 ,it is therefore important to see that when the ,holy ,ghost would furnish us with foreshadowings of the cross1 ,he gives us1 in the very first place1 one which sets it forth in its aspect ,godward4 ,this alone would be sufficient to teach us that there are heights and depths in the doctrine of the cross which man never could reach4 ,he may approach to that one well-spring of delight1 and drink forever--he may satisfy the utmost longings of his spirit--he may explore it with all the powers of the renewed nature2 but1 after all1 there is that in the cross which only ,god could know and appreciate4 ,hence it is that the burnt-offering gets the first place4 ,it typifies ,christ's death as viewed and valued by ,god alone4 ,and surely1 we may say1 we could not have done without such a type as this2 for not only does it give us the highest possible aspect of the death of ,christ1 but it also gives us a most precious thought in reference to ,god's peculiar interest in that death4 ,the very fact of ,his instituting a type of ,christ's death which was to be exclusively for ,himself1 contains a volume of instruction for the spiritual mind4 ,but though neither man nor angel can ever fully sound the amazing depths of the mystery of ,christ's death1 we can1 at least1 see some features of it which would needs make it precious1 beyond all thought1 to the heart of ,god4 ,from the cross1 ,he reaps ,his richest harvest of glory4 ,in no other way could ,he have been so glorified as by the death of ,christ4 ,in ,christ's voluntary surrender of ,himself to death1 the divine glory shines out in its fullest brightness2 in it1 too1 the solid foundation of all the divine counsels was laid4 ,this is a most comforting truth4 ,creation never could have furnished such a basis4 ,moreover1 the cross furnishes a righteous channel through which divine love can flow4 ,and1 finally1 by the cross ,satan is eternally confounded1 and principalities and powers made a show of openly4 ,these are glorious fruits produced by the cross2 and1 when we think of them1 we can see just reason why there should have been a type of the cross exclusively for ,god ,himself1 and also a reason why that type should occupy the leading place--should stand at the very top of the list4 ,again let me say1 there would have been a grievous blank among the types had the burnt-offering been lacking1 and there would be a grievous blank in the page of inspiration had the record of that type been withheld4 ,but his inwards and his legs shall he wash in water2 and the priest shall burn all on the altar1 to be a burnt-sacrifice1 an offering made by fire1 of a sweet savor unto the ,lord4 ,this action rendered the sacrifice typically what ,christ was essentially--pure--both inwardly and outwardly pure4 ,there was the most perfect correspondence between ,christ's inward motives and ,his outward conduct4 ,the latter was the index of the former4 ,all tended to the one point1 namely1 the glory of ,god4 ,the members of ,his body perfectly obeyed and carried out the counsels of ,his devoted heart--that heart which only beat for ,god1 and for ,his glory1 in the salvation of men4 ,well1 therefore1 might the priest burn all on the altar4 ,it was all typically pure1 and all designed only as food for the altar of ,god4 ,of some sacrifices the priest partook2 of some1 the offerer2 but the burnt-offering was all consumed on the altar4 ,it was exclusively for ,god4 ,the priests might arrange the wood and the fire1 and see the flame ascend 7and a high and holy privilege it was so to do72 but they did not eat of the sacrifice3 ,god alone was the object of ,christ in the burnt-offering aspect of ,his death4 ,we cannot be too simple in our apprehension of this4 ,from the moment that the unblemished male was voluntarily presented at the door of the tabernacle of the congregation1 until it was reduced to ashes by the action of the fire1 we discern in it ,christ offering ,himself1 by the ,eternal ,spirit1 without spot to ,god4 ,this makes the burnt-offering unspeakably precious to the soul4 ,it gives us the most exalted view of ,christ's work4 ,in that work1 ,god had ,his own peculiar joy--a joy into which no created intelligence could enter4 ,this must never be lost sight of4 ,it is unfolded in the burnt-offering1 and confirmed by the law of the burnt-offering1 to which we shall just refer4 ,and the ,lord spake unto ,moses1 saying1 ',command ,aaron and his sons1 saying1 ,this is the law of the burnt-offering3 ,it is the burnt-offering1 because of the burning upon the altar all night unto the morning1 and the fire of the altar shall be burning in it4 ,and the priest shall put on his linen garment1 and his linen breeches shall he put upon his flesh1 and take up the ashes which the fire hath consumed with the burnt-offering on the altar1 and he shall put them beside the altar4 ,and he shall put off his garments1 and put on other garments1 and carry forth the ashes without the camp unto a clean place4 ,and the fire upon the altar shall be burning in it2 it shall not be put out3 and the priest shall burn wood on it every morning1 and lay the burnt-offering in order upon it2 and he shall burn thereon the fat of the peace-offerings4 ,the fire shall ever be burning upon the altar2 it shall never go out4' 7,lev4 vi4 #h-ac47 ,the fire on the altar consumed the burnt-offering and the fat of the peace-offering4 ,it was the apt expression of divine holiness1 which found in ,christ and ,his perfect sacrifice a proper material on which to feed4 ,that fire was never to go out4 ,there was to be the perpetual maintenance of that which set forth the action of divine holiness4 ,through the dark and silent watches of the night1 the fire blazed on the altar of ,god4 ,and the priest shall put on his linen garment1 etc4 ,here1 the priest takes1 in type1 the place of ,christ1 whose personal righteousness is set forth by the white linen garment4 ,he having given ,himself up to the death of the cross in order to accomplish the will of ,god1 has entered1 in ,his own eternal righteousness1 into heaven1 bearing with ,him the memorials of ,his finished work4 ,the ashes declared the completion of the sacrifice1 and ,god's acceptance thereof4 ,those ashes placed beside the altar indicated that the fire had consumed the sacrifice--that it was not only a completed1 but also an accepted1 sacrifice4 ,the ashes of the burnt-offering declared the acceptance of the sacrifice3 the ashes of the sin-offering declared the judgment of the sin4 ,many of the points on which we have been dwelling will1 with the divine blessing1 come before us with increasing clearness1 fullness1 precision1 and power as we proceed with the offerings4 ,each offering is1 as it were1 thrown into relief by being viewed in contrast with all the rest4 ,all the offerings taken together give us a full view of ,christ4 ,they are like so many mirrors1 arranged in such a manner as to reflect in various ways the figure of that true and only-perfect ,sacrifice4 ,no one type could fully present ,him4 ,we needed to have ,him reflected in life and in death--as a ,man and as a ,victim1 ,godward and usward2 and we have ,him thus in the offerings of ,leviticus4 ,god has graciously met our need2 and may ,he give us an enlarged capacity to enter into and enjoy ,his provision4 ,,chapter ,,ii4 ,we now come to consider the meat-offering1 which presents1 in a very distinct manner1 the ,man ,christ ,jesus4 ,as the burnt-offering typifies ,christ in death1 the meat-offering typifies ,him in life4 ,in neither the one nor the other is there a question of sin-bearing4 ,in the burnt-offering1 we see atonement1 but no sin-bearing#c--no imputation of sin--no outpoured wrath on account of sin4 ,how can we know this8 ,because it was all consumed on the altar4 ,had there been aught of sin-bearing1 it would have been consumed outside the camp4 7,comp4 ,lev4 iv4 #aa1 #ab1 with ,heb4 xiii4 #aa47 #c ,that is to say1 sin-bearing is not prominent4 ,of course1 where there is atonement1 sin must be in question4 ,but in the meat-offering1 there was not even a question of bloodshedding4 ,we simply find in it a beauteous type of ,christ as ,he lived and walked and served down here on this earth4 ,this one fact is1 of itself1 sufficient to draw the spiritual mind to the close and prayerful consideration of this offering4 ,the pure and perfect manhood of our blessed ,lord is a theme which must command the attention of every true ,christian4 ,it is to be feared that great looseness of thought prevails in reference to this holy mystery4 ,the expressions which one sometimes hears and reads are sufficient to prove that the fundamental doctrine of incarnation is not laid hold of as the ,word presents it4 ,such expressions may very probably proceed from misapprehension as to the real nature of ,his relations1 and as to the true character of ,his sufferings2 but1 from what cause soever they arise1 they should be judged in the light of holy ,scripture1 and rejected4 ,doubtless1 many who make use of those expressions would recoil1 with just horror and indignation1 from the real doctrine contained in them were it put before them in its broad and true characters2 and1 for this reason1 one should be sorry to attribute unsoundness as to fundamental truth1 where it may merely be inaccuracy of statement4 ,there is1 however1 one consideration which should weigh heavily in the estimation of every ,christian1 and that is1 the vital nature of the doctrine of ,christ's humanity4 ,it lies at the very foundation of ,christianity2 and1 for this reason1 ,satan has diligently sought1 from the beginning1 to lead people astray in reference to it4 ,almost all the leading errors which have found their way into the professing church disclose the satanic purpose to undermine the truth as to the ,person of ,christ4 ,and even when earnest1 godly men have sought to combat those errors1 they have1 in many cases1 plunged into errors on the opposite side4 ,hence1 therefore1 the need of close adherence to the veritable words which the ,holy ,ghost has made use of in unfolding this profound and most sacred mystery4 ,indeed1 ,i believe that1 in every case1 subjection to the authority of holy ,scripture1 and the energy of the divine life in the soul1 will prove effectual safeguards against every complexion of error4 ,it does not require high theological attainments to enable a soul to keep clear of error with respect to the doctrine of ,christ4 ,if only the word of ,christ be dwelling richly1 and the ,spirit of ,christ be in energy1 in the soul1 there will be no room for ,satan to thrust in his dark and horrible suggestions4 ,if the heart be delighting in the ,christ which ,scripture unfolds1 it will assuredly shrink from the false ,christs which ,satan would introduce4 ,if we are feeding upon ,god's reality1 we shall unhesitatingly reject ,satan's counterfeit4 ,this is the best possible way in which to escape the entanglements of error1 in every shape and character4 ,the sheep hear ,his voice1 and 444 follow ,him2 for they know ,his voice4 ,and a stranger will they not follow1 but will flee from him2 for they know not the voice of strangers4 7,john x4 #c-e47 ,it is not1 by any means1 needful to be acquainted with the voice of a stranger in order to turn away from it3 all we require is to know the voice of the good ,shepherd4 ,this will secure us against the ensnaring influence of every strange sound4 ,while1 therefore1 ,i feel called upon to warn the reader against strange sounds in reference to the divine mystery of ,christ's humanity1 ,i do not deem it needful to discuss such sounds1 but would rather seek1 through grace1 to arm him against them by unfolding the doctrine of ,scripture on the subject4 ,there are few things in which we exhibit more failure than in maintaining vigorous communion with the perfect manhood of the ,lord ,jesus ,christ4 ,hence it is that we suffer so much from vacancy1 barrenness1 restlessness1 and wandering4 ,did we but enter with a more artless faith into the truth that there is a real ,man at the right hand of the ,majesty in the heavens--,one whose sympathy is perfect1 whose love is fathomless1 whose power is omnipotent1 whose wisdom is infinite1 whose resources are exhaustless1 whose riches are unsearchable1 whose ear is open to our every breathing1 whose hand is open to our every need1 whose heart is full of unspeakable love and tenderness towards us--how much more happy and elevated we should be1 and how much more independent of creature streams1 through what channel soever they may flow6 ,there is nothing the heart can crave which we have not in ,jesus4 ,does it long for genuine sympathy8 ,where can it find it1 save in ,him who could mingle ,his tears with those of the bereaved sisters of ,bethany8 ,does it desire the enjoyment of sincere affection8 ,it can only find it in that heart which told forth its love in drops of blood4 ,does it seek the protection of real power8 ,it has but to look to ,him who made the world4 ,does it feel the need of unerring wisdom to guide8 ,let it betake itself to ,him who is wisdom personified1 and who of ,god is made unto us wisdom4 ,in one word1 we have all in ,christ4 ,the divine mind and the divine affections have found a perfect object in the ,man ,christ ,jesus2 and surely1 if there is that in the ,person of ,christ which can perfectly satisfy ,god1 there is that which ought to satisfy us1 and which will satisfy us in proportion as1 by the grace of the ,holy ,ghost1 we walk in communion with ,god4 ,the ,lord ,jesus ,christ was the only perfect ,man that ever trod this earth4 ,he was all perfect--perfect in thought1 perfect in word1 perfect in action4 ,in ,him every moral quality met in divine and therefore perfect proportion4 ,no one feature preponderated4 ,in ,him were exquisitely blended a majesty which overawed1 and a gentleness which gave perfect ease in ,his presence4 ,the scribes and the ,pharisees met ,his withering rebuke1 while the poor ,samaritan and the woman that was a sinner found themselves unaccountably1 yet irresistibly1 attracted to ,him4 ,no one feature displaced another1 for all was in fair and comely proportion4 ,this may be traced in every scene of ,his perfect life4 ,he could say1 in reference to five thousand hungry people1 ,give ye them to eat2 and when they were filled1 ,he could say1 ,gather up the fragments that remain1 that nothing be lost4 ,the benevolence and the economy are both perfect1 and neither interferes with the other3 each shines in its own proper sphere4 ,he could not send unsatisfied hunger away2 neither could ,he suffer a single fragment of ,god's creatures to be wasted4 ,he would meet1 with a full and liberal hand1 the need of the human family1 and when that was done1 ,he would carefully treasure up every atom4 ,the self-same hand that was widely open to every form of human need was firmly closed against all prodigality4 ,there was nothing niggardly nor yet extravagant in the character of the perfect--the heavenly ,man4 ,what a lesson for us6 ,how often1 with us1 does benevolence resolve itself into an unwarrantable profusion6 and1 on the other hand1 how often is our economy marred by the exhibition of a miserly spirit6 ,at times1 too1 our niggard hearts refuse to open themselves to the full extent of the need which presents itself before us2 while1 at other times1 we squander1 through a wanton extravagance1 that which might satisfy many a needy fellow-creature4 ,oh1 my reader1 let us carefully study the divine picture set before us in the life of the ,man ,christ ,jesus4 ,how refreshing and strengthening to the inward man to be occupied with ,him who was perfect in all ,his ways1 and who in all things must have the pre-eminence6 ,see ,him in the garden of ,gethsemane4 ,there1 ,he kneels in the profound depths of a humility which none but ,himself could exhibit2 but yet before the traitor's band ,he exhibits a self-possession and majesty which cause them to go backward and fall to the ground4 ,his deportment before ,god is prostration2 before ,his judges and accusers1 unbending dignity4 ,all is perfect4 ,the self-emptiness and the self-possession1 the prostration and the dignity1 are all divine4 ,so1 also1 when we contemplate the beauteous combination of ,his divine and human relations1 the same perfectness is observable4 ,he could say1 ,how was it that ye sought ,me8 ,wist ye not that ,i must be about ,my ,father's business8 ,and1 at the same time1 ,he could go down to ,nazareth1 and there set an example of perfect subjection to parental authority4 7,see ,luke ii4 #di-ea47 ,he could say to ,his mother1 ,woman1 what have ,i to do with thee8 ,and yet1 when passing through the unutterable agony of the cross1 ,he could tenderly commit that mother to the care of the beloved disciple4 ,in the former case1 ,he separated ,himself1 in the spirit of perfect ,nazariteship1 to accomplish ,his ,father's will2 while in the latter1 ,he gave expression to the tender feelings of the perfect human heart4 ,the devotion of the ,nazarite and the affection of the ,man were both perfect4 ,neither was permitted to interfere with the other3 each shone with undimmed lustre in its proper sphere4 ,now1 the shadow of this perfect ,man passes before us in the fine flour which formed the basis of the meat-offering4 ,there was not so much as a single coarse grain4 ,there was nothing uneven--nothing unequal--nothing rough to the touch4 ,no matter what pressure came from without1 there was always an even surface4 ,he was never ruffled by any circumstance or set of circumstances4 ,he never had to retrace a step or recall a word4 ,come what might1 ,he always met it in that perfect evenness which is so strikingly typified by the fine flour4 ,in all these things1 it is needless to say1 ,he stands in marked contrast with ,his most honored and devoted servants4 ,for example1 ,moses1 though the meekest man in all the earth1 yet spoke unadvisedly with his lips4 ,in ,peter1 we find a zeal and an energy which at times proved too much for the occasion2 and1 again1 a cowardice which shrank from the place of testimony and reproach4 ,there was the assertion of a devotedness which1 when the time for action arrived1 was not forthcoming4 ,john1 who breathed so much of the atmosphere of the immediate presence of ,christ1 exhibited1 at times1 a sectarian and an intolerant spirit4 ,in ,paul1 the most devoted of servants1 we observe considerable unevenness4 ,he uttered words to the high-priest which he had to recall3 he sent a letter to the ,corinthians of which at first he repented and afterwards repented not4 ,in all1 we find some flaw1 save in ,him who is the fairest among ten thousand1 and altogether lovely4 ,in the examination of the meat-offering1 it will give clearness and simplicity to our thoughts to consider1 first1 the materials of which it was composed2 secondly1 the various forms in which it was presented2 and1 thirdly1 the persons who partook of it4 ,as to the materials1 the fine flour may be regarded as the basis of the offering2 and in it we have a type of ,christ's humanity1 wherein every perfection met4 ,every virtue was there1 and ready for effectual action in due season4 ,the ,holy ,ghost delights to unfold the glories of ,christ's ,person1 to set ,him forth in all ,his peerless excellence1 to place ,him before us in contrast with all beside4 ,he contrasts ,him with ,adam1 even in his very best and highest state2 as we read1 ,the first man is of the earth1 earthy3 the second ,man is the ,lord from heaven4 7#a ,cor4 xv4 #dg47 ,the first ,adam1 even in his unfallen condition1 was of the earth2 but the second ,man was the ,lord from heaven4 ,the oil1 in the meat-offering1 is a type of the ,holy ,ghost4 ,but inasmuch as the oil is applied in a twofold way1 so we have the ,holy ,ghost presented in a double aspect1 in connection with the incarnation of the ,son4 ,the fine flour was mingled with oil1 and there was oil poured upon it4 ,such was the type2 and in the ,antitype1 we see the blessed ,lord ,jesus ,christ first conceived1 and then anointed1 by the ,holy ,ghost4 7,comp4 ,matt4 i4 #ah-bc with chap4 iii4 #af47 ,this is divine6 ,the accuracy1 which is here so apparent1 draws forth the soul's admiration4 ,it is one and the same ,spirit which records the ingredients of the type1 and gives us the facts in the ,antitype4 ,the ,one who has detailed for us1 with such amazing precision1 the types and shadows of the book of ,leviticus1 has also given us the glorious subject thereof in the gospel narratives4 ,the same ,spirit breathes through the pages of the ,old and those of the ,new ,testament1 and enables us to see how exactly the one corresponds with the other4 ,the conception of ,christ's humanity by the ,holy ,ghost1 in the womb of the virgin1 unfolds one of the most profound mysteries which can possibly engage the attention of the renewed mind4 ,it is most fully set forth in ,luke's gospel2 and this is entirely characteristic1 inasmuch as1 throughout that gospel1 it would seem to be the special object of the ,holy ,ghost to unfold1 in ,his own divinely touching manner1 the ,man ,christ ,jesus4 ,in ,matthew1 we have the ,son of ,abraham--the ,son of ,david2 in ,mark1 we have the divine ,servant--the heavenly ,workman2 in ,john1 we have the ,son of ,god--the ,eternal ,word--the ,life--the ,light1 by whom all things were made2 but the great theme of the ,holy ,ghost in ,luke is the ,son of ,man4 ,when the angel ,gabriel had announced to ,mary the dignity which was about to be conferred upon her1 in connection with the great work of incarnation1 she1 not in a spirit of scepticism1 but of honest ignorance1 inquired1 ,how shall this be1 seeing ,i know not a man8 ,it manifestly seemed to her that the birth of this glorious ,person who was about to appear should be according to the ordinary principles of generation2 and this her thought is made the occasion1 in the exceeding goodness of ,god1 of developing much valuable light in reference to the cardinal truth of incarnation4 ,the angel's reply to the virgin's question is unspeakably interesting1 and cannot be too closely considered4 ,and the angel answered and said unto her1 ',the ,holy ,ghost shall come upon thee1 and the power of the ,highest shall overshadow thee2 therefore also that holy ,thing which shall be born of thee shall be called the ,son of ,god4 7,luke i4 #ce47 ,from this magnificent passage1 we learn that the human body into which the ,eternal ,son entered was formed by the power of the ,highest4 ,a body hast ,thou prepared ,me4 7,comp4 ,ps4 xl4 #f with ,heb4 x4 #e47 ,it was a real human body--real flesh and blood4 ,there is no possible foundation here on which gnosticism or mysticism can base its vapid and worthless theories1--no warrant for the cold abstractions of the former1 or the misty fancies of the latter4 ,all is deep1 solid1 and divine reality3 the very thing which our hearts needed--the very thing which ,god has given4 ,the early promise had declared that the seed of the woman shall bruise the serpent's head1 and none but a real man could accomplish this prediction--one whose nature was as real as it was pure and incorruptible4 ,thou shalt conceive in thy womb1 said the angelic messenger1 and bring forth a ,son4#d ,and then1 lest there should be any room for an error in reference to the mode of this conception1 he adds such words as prove1 unanswerably1 that the flesh and blood of which the ,eternal ,son took part1 while absolutely real1 was absolutely incapable of receiving1 of retaining1 or of communicating a single taint4 ,the humanity of the ,lord ,jesus was emphatically that holy ,thing4 ,and inasmuch as it was wholly without taint1 it was wholly without a seed of mortality4 ,we cannot think of mortality1 save in connection with sin2 and ,christ's humanity had naught to do with sin1 either personally or relatively4 ,sin was imputed to ,him on the cross1 where ,he was made sin for us4 ,but the meat-offering is not the type of ,christ as a sin-bearer4 ,it foreshadows ,him in ,his perfect life here below--a life in which ,he suffered1 no doubt1 but not as a sin-bearer--not as a substitute--not at the hand of ,god4 ,let this be distinctly noted4 ,neither in the burnt-offering nor in the meat-offering have we ,christ as a sin-bearer4 ,in the latter1 we see ,him living2 and in the former1 we see ,him dying2 but in neither is there a question of the imputation of sin1 nor of enduring the wrath of ,god on account of sin4 ,in short1 to present ,christ as the sinner's substitute any where else save on the cross1 is to rob ,his life of all its divine beauty and excellency1 and to displace the cross altogether4 ,moreover1 it would involve the types of ,leviticus in hopeless confusion4 #d ,but when the fullness of the time was come1 ,god sent forth ,his ,son1 made of a woman1 made under the law4 7 1 47 ,this is a most important passage1 inasmuch as it sets forth our blessed ,lord as ,son of ,god and ,son of ,man4--,god sent forth ,his ,son1 made of a woman4 ,precious testimony6 ,i would1 at this point1 solemnly admonish my reader1 that he cannot be too jealous in reference to the vital truth of the ,person and the relations of the ,lord ,jesus ,christ4 ,if there be error as to this1 there is no security as to any thing4 ,god cannot give the sanction of ,his presence to aught that has not this truth for its foundation4 ,the ,person of ,christ is the living--the divine centre round which the ,holy ,ghost carries on all ,his operations4 ,let slip the truth as to ,him1 and you are like a vessel broken from its moorings1 and carried1 without rudder or compass1 over the wild watery waste1 and in imminent danger of being dashed to fragments upon the rocks of ,arianism1 ,infidelity1 or ,atheism4 ,question the eternal ,sonship of ,christ1 question ,his deity1 question ,his unspotted humanity1 and you have opened the floodgate for a desolating tide of deadly error to rush in4 ,let no one imagine1 for a moment1 that this is a mere matter to be discussed by learned theologians--a curious question--a recondite mystery--a point about which we may lawfully differ4 ,no2 it is a vital1 fundamental truth1 to be held in the power of the ,holy ,ghost1 and maintained at the expense of all beside--yea1 to be confessed under all circumstances1 whatever may be the consequences4 ,what we want1 is1 simply to receive into our hearts1 by the grace of the ,holy ,spirit1 the ,father's revelation of the ,son1 and then our souls shall be effectually preserved from the snares of the enemy1 let them take what shape they may4 ,he may speciously cover the trap of ,arianism or ,socinianism with the grass and leaves of a most plausible and attractive system of interpretation2 but directly the devoted heart discovers what this system attempts to make of the blessed ,one to whom it owes every thing1 and where it attempts to put ,him1 it finds but little difficulty in sending it back to where it manifestly came from4 ,we can well afford to do without human theories2 but we can never do without ,christ--the ,christ of ,god--the ,christ of ,god's affections--the ,christ of ,god's counsels--the ,christ of ,god's word4 ,the ,lord ,jesus ,christ1 ,god's eternal ,son--a distinct ,person in the glorious ,trinity--,god manifest in the flesh--,god over all1 blessed forever1 assumed a body which was inherently and divinely pure1 holy1 and without the possibility of taint--absolutely free from every seed or principle of sin and mortality4 ,such was the humanity of ,christ1 that ,he could at any moment1 so far as ,he was personally concerned1 have returned to heaven1 from whence ,he had come and to which ,he belonged4 ,i speak not here of the eternal counsels of redeeming love1 or of the unswerving love of the heart of ,jesus--,his love to ,god--,his love to ,god's elect1 or of the work that was needful to ratify ,god's everlasting covenant with the seed of ,abraham and with the whole creation4 ,christ's own words teach us that it behoved ,him to suffer1 and to rise from the dead the third day4 7,luke xxiv4 #df47 ,it was necessary that ,he should suffer1 in order to the full manifestation and perfect accomplishment of the great mystery of redemption4 ,it was ,his gracious purpose to bring many sons unto glory4 ,he would not abide alone1 and therefore ,he1 as the corn of wheat1 should fall into the ground and die4 ,the more fully we enter into the truth of ,his ,person1 the more fully do we apprehend the grace of ,his work4 ,when the apostle speaks of ,christ's being made perfect through suffering1 it is as the ,captain of our salvation that he contemplates ,him1 and not as the ,eternal ,son1 who1 as regards ,his own abstract ,person and nature1 was divinely perfect1 and could not possibly have aught added to ,him4 ,so1 also1 when ,he ,himself says1 ,behold1 ,i cast out devils1 and ,i do cures to-day and to-morrow1 and the third day ,i shall be perfected 7,luke xiii4 #cb471 ,he refers to ,his being perfected1 in the power of resurrection1 as the ,accomplisher of the entire work of redemption4 ,so far as ,he was personally concerned1 ,he could say1 even on ,his way forth from the garden of ,gethsemane1 ,thinkest thou that ,i cannot now pray to ,my ,father1 and ,he shall presently give ,me more than twelve legions of angels8 ,but how then shall the ,scriptures be fulfilled1 that thus it must be8 7,matt4 xxvi4 #ec1 #ed47 ,it is well that the soul be clear as to this--well to have a divine sense of the harmony which exists between those scriptures which present ,christ in the essential dignity of ,his ,person and the divine purity of ,his nature1 and those which present ,him in ,his relation with ,his people and as accomplishing the great work of redemption4 ,at times we find both these things combined in the same passage1 as in ,heb4 v4 #h1 #i1--,though ,he were a ,son1 yet learned ,he obedience by the things which ,he suffered2 and being made perfect1 ,he became the author of eternal salvation to all them that obey ,him4 ,we must1 however1 bear in mind that not one of those relations into which ,christ voluntarily entered--whether as the expression of divine love to a lost world1 or the ,servant of the divine counsels--not one of these could possibly interfere with the essential purity1 excellency1 and glory of ,his ,person4 ,the ,holy ,ghost came upon the virgin1 and the power of the ,highest overshadowed her2 and therefore that holy ,thing which was born of her was called the ,son of ,god4 ,most magnificent unfolding1 this1 of the deep secret of ,christ's pure and perfect humanity--the great ,antitype of the fine flour mingled with oil6 ,and here let me observe1 that between humanity as seen in the ,lord ,jesus ,christ and humanity as seen in us there could be no union4 ,that which is pure could never coalesce with that which is impure4 ,that which is incorruptible could never unite with that which is corruptible4 ,the spiritual and the carnal--the heavenly and the earthly--could never combine4 ,hence1 therefore1 it follows that incarnation was not1 as some have attempted to teach1 ,christ's taking our fallen nature into union with ,himself4 ,if ,he could have done this1 there would have been no need of the death of the cross4 ,he needed not1 in that case1 to feel straitened until the baptism was accomplished--the corn of wheat did not need to fall into the ground and die4 ,this is a point of grave moment4 ,let the spiritual mind ponder it deeply4 ,christ could not possibly take sinful humanity into union with ,himself4 ,hear what the angel saith to ,joseph1 in the first chapter of ,matthew's gospel1--,joseph1 thou son of ,david1 fear not to take unto thee ,mary thy wife2 for that which is conceived in her is of the ,holy ,ghost4 ,see how ,joseph's natural sensibilities1 as well as ,mary's pious ignorance1 are made the occasion of a fuller unfolding of the holy mystery of ,christ's humanity1 and also of guarding that humanity against all the blasphemous attacks of the enemy4 ,how1 then1 is it that believers are united to ,christ8 ,is it in incarnation1 or resurrection8 ,in resurrection1 assuredly4 ,how is this proved8 ,except a corn of wheat fall into the ground and die1 it abideth alone4 7,john xii4 #bd47 ,at this side of death1 there could be no union between ,christ and ,his people4 ,it is in the power of a new life that believers are united to ,christ4 ,they were dead in sin1 and ,he1 in perfect grace1 came down and 7though ,himself pure and sinless7 was made sin1 died unto sin1 put it away1 rose triumphant over it and all pertaining to it1 and1 in resurrection1 became the ,head of a new race4 ,adam was the head of the old creation1 which fell with him4 ,christ1 by dying1 put ,himself under the full weight of ,his people's condition1 and having perfectly met all that was against them1 rose victorious over all1 and carried them with ,him into the new creation1 of which ,he is the glorious ,head and ,centre4 ,hence1 we read1 ,he that is joined unto the ,lord is one spirit4 7#a ,cor4 vi4 #ag47 ,but ,god1 who is rich in mercy1 for ,his great love wherewith ,he loved us1 even when were dead in sins1 hath quickened us together with ,christ1 7by grace ye are saved27 and hath raised us up together1 and made us sit together in heavenly places in ,christ ,jesus4 7,eph4 ii4 #d-f47 ,for we are members of ,his body1 of ,his flesh1 and of ,his bones4 7,eph4 v4 #cj47 ,and you1 being dead in your sins and the uncircumcision of your flesh1 hath ,he quickened together with ,him1 having forgiven you all trespasses4 7,col4 ii4 #ac47 ,passages might be multiplied1 but the above are amply sufficient to prove that it was not in incarnation1 but in death1 that ,christ took a position in which ,his people could be quickened together with ,him4 ,does this seem unimportant to the reader8 ,let him examine it in the light of ,scripture4 ,let him weigh all the consequences4 ,let him view it in its bearing upon ,christ's ,person1 upon ,his life1 upon ,his death1 upon our condition by nature in the old creation1 and our place through mercy in the new4 ,let him consider it thus1 and ,i feel persuaded he will no longer regard it as a light matter4 ,of one thing1 at least1 he may rest assured1 that the writer of these pages would not pen a single line to prove this point did he not consider it to be fraught with the most momentous results4 ,the whole of divine revelation so hangs together--is so adjusted by the hand of the ,holy ,ghost--is so consistent in all its parts1 that if one truth be disturbed1 the entire arch is injured4 ,this consideration should suffice to produce1 in the mind of every ,christian1 a holy caution1 lest1 by some rude touch1 he mar the beauteous superstructure4 ,every stone must be left in its divinely appointed place2 and1 unquestionably1 the truth as to ,christ's ,person is the key-stone of the arch4 ,having thus endeavored to unfold the truth typified by the fine flour mingled with oil1 we may remark another point of much interest in the expression1 ,he shall pour oil upon it4 ,in this we have a type of the anointing of the ,lord ,jesus ,christ by the ,holy ,ghost4 ,the body of the ,lord ,jesus was not merely formed mysteriously by the ,holy ,ghost1 but that pure and holy vessel was also anointed for service by the same power4 ,and it came to pass when all the people were baptized1 and ,jesus also being baptized1 and praying1 the heaven was opened1 and the ,holy ,ghost descended in a bodily shape as a dove upon ,him1 and there was a voice from heaven1 saying1 ',thou art ,my beloved ,son2 in ,thee ,i am well pleased4 7,luke iii4 #ba1 #bb47 ,the anointing of the ,lord ,jesus by the ,holy ,ghost previous to ,his entrance upon ,his public ministry is of immense practical importance to every one who really desires to be a true and an effectual servant of ,god4 ,though conceived1 as to ,his manhood1 by the ,holy ,ghost2 though1 in ,his own proper ,person1 ,god manifest in the flesh2 though embodying in ,himself all the fullness of the ,godhead2 yet1 be it well observed1 when coming forth as man to do the will of ,god on the earth1 whatever that will might be--whether preaching the gospel1 teaching in the synagogues1 healing the sick1 cleansing the leper1 casting out devils1 feeding the hungry1 or raising the dead--,he did all by the ,holy ,ghost4 ,that holy and heavenly vessel in which ,god the ,son was pleased to appear in this world was formed1 filled1 anointed1 and led by the ,holy ,ghost4 ,what a deep and holy lesson for us6 ,a most needful and salutary lesson6 ,how prone are we to run unsent6 ,how prone to act in the mere energy of the flesh6 ,how much of that which looks like ministry is only the restless and unhallowed activity of a nature which has never been measured and judged in the divine presence6 ,truly1 we need to contemplate more closely our divine meat-offering--to understand more fully the meaning of the fine flour anointed with oil4 ,we need to meditate more deeply upon ,christ ,himself1 who1 though possessing1 in ,his own ,person1 divine power1 nevertheless1 did all ,his work1 wrought all ,his miracles1 and1 finally1 offered ,himself1 without spot to ,god1 by the eternal ,spirit4 ,he could say1 ,i by the ,spirit of ,god cast out devils4 ,nothing is of any value save that which is wrought by the power of the ,holy ,ghost4 ,a man may write2 but if his pen be not guided and used by the ,holy ,ghost1 his lines will produce no permanent results4 ,a man may speak2 but if his lips be not anointed by the ,holy ,ghost1 his word will not take permanent root4 ,this is a solemn consideration1 and if properly weighed1 would lead to much watchfulness over ourselves1 and much earnest dependence upon the ,holy ,ghost4 ,what we need is thorough self-emptiness1 so that there may be room left for the ,spirit to act by us4 ,it is impossible that a man full of himself can be the vessel of the ,holy ,ghost4 ,such an one must first be emptied of himself1 and then the ,spirit can use him4 ,when we contemplate the ,person and ministry of the ,lord ,jesus1 we see how that in every scene and circumstance ,he acted by the direct power of the ,holy ,ghost4 ,having taken ,his place as man down here1 ,he showed that man should not only live by the ,word1 but act by the ,spirit of ,god4 ,even though1 as man1 ,his will was perfect--,his thoughts1 ,his words1 ,his acts1 all perfect--yet ,he would not act save by the direct authority of the ,word1 and by the direct power of the ,holy ,ghost4 ,oh that in this1 as in every thing else1 we could more closely1 more faithfully1 follow in ,his steps6 ,then1 indeed1 would our ministry be more effective1 our testimony more fruitful1 our whole course more entirely to the glory of ,god4 ,the next ingredient in the meat-offering demanding our consideration is the frankincense4 ,as has been remarked1 the fine flour was the basis of the offering4 ,the oil and frankincense were the two leading adjuncts2 and1 truly1 the connection between these two latter is most instructive4 ,the oil typifies the power of ,christ's ministry2 the frankincense typifies the object thereof4 ,the former teaches us that ,he did every thing by the ,spirit of ,god2 the latter1 that ,he did every thing to the glory of ,god4 ,the frankincense presents that in the life of ,christ which was exclusively for ,god4 ,this is evident from the second verse--,and he shall bring it the meat-offering to ,aaron's sons1 the priests3 and he shall take thereout his handful of flour thereof1 and of the oil thereof1 with all the frankincense thereof2 and the priest shall burn the memorial of it upon the altar1 to be an offering made by fire1 of a sweet savor unto the ,lord4 ,thus was it in the true meat-offering--the ,man ,christ ,jesus4 ,there was that in ,his blessed life which was exclusively for ,god4 ,every thought1 every word1 every look1 every act of ,his emitted a fragrance which went up immediately to ,god4 ,and as1 in the type1 it was the fire of the altar that drew forth the sweet odor of the frankincense2 so1 in the ,antitype1 the more ,he was tried1 in all the scenes and circumstances of ,his blessed life1 the more fully was it manifested that1 in ,his manhood1 there was nothing that could not ascend as an odor of a sweet smell to the throne of ,god4 ,if in the burnt-offering we behold ,christ offering ,himself without spot to ,god1 in the meat-offering we behold ,him presenting all the intrinsic excellence and perfect actings of ,his human nature to ,god4 ,a perfect1 a self-emptied1 an obedient ,man on the earth doing the will of ,god1 acting by the authority of the ,word1 and by the power of the ,spirit1 had a sweet odor which could only be for divine acceptance4 ,the fact that all the frankincense was consumed on the altar1 fixes its import in the simplest manner4 ,it now only remains for us to consider an ingredient which was an inseparable adjunct of the meat-offering1 namely1 salt4--,and every oblation of thy meat-offering shalt thou season with salt2 neither shalt thou suffer the salt of the covenant of thy ,god to be lacking from thy meat-offering3 with all thine offerings thou shalt offer salt4 ,the expression1 ,salt of the covenant1 sets forth the enduring character of that covenant4 ,god ,himself has so ordained it1 in all things1 that naught can ever alter it--no influence can ever corrupt it4 ,in a spiritual and practical point of view1 it is impossible to overestimate the value of such an ingredient4 ,let your conversation be always with grace1 seasoned with salt4 ,the whole conversation of the ,perfect ,man exhibited the power of this principle4 ,his words were not merely words of grace1 but words of pungent power--words divinely adapted to preserve from all taint and corrupting influence4 ,he never uttered a word which was not redolent with frankincense1 and seasoned with salt4 ,the former was most acceptable to ,god2 the latter1 most profitable for man4 ,sometimes1 alas6 man's corrupt heart and vitiated taste could not tolerate the pungency of the divinely-salted meat-offering4 ,witness1 for example1 the scene in the synagogue of ,nazareth4 7,luke iv4 #af-bi47 ,the people could bear ,him witness1 and wonder at the gracious words which proceeded out of ,his mouth2 but when ,he proceeded to season those words with salt1 which was so needful in order to preserve them from the corrupting influence of their national pride1 they would fain have cast ,him over the brow of the hill whereon their city was built4 ,so1 also1 in ,luke xiv1 when ,his words of grace had drawn great multitudes after ,him1 ,he instantly throws in the salt1 by setting forth1 in words of holy faithfulness1 the sure results of following ,him4 ,come1 for all things are now ready1--here was the grace2 but then1 ,whosoever forsaketh not all that he hath1 cannot be ,my disciple1--here was the salt4 ,grace is attractive2 but salt is good4 ,gracious discourse may be popular2 but salted discourse never will4 ,the pure gospel of the grace of ,god may1 at certain times1 and under certain circumstances1 be run after by the multitude for awhile2 but when the salt of a fervid and faithful application is introduced1 it will soon thin the benches of all save such as are brought under the power of the ,word4 ,having thus considered the ingredients which composed the meat-offering1 we shall now refer to those which were excluded from it4 ,the first of these was leaven4 ,no meat-offering1 which ye shall bring unto the ,lord1 shall be made with leaven4 ,this ingredient is used throughout the inspired volume1 without so much as a single exception1 as the symbol of evil4 ,in chap4 xxiii4 of our book1 which will be noticed in due course1 we find leaven admitted in the two loaves which were offered on the day of ,pentecost2 but from the meat-offering leaven was most sedulously excluded4 ,there was to be nothing sour--nothing that would puff up--nothing expressive of evil in that which typified the ,man ,christ ,jesus4 ,in ,him1 there could be nothing savoring of nature's sourness1 nothing turgid--nothing inflated3 all was pure1 solid1 and genuine4 ,his word might1 at times1 cut to the quick2 but it was never sour4 ,his style never rose above the occasion4 ,his deportment ever exhibited the deep reality of one walking in the immediate presence of ,god4 ,in those who bear the name of ,jesus1 we know1 too well1 alas6 how leaven shows itself in all its properties and effects4 ,there has been but one untainted sheaf of human fruit--but one perfectly unleavened meat-offering2 and1 blessed be ,god1 that one is ours--ours to feed upon in the sanctuary of the divine presence1 in fellowship with ,god4 ,no exercise can be more truly edifying and refreshing for the renewed mind than to dwell upon the unleavened perfectness of ,christ's humanity--to contemplate the life and ministry of ,one who was absolutely and essentially unleavened4 ,in all ,his springs of thought1 affection1 desire1 and imagination1 there was not so much as a particle of leaven4 ,he was the sinless1 spotless1 perfect ,man4 ,and the more we are enabled1 by the power of the ,spirit1 to enter into all this1 the deeper will be our experience of the grace which led this perfect ,one to place ,himself under the full consequences of ,his people's sins1 as ,he did when ,he hung upon the cross4 ,this thought1 however1 belongs entirely to the sin-offering aspect of our blessed ,lord4 ,in the meat-offering1 sin is not in question4 ,it is not the type of a sin-bearer1 but of a real1 perfect1 unblemished ,man1 conceived and anointed by the ,holy ,ghost1 possessing an unleavened nature1 and living an unleavened life down here1 emitting ever ,godward the fragrance of ,his own personal excellency1 and maintaining amongst men a deportment characterized by grace seasoned with salt4 ,but there was another ingredient1 as positively excluded from the meat-offering as leaven1 and that was honey4--,for ye shall burn no leaven1 nor any honey1 in any offering of the ,lord made by fire4 7,ver4 #aa47 ,now1 as leaven is the expression of that which is positively and palpably evil in nature1 we may regard honey as the significant symbol of that which is apparently sweet and attractive4 ,both are disallowed of ,god1 both were carefully excluded from the meat-offering1 both were unfit for the altar4 ,men may undertake1 like ,saul1 to distinguish between what is vile and refuse and what is not2 but the judgment of ,god ranks the delicate ,agag with the vilest of the sons of ,amalek4 ,no doubt1 there are some good moral qualities in man1 which must be taken for what they are worth4 ,hast thou found honey1 eat so much as is convenient2 but1 be it remembered1 it found no place in the meat-offering1 nor in its ,antitype4 ,there was the fullness of the ,holy ,ghost1 there was the fragrant odor of the frankincense1 there was the preservative virtue of the salt of the covenant1--all these things accompanied the fine flour in the ,person of the true ,meat-offering1 but no honey4 ,what a lesson for the heart is here6 yea1 what a volume of wholesome instruction6 ,the blessed ,lord ,jesus knew how to give nature and its relationships their proper place3 ,he knew how much honey was convenient4 ,he could say to ,his mother1 ,wist ye not that ,i must be about ,my ,father's business8 and yet ,he could say1 again1 to the beloved disciple1 ,behold thy mother4 ,in other words1 nature's claims were never allowed to interfere with the presentation to ,god of all the energies of ,christ's perfect manhood4 ,mary1 and others too1 might have thought that her human relation to the blessed ,one gave her some peculiar claim or influence1 on merely natural grounds4 ,there came1 then1 ,his brethren after the flesh and ,his mother1 and standing without1 sent unto ,him1 calling ,him4 ,and the multitude sat about ,him2 and they said unto ,him1 ',behold1 ,thy mother and ,thy brethren without seek for ,thee4' ,what was the reply of the true ,meat-offering8 ,did ,he at once abandon ,his work1 in order to respond to nature's call8 ,by no means4 ,had ,he done so1 it would have been to mingle honey with the meat-offering1 which could not be4 ,the honey was faithfully excluded on this as on every occasion when ,god's claims were to be attended to1 and instead thereof1 the power of the ,spirit1 the odor of the frankincense1 and the virtues of the salt were blessedly exhibited4 ,and he answered them1 saying1 ',who is ,my mother1 or ,my brethren8' ,and ,he looked round about on them which sat about ,him1 and said1 ',behold ,my mother and ,my brethren6 ,for whosoever shall do the will of ,god1 the same is ,my brother1 and ,my sister1 and mother4'#e 7,mark iii4 #ca-ce47 7,note1 next page47 #e ,how important to see1 in the above beautiful passage1 that doing ,god's will brings the soul into a relationship with ,christ of which ,his brethren according to the flesh knew nothing1 on merely natural grounds6 ,it was as true with respect to those brethren as any one else that except a man be born again1 he cannot see the kingdom of ,god4 ,mary would not have been saved by the mere fact of her being the mother of ,jesus4 ,she needed personal faith in ,christ as much as any other member of ,adam's fallen family3 she needed to pass1 by being born again1 out of the old creation into the new4 ,it was by treasuring up ,christ's words in her heart that this blessed woman was saved4 ,no doubt she was highly favored in being chosen as a vessel to such a holy office2 but then1 as a lost sinner1 she needed to rejoice in ,god her ,saviour1 like any one else4 ,she stands on the same platform1 is washed in the same blood1 clothed in the same righteousness1 and will sing the same song as all the rest of ,god's redeemed4 ,this simple fact will give additional force and clearness to a point already stated1 namely1 that incarnation was not ,christ's taking our nature into union with ,himself4 ,this truth should be carefully pondered4 ,it is fully brought out in #b ,cor4 v4--,for the love of ,christ constraineth us2 because we thus judge1 that if one died for all1 then were all dead3 and that ,he died for all1 that they which live should not henceforth live unto themselves1 but unto ,him which died for them1 and rose again4 ,wherefore henceforth know we no man after the flesh2 yea1 though we have known ,christ after the flesh1 yet now henceforth know we ,him no more4 ,therefore if any man be in ,christ1 he is a new creation3 old things are passed away2 behold1 all things are become new4 7,ver4 #ad-ag47 ,there are few things which the servant of ,christ finds more difficult than to adjust1 with spiritual accuracy1 the claims of natural relationship1 so as not to suffer them to interfere with the claims of the ,master4 ,in the case of our blessed ,lord1 as we know1 the adjustment was divine4 ,in our case1 it often happens that divinely recognized duties are openly neglected for what we imagine to be the service of ,christ1--the doctrine of ,god is constantly sacrificed to the apparent work of the gospel4 ,now1 it is well to remember that true devotedness always starts from a point within which all godly claims are fully secured4 ,if ,i hold a situation which demands my services from ten till four every day1 ,i have no right to go out to visit or preach during those hours4 ,if ,i am in business1 ,i am bound to maintain the integrity of that business in a godly manner4 ,i have no right to run hither and thither preaching while my business at home lies in sixes and sevens1 bringing great reproach on the holy doctrine of ,god4 ,a man may say1 ,i feel myself called to preach the gospel1 and ,i find my situation1 or my business1 a clog4 ,well1 if you are divinely called and fitted for the work of the gospel1 and that you cannot combine the two things1 then resign your situation1 or wind up your business1 in a godly manner1 and go forth in the name of the ,lord4 ,but1 clearly1 so long as ,i hold a situation1 or carry on a business1 my work in the gospel must begin from a point within which the godly claims of such business or situation are fully responded to4 ,this is devotedness3 aught else is confusion1 however well intended4 ,blessed be ,god1 we have a perfect example before us in the life of the ,lord ,jesus1 and ample guidance for the new man in the ,word of ,god2 so that we need not make any mistakes in the varied relationships which we may be called1 in the providence of ,god1 to fill1 or as to the various claims which ,god's moral government has set up in connection with such relationships4 ,,ii4 ,the second point in our theme is the mode in which the meat-offering was prepared4 ,this was1 as we read1 by the action of fire1--it was baken in an oven--baken in a pan1 or baken in a frying-pan4 ,the process of baking suggests the idea of suffering4 ,but inasmuch as the meat-offering is called a sweet savor 7a term which is never applied to the sin-offering or trespass-offering71 it is evident that there is no thought of suffering for sin--no thought of suffering the wrath of ,god on account of sin--no thought of suffering at the hand of ,infinite ,justice1 as the sinner's substitute4 ,the two ideas of sweet savor and suffering for sin are wholly incompatible according to the ,levitical economy4 ,it would completely destroy the type of the meat-offering were we to introduce into it the idea of suffering for sin4 ,in contemplating the life of the ,lord ,jesus1 which1 as we have already remarked1 is the special subject foreshadowed in the meat-offering1 we may notice three distinct kinds of suffering1 namely1 suffering for righteousness1 suffering by the power of sympathy1 and suffering in anticipation4 ,as the righteous ,servant of ,god1 ,he suffered in the midst of a scene in which all was contrary to ,him2 but this was the very opposite of suffering for sin4 ,it is of the utmost importance to distinguish between these two kinds of suffering4 ,the confounding of them must lead to serious error4 ,suffering as a righteous ,one standing amongst men on ,god's behalf is one thing1 and suffering instead of man under the hand of ,god is quite another4 ,the ,lord ,jesus suffered for righteousness during ,his life3 ,he suffered for sin in ,his death4 ,during ,his life1 man and ,satan did their utmost2 and even at the cross they put forth all their powers2 but when all that they could do was done--when they had traveled1 in their deadly enmity1 to the utmost limit of human and diabolical opposition1 there lay1 far beyond1 a region of impenetrable gloom and horror into which the ,sin-bearer had to travel1 in the accomplishment of ,his work4 ,during ,his life1 ,he ever walked in the unclouded light of the divine countenance2 but on the cursed tree1 the dark shadow of sin intervened and shut out that light1 and drew forth that mysterious cry1 ,my ,god1 ,my ,god1 why hast ,thou forsaken ,me8 ,this was a moment which stands absolutely alone in the annals of eternity4 ,from time to time during the life of ,christ down here1 heaven had opened to give forth the expression of divine complacency in ,him2 but on the cross1 ,god forsook ,him1 because ,he was making ,his soul an offering for sin4 ,if ,christ had been a sin-bearer all ,his life1 then what was the difference between the cross and any other period8 ,why was ,he not forsaken of ,god during ,his entire course8 ,what was the difference between ,christ on the cross1 and ,christ on the holy mount of transfiguration8 ,was ,he forsaken of ,god on the mount8 was ,he a sin-bearer there8 ,these are very simple questions1 which should be answered by those who maintain the idea of a life of sin-bearing4 ,the plain fact is this3 there was nothing either in ,christ's humanity or in the nature of ,his associations which could possibly connect ,him with sin1 or wrath1 or death4 ,he was made sin on the cross2 and there ,he endured the wrath of ,god1 and there ,he gave up ,his life1 as an all-sufficient atonement for sin2 but nothing of this finds a place in the meat-offering4 ,true1 we have the process of baking--the action of fire2 but this is not the wrath of ,god4 ,the meat-offering was not a sin-offering1 but a sweet savor offering4 ,thus1 its import is definitely fixed2 and1 moreover1 the intelligent interpretation of it must ever guard1 with holy jealousy1 the precious truth of ,christ's spotless humanity1 and the true nature of ,his associations4 ,to make ,him1 by the necessity of ,his birth1 a sin-bearer1 or to place ,him thereby under the curse of the law and the wrath of ,god1 is to contradict the entire truth of ,god as to incarnation--truth announced by the angel1 and repeated again and again by the inspired apostle4 ,moreover1 it destroys the entire character and object of ,christ's life1 and robs the cross of its distinctive glory4 ,it lowers the sense of what sin is1 and of what atonement is4 ,in one word1 it removes the key-stone of the arch of revelation1 and lays all in hopeless ruin and confusion around us4 ,but1 again1 the ,lord ,jesus suffered by the power of sympathy2 and this character of suffering unfolds to us the deep secrets of ,his tender heart4 ,human sorrow and human misery ever touched a chord in that bosom of love4 ,it was impossible that a perfect human heart could avoid feeling1 according to its own divine sensibilities1 the miseries which sin had entailed upon the human family4 ,though personally free both from the cause and the effect--though belonging to heaven1 and living a perfect heavenly life on the earth1 yet did ,he descend1 by the power of an intense sympathy1 into the deepest depths of human sorrow2 yea1 ,he felt the sorrow more keenly1 by far1 than those who were the direct subjects thereof1 inasmuch as ,his humanity was perfect4 ,and1 further1 ,he was able to contemplate both the sorrow and its cause according to their just measure and character in the presence of ,god4 ,he felt as none else could feel4 ,his feelings1 ,his affections1 ,his sensibilities1 ,his whole moral and mental constitution1 were perfect2 and hence none can tell what such an ,one must have suffered in passing through such a world as this4 ,he beheld the human family struggling beneath the ponderous weight of guilt and wretchedness2 ,he beheld the whole creation groaning under the yoke2 the cry of the prisoner fell upon ,his ear2 the tear of the widow met ,his view2 bereavement and poverty touched ,his sensitive heart2 sickness and death made ,him groan in the spirit2 ,his sympathetic sufferings were beyond all human conception4 ,i shall quote a passage for my reader1 illustrative of that character of suffering to which we are now referring4--,when the even was come1 they brought unto ,him many that were possessed with devils2 and ,he cast out the spirits with ,his word1 and healed all that were sick2 that it might be fulfilled which was spoken by ,esaias the prophet1 saying1 ',himself took our infirmities1 and bare our sicknesses4' 7,matt4 viii4 #af1 #ag47 ,this was entirely sympathetic--the power of fellow-feeling1 which in ,him was perfect4 ,he had no sicknesses or infirmities of ,his own4 ,those things which are sometimes spoken of as sinless infirmities1 were1 in ,his case1 but the evidences of a veritable1 a real1 a perfect manhood4 ,but by sympathy--by perfect fellow-feeling1 ,he took our infirmities1 and bare our sicknesses4 ,none but a perfect man could have done this4 ,we may feel for and with each other1 but only ,jesus could make human infirmity and sickness ,his own4 ,now1 had ,he been bearing all these things by the necessity of ,his birth1 or of ,his relations with ,israel and the human family1 we should have lost all the beauty and preciousness of ,his voluntary sympathy4 ,there could be no room for voluntary action when absolute necessity was laid upon ,him4 ,but1 on the other hand1 when we see ,his entire freedom1 both personally and relatively1 from human misery and that which produced it1 we can enter into that perfect grace and compassion which led ,him to take our infirmities1 and bear our sicknesses1 in the power of true sympathy4 ,there is1 therefore1 a very manifest difference between ,christ's suffering as a voluntary sympathizer with human misery1 and ,his sufferings as the sinner's substitute4 ,the former are apparent throughout ,his entire life2 the latter are confined to ,his death4 ,finally1 we have to consider ,christ's sufferings by anticipation4 ,we find the dark shadow of the cross casting itself athwart ,his path1 and producing a very keen order of suffering1 which1 however1 must be as clearly distinguished from ,his atoning suffering as either ,his suffering for righteousness or ,his suffering by sympathy4 ,let us take a passage in proof--,and ,he came out1 and went1 as ,he was wont1 to the mount of ,olives2 and ,his disciples also followed ,him4 ,and when ,he was at the place1 ,he said unto them1 ',pray that ye enter not into temptation4' ,and ,he was withdrawn from them about a stone's cast1 and kneeled down1 and prayed1 saying1 ',father1 if ,thou be willing1 remove this cup from ,me3 nevertheless not ,my will1 but ,thine1 be done4' ,and there appeared an angel unto ,him from heaven1 strengthening ,him4 ,and being in an agony1 ,he prayed more earnestly3 and ,his sweat was as it were great drops of blood falling down to the ground4 7,luke xxii4 #ci-dd47 ,again1 we read1 ,and ,he took with ,him ,peter and the two sons of ,zebedee1 and began to be sorrowful and very heavy4 ,then saith ,he unto them1 ',my soul is exceeding sorrowful1 even unto death3 tarry ye here1 and watch with ,me4'444 ,he went away again the second time1 and prayed1 saying1 ',o ,my ,father1 if this cup may not pass from ,me1 except ,i drink it1 ,thy will be done4' 7,matt4 xxvi4 #cg-db47 ,from these verses1 it is evident there was a something in prospect which the blessed ,lord had never encountered before1--there was a cup being filled out for ,him of which ,he had not yet drunk4 ,if ,he had been a sin-bearer all ,his life1 then why this intense agony at the thought of coming in contact with sin and enduring the wrath of ,god on account of sin8 ,what was the difference between ,christ in ,gethsemane and ,christ at ,calvary if ,he were a sin-bearer all ,his life8 ,there was a material difference2 but it is because ,he was not a sin-bearer all ,his life4 ,what is the difference8 ,in ,gethsemane1 ,he was anticipating the cross2 at ,calvary1 ,he was actually enduring it4 ,in ,gethsemane1 there appeared an angel unto ,him from heaven1 strengthening ,him2 at ,calvary1 ,he was forsaken of all4 ,there was no angelic ministry there4 ,in ,gethsemane1 ,he addresses ,god as ,father1 thus enjoying the full communion of that ineffable relationship2 but at ,calvary1 ,he cries1 ,my ,god1 ,my ,god1 why hast ,thou forsaken ,me8 ,here the ,sin-bearer looks up and beholds the throne of ,eternal ,justice enveloped in dark clouds1 and the countenance of ,inflexible ,holiness averted from ,him1 because ,he was being made sin for us4 ,the reader will1 ,i trust1 find no difficulty in examining this subject for himself4 ,he will be able to trace1 in detail1 the three characters of the life-sufferings of our blessed ,lord1 and to distinguish between them and ,his death-sufferings--,his sufferings for sin4 ,he will see how that when man and ,satan had done their utmost1 there yet remained a character of suffering which was perfectly unique1 namely1 suffering at the hand of ,god on account of sin--suffering as the sinner's substitute4 ,until ,he came to the cross1 ,he could ever look up and bask in the clear light of ,his ,father's countenance2 in the darkest hour1 ,he found a sure resource above4 ,his path down here was a rough one4 ,how could it be otherwise1 in a world where all was directly contrary to ,his pure and holy nature8 ,he had to endure the contradiction of sinners against ,himself2 ,he had to endure the reproach of them that reproached ,god4 ,what had ,he not to endure8 ,he was misunderstood1 misinterpreted1 abused1 maligned1 accused of being mad1 and of having a devil4 ,he was betrayed1 denied1 deserted1 mocked1 buffeted1 spit upon1 crowned with thorns1 cast out1 condemned1 and nailed between two malefactors4 ,all these things ,he endured at the hand of man1 together with all the unutterable terrors which ,satan brought to bear upon ,his spirit2 but1 let it be once more emphatically repeated1 when man and ,satan had exhausted their power and enmity1 our blessed ,lord and ,saviour had to endure a something compared with which all the rest was as nothing1 and that was the hiding of ,god's countenance--the three hours of darkness and awful gloom1 during which ,he suffered what none but ,god could know4 ,now1 when ,scripture speaks of our having fellowship with ,christ's sufferings1 it refers simply to ,his sufferings for righteousness--,his sufferings at the hand of man4 ,christ suffered for sin that we might not have to suffer for it4--,he endured the wrath of ,god that we might not have to endure it 7this is the ground of our peace72 but as regards suffering from man1 we shall always find that the more faithfully we follow in the footsteps of ,christ1 the more we shall suffer in this respect2 but this is a matter of gift1 a matter of privilege1 a favor1 a dignity4 7,see ,phil4 i4 #bi1 #cj47 ,to walk in the footsteps of ,christ--to enjoy companionship with ,him--to be thrown into a place of sympathy with ,him1 are privileges of the very highest order4 ,would that we all entered more fully into them6 ,but1 alas6 we are too well content to do without them--too well satisfied1 like ,peter1 to follow afar off--to keep aloof from a despised and suffering ,christ4 ,all this is1 undoubtedly1 our heavy loss4 ,had we only more fellowship with ,his sufferings1 the crown would glisten far more brightly in our soul's vision4 ,when we shrink from fellowship with ,christ's sufferings1 we rob ourselves of the deep joy of ,his present companionship1 and also of the moral power of the hope of ,his future glory4 ,,iii4 ,having considered the ingredients which composed the meat-offering1 and the various forms in which it was presented1 it only remains for us to refer to the persons who partook of it4 ,these were the head and members of the priestly house4 ,and that which is left of the meat-offering shall be ,aaron's and his sons'3 it is a thing most holy of the offerings of the ,lord made by fire4 7,ver4 #aj47 ,as in the burnt-offering we observed the sons of ,aaron introduced as types of all true believers1 not as convicted sinners1 but as worshiping priests2 so in the meat-offering we find them feeding upon the remnant of that which had been laid1 as it were1 on the table of the ,god of ,israel4 ,this was a high and holy privilege4 ,none but priests could enjoy it4 ,this is set forth with great distinctness in the law of the meat-offering1 which ,i shall here quote at length4--,and this is the law of the meat-offering3 ,the sons of ,aaron shall offer it before the ,lord1 before the altar4 ,and he shall take of it his handful1 of the flour of the meat-offering1 and of the oil thereof1 and all the frankincense which is upon the meat-offering1 and shall burn it upon the altar for a sweet savor1 even the memorial of it1 unto the ,lord4 ,and the remainder thereof shall ,aaron and his sons eat3 with unleavened bread shall it be eaten in the holy place2 in the court of the tabernacle of the congregation they shall eat it4 ,it shall not be baken with leaven4 ,i have given it unto them for their portion of ,my offerings made by fire2 it is most holy1 as is the sin-offering1 and as the trespass-offering4 ,all the males among the children of ,aaron shall eat of it4 ,it shall be a statute forever in your generations concerning the offerings of the ,lord made by fire3 every one that toucheth them shall be holy4 7,lev4 vi4 #ad-ah47 ,here1 then1 we are furnished with a beauteous figure of the ,church feeding in the holy place1 in the power of practical holiness1 upon the perfections of the ,man ,christ ,jesus4 ,this is our portion1 through the grace of ,god2 but1 we must remember1 it is to be eaten with unleavened bread4 ,we cannot feed upon ,christ if we are indulging in any thing evil4 ,every one that toucheth them shall be holy4 ,moreover1 it must be in the holy place4 ,our position1 our practice1 our persons1 our associations1 must be holy ere we can feed upon the meat-offering4 ,finally1 it is all the males among the children of ,aaron shall eat of it4 ,that is to say1 real priestly energy1 according to the divine idea of it1 is required in order to enjoy this holy portion4 ,aaron's sons set forth the idea of energy in priestly action3 his daughters1 feebleness therein4 7,compare ,numb4 xviii4 #h-ac47 ,there were some things which the sons could eat which the daughters could not4 ,our hearts should earnestly desire the highest measure of priestly energy1 so that we may discharge the highest priestly functions1 and partake of the highest order of priestly food4 ,in conclusion1 let me add1 that inasmuch as we are made1 through grace1 partakers of the divine nature1 we can1 if living in the energy of that nature1 walk in the footsteps of ,him who is foreshadowed in the meat-offering4 ,if only we are self-emptied1 our every act may emit a sweet odor to ,god4 ,the smallest as well as the greatest services may1 by the power of the ,holy ,ghost1 present the fragrance of ,christ4 ,the paying of a visit1 the writing of a letter1 the public ministry of the ,word1 giving a cup of cold water to a disciple1 giving a penny to a pauper1 yea1 the commonplace acts of eating and drinking--all may emit the sweet perfume of the name and grace of ,jesus4 ,so1 also1 if only nature be kept in the place of death1 there may be in us the exhibition of that which is not corruptible1 even a conversation seasoned with the salt of abiding communion with ,god4 ,but in all these things we fail and come short2 we grieve the ,holy ,spirit of ,god in our ways4 ,we are prone to self-seeking or men-pleasing in our very best services1 and we fail to season our conversation4 ,hence our constant deficiency in the oil1 the frankincense1 and the salt2 while1 at the same time1 there is the tendency to suffer the leaven or the honey of nature to make its appearance4 ,there has been but one perfect meat-offering2 and1 blessed be ,god1 we are accepted in ,him4 ,we are the sons of the true ,aaron2 our place is in the sanctuary1 where we can feed upon the holy portion4 ,happy place6 ,happy portion6 ,may we enjoy them more than ever we have done6 ,may our retirement of heart from all but ,christ be more profound6 ,may our gaze at ,him be so intense that we shall have no heart for the attractions of the scene around us1 nor yet for the ten thousand petty circumstances in our path which would fret the heart and perplex the mind6 ,may we rejoice in ,christ in the sunshine and in the darkness2 when the gentle breezes of summer play around us1 and when the storms of winter rage fiercely abroad2 when passing over the surface of a placid lake1 or tossed on the bosom of a stormy ocean4 ,thank ,god1 we have found ,him who is to be our satisfying portion forever6 ,we shall spend eternity dwelling upon the divine perfections of the ,lord ,jesus4 ,our eyes shall never be averted from ,him when once we have seen ,him as ,he is4 ,may the ,spirit of ,god work mightily in us1 to strengthen us in the inner man6 ,may ,he enable us to feed upon that perfect ,meat-offering1 the memorial of which has been fed upon by ,god ,himself6 ,this is our holy and happy privilege4 ,may we realize it yet more fully6 ,,chapter ,,iii4 ,the more closely we contemplate the offerings1 the more fully do we see how that no one offering furnishes a complete view of ,christ4 ,it is only by putting all together that any thing like a just idea can be formed4 ,each offering1 as might be expected1 has features peculiar to itself4 ,the peace-offering differs from the burnt-offering in many points1 and a clear understanding of the points in which any one type differs from the others will be found to help much in the apprehension of its special import4 ,thus1 in comparing the peace-offering with the burnt-offering1 we find that the threefold action of flaying1 cutting it into its pieces1 and washing the inwards and legs is entirely omitted3 and this is quite in character4 ,in the burnt-offering1 as we have seen1 we find ,christ offering ,himself to and accepted by ,god2 and hence the completeness of ,his self-surrender1 and also the searching process to which ,he submitted ,himself1 had to be typified4 ,in the peace-offering1 the leading thought is the communion of the worshiper4 ,it is not ,christ as enjoyed exclusively by ,god1 but as enjoyed by the worshiper in communion with ,god2 therefore it is that the whole line of action is less intense4 ,no heart1 be its love ever so elevated1 could possibly rise to the height of ,christ's devotedness to ,god1 or of ,god's acceptance of ,christ4 ,none but ,god ,himself could duly note the pulsations of that heart which throbbed in the bosom of ,jesus2 and therefore a type was needed to set forth that one feature of ,christ's death1 namely1 ,his perfect devotedness therein to ,god4 ,this type we have in the burnt-offering1 in which alone we observe the threefold action above referred to4 ,so also in reference to the character of the sacrifice4 ,in the burnt-offering1 it should be a male without blemish2 whereas in the peace-offering1 it might be a male or female1 though equally without blemish4 ,the nature of ,christ1 whether we view ,him as enjoyed exclusively by ,god1 or by the worshiper in fellowship with ,god1 must ever be one and the same2 there can be no alteration in that4 ,the only reason why a female was permitted in the peace-offering1 was because it was a question of the worshiper's capacity to enjoy that blessed ,one1 who1 in ,himself1 is the same yesterday1 to-day1 and forever4 7,heb4 xiii47 ,again1 in the burnt-offering1 we read1 ,the priest shall burn all2 whereas in the peace-offering1 a part only was burnt1 that is1 the fat1 the kidneys1 and the caul4 ,this makes it exceedingly simple4 ,the most excellent portion of the sacrifice was laid on ,god's altar4 ,the inward parts--the hidden energies--the tender sensibilities of the blessed ,jesus1 were devoted to ,god1 as the only ,one who could perfectly enjoy them4 ,aaron and his sons fed upon the wave breast and the heave shoulder4#f 7,see1 carefully1 ,lev4 vii4 #bh-cf47 ,all the members of the priestly family1 in communion with their head1 had their proper portion of the peace-offering2 and now1 all true believers constituted1 by grace1 priests unto ,god1 can feed upon the affections and the strength of the true ,peace-offering1--can enjoy the happy assurance of having ,his loving heart and powerful shoulder to comfort and sustain them continually4#g ,this is the portion of the anointing of ,aaron1 and of the anointing of his sons1 out of the offerings of the ,lord made by fire1 in the day when he presented them to minister unto the ,lord in the priest's office2 which the ,lord commanded to be given them of the children of ,israel1 in the day that ,he anointed them by a statute forever throughout their generations4 7,chap4 vii4 #ce1 #cf47 #f ,the breast and the shoulder are emblematical of love and power--strength and affection4 #g ,there is much force and beauty in verse #ca--,the breast shall be ,aaron's and his sons'4 ,it is the privilege of all true believers to feed upon the affections of ,christ--the changeless love of that heart which beats with a deathless and changeless love for them4 ,all these are important points of difference between the burnt-offering and the peace-offering1 and when taken together1 they set the two offerings with great clearness before the mind4 ,there is something more in the peace-offering than the abstract devotedness of ,christ to the will of ,god4 ,the worshiper is introduced2 and that not merely as a spectator1 but as a participator--not merely to gaze1 but to feed4 ,this gives very marked character to this offering4 ,when ,i look at the ,lord ,jesus in the burnt-offering1 ,i see ,him as ,one whose heart was devoted to the one object of glorifying ,god and accomplishing ,his will2 but when ,i see ,him in the peace-offering1 ,i find ,one who has a place in ,his loving heart and on ,his powerful shoulder for a worthless1 helpless sinner4 ,in the burnt-offering1 the breast and shoulder1 legs and inwards1 head and fat1 were all burnt on the altar--all went up as a sweet savor to ,god2 but in the peace-offering1 the very portion that suits me is left for me4 ,nor am ,i left to feed in solitude on that which meets my individual need4 ,by no means4 ,i feed in communion--in communion with ,god1 and in communion with my fellow-priests4 ,i feed in the full and happy intelligence that the self-same sacrifice which feeds my soul has already refreshed the heart of ,god2 and1 moreover1 that the same portion which feeds me feeds all my fellow-worshipers4 ,communion is the order here1--communion with ,god--the communion of saints4 ,there was no such thing as isolation in the peace-offering4 ,god had ,his portion1 and so had the priestly family4 ,thus it is in connection with the ,antitype of the peace-offering4 ,the very same ,jesus who is the object of ,heaven's delight1 is the spring of joy1 of strength1 and of comfort to every believing heart2 and not only to every heart in particular1 but also to the whole church of ,god in fellowship4 ,god1 in ,his exceeding grace1 has given ,his people the very same object that ,he has ,himself4 ,truly our fellowship is with the ,father1 and with ,his ,son ,jesus ,christ4 7#a ,john i47 ,true1 our thoughts of ,jesus can never rise to the height of ,god's thoughts4 ,our estimation of such an object must ever fall far short of ,his2 and hence1 in the type1 the house of ,aaron could not partake of the fat4 ,but though we can never rise to the standard of the divine estimation of ,christ's ,person and sacrifice1 it is nevertheless the same object we are occupied with1 and therefore the house of ,aaron had the wave breast and the heave shoulder4 ,all this is replete with comfort and joy to the heart4 ,the ,lord ,jesus ,christ1 the ,one who was dead1 but is alive for evermore1 is now the exclusive object before the eye and thoughts of ,god2 and1 in perfect grace1 ,he has given unto us a portion in the same blessed and all-glorious ,person4 ,christ is our object too--the object of our hearts and the theme of our song4 ,having made peace by the blood of ,his cross1 ,he ascended into heaven1 and sent down the ,holy ,ghost1 that other ,comforter1 by whose powerful ministrations we feed upon the breast and shoulder of our divine ,peace-offering4 ,he is indeed our peace2 and it is our exceeding joy to know that such is ,god's delight in the establishment of our peace1 that the sweet odor of our ,peace-offering has refreshed ,his heart4 ,this imparts a peculiar charm to this type4 ,christ as the ,burnt-offering commands the admiration of the heart2 ,christ as the ,peace-offering establishes the peace of the conscience1 and meets the deep and manifold necessities of the soul4 ,the sons of ,aaron might stand around the altar of burnt-offering2 they might behold the flame of that offering ascending to the ,god of ,israel2 they might see the sacrifice reduced to ashes2 they might1 in view of all this1 bow their heads and worship2 but they carried naught away for themselves4 ,not so in the peace-offering4 ,in it1 they not only beheld that which was capable of emitting a sweet odor to ,god1 but also of yielding a most substantial portion for themselves1 on which they could feed in happy and holy fellowship4 ,and1 assuredly1 it heightens the enjoyment of every true priest to know that ,god 7to use the language of our type7 has had ,his portion ere he gets the breast and the shoulder4 ,the thought of this gives tone and energy1 unction and elevation1 to the worship and communion2 it unfolds the amazing grace of ,him who has given us the same object1 the same theme1 the same joy with ,himself4 ,nothing lower--nothing less than this could satisfy ,him4 ,the ,father will have the prodigal feeding upon the fatted calf1 in fellowship with ,himself4 ,he will not assign him a lower place than at ,his own table1 nor any other portion than that on which ,he feeds ,himself4 ,the language of the peace-offering is1 ,it is meet that we should make merry and be glad1--,let us eat and be merry4 ,such is the precious grace of ,god6 ,no doubt we have reason to be glad1 as being the partakers of such grace2 but when we can hear the blessed ,god saying1 ,let us eat and be merry1 it should call forth from our hearts a continual stream of praise and thanksgiving4 ,god's joy in the salvation of sinners1 and ,his joy in the communion of saints1 may well elicit the admiration of men and angels throughout eternity4 ,having thus compared the peace-offering with the burnt-offering1 we may now briefly glance at it in connection with the meat-offering4 ,the leading point of difference here is1 that in the peace-offering there was blood-shedding1 and in the meat-offering there was not4 ,they were both sweet savor offerings2 and1 as we learn from chap4 vii4 #ab1 the two offerings were very intimately associated4 ,now1 both the connection and the contrast are full of meaning and instruction4 ,it is only in communion with ,god that the soul can delight itself in contemplating the perfect humanity of the ,lord ,jesus ,christ4 ,god the ,holy ,ghost must impart1 as ,he must also direct1 by the ,word1 the vision by which we can gaze on the ,man ,christ ,jesus4 ,he might have been revealed in the likeness of sinful flesh1--,he might have lived and labored on this earth1--,he might have shone amid the darkness of this world in all the heavenly lustre and beauty which belonged to ,his ,person1--,he might have passed rapidly1 like a brilliant luminary1 across this world's horizon1--and all the while have been beyond the range of the sinner's vision4 ,man could not enter into the deep joy of communion with all this1 simply because there would be no basis laid down on which this communion might rest4 ,in the peace-offering1 this necessary basis is fully and clearly established4--,he shall lay his hand upon the head of his offering1 and kill it at the door of the tabernacle of the congregation3 and ,aaron's sons1 the priests1 shall sprinkle the blood upon the altar round about4 7,chap4 iii4 #b47 ,here1 we have that which the meat-offering does not supply1 namely1 a solid foundation for the worshiper's communion with all the fullness1 the preciousness1 and the beauty of ,christ1 so far as he1 by the gracious energy of the ,holy ,ghost1 is enabled to enter thereinto4 ,standing on the platform which the precious blood of ,christ provides1 we can range1 with tranquilized hearts and worshiping spirits1 throughout all the wondrous scenes of the manhood of the ,lord ,jesus ,christ4 ,had we naught save the meat-offering aspect of ,christ1 we should lack the title by which1 and the ground on which1 we can contemplate and enjoy ,him therein4 ,if there were no blood-shedding1 there could be no title--no standing-place for the sinner4 ,but ,leviticus vii4 #ab links the meat-offering with the peace-offering1 and1 by so doing1 teaches us1 that1 when our souls have found peace1 we can delight in the ,one who has made peace1 and who is our peace4 ,but let it be distinctly understood that while in the peace-offering we have the shedding and sprinkling of blood1 yet sin-bearing is not the thought4 ,when we view ,christ in the peace-offering1 ,he does not stand before us as the bearer of our sins1 as in the sin and trespass offerings1 but 7having borne them7 as the ground of our peaceful and happy fellowship with ,god4 ,if sin-bearing were in question1 it could not be said1 ,it is an offering made by fire1 of a sweet savor unto the ,lord4 7,chap4 iii4 #e1 comp4 with chap4 iv4 #aj-ab47 ,still1 though sin-bearing is not the thought1 there is full provision for one who knows himself to be a sinner1 else he could not have any portion therein4 ,to have fellowship with ,god1 we must be in the light2 and how can we be there8 ,only on the ground of that precious statement--,the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4 7#a ,john i47 ,the more we abide in the light1 the deeper will be our sense of every thing which is contrary to that light2 and the deeper1 also1 our sense of the value of that blood which entitles us to be there4 ,the more closely we walk with ,god1 the more we shall know of the unsearchable riches of ,christ4 ,it is most needful to be established in the truth that we are in the presence of ,god only as the partakers of divine life1 and as standing in divine righteousness4 ,the father could only have the prodigal at his table clothed in the best robe1 and in all the integrity of that relationship in which he viewed him4 ,had the prodigal been left in his rags1 or placed as a hired servant in the house1 we never should have heard those glorious words1 ,let us eat and be merry3 for this my son was dead1 and is alive again2 he was lost1 and is found4 ,thus it is with all true believers4 ,their old nature is not recognized as existing before ,god4 ,he counts it dead1 and so should they4 ,it is dead to ,god1 dead to faith4 ,it must be kept in the place of death4 ,it is not by improving our old nature that we get into the divine presence1 but as the possessors of a new nature4 ,it was not by repairing the rags of his former condition that the prodigal got a place at the father's table1 but by being clothed in a robe which he had never seen or thought of before4 ,he did not bring this robe with him from the far country1 neither did he provide it as he came along2 but the father had it for him in the house4 ,the prodigal did not make it1 or help to make it2 but the father provided it for him1 and rejoiced to see it on him4 ,thus it was they sat down together1 to feed in happy fellowship upon the fatted calf4 ,i shall now proceed to quote at length the law of the sacrifice of peace-offering1 in which we shall find some additional points of much interest--points which belong peculiarly to itself4--,and this is the law of the sacrifice of peace-offerings1 which he shall offer unto the ,lord3 ,if he offer it for a thanksgiving1 then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil1 and unleavened wafers anointed with oil1 and cakes mingled with oil1 of fine flour1 fried4 ,besides the cakes1 he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace-offerings4 ,and of it he shall offer one out of the whole oblation for a heave-offering unto the ,lord1 and it shall be the priest's that sprinkleth the blood of the peace-offerings4 ,and the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten the same day that it is offered2 he shall not leave any of it until the morning4 ,but if the sacrifice of his offering be a vow1 or a voluntary offering1 it shall be eaten the same day that he offereth his sacrifice2 and on the morrow also the remainder of it shall be eaten2 but the remainder of the flesh of the sacrifice on the third day shall be burnt with fire4 ,and if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day1 it shall not be accepted1 neither shall it be imputed unto him that offereth it3 it shall be an abomination1 and the soul that eateth of it shall bear his iniquity4 ,and the flesh that toucheth any unclean thing shall not be eaten2 it shall be burnt with fire3 and as for the flesh1 all that be clean shall eat thereof4 ,but the soul that eateth of the flesh of the sacrifice of peace-offerings1 that pertain unto the ,lord1 having his uncleanness upon him1 even that soul shall be cut off from his people4 ,moreover the soul that shall touch any unclean thing1 as the uncleanness of man1 or any unclean beast1 or any abominable unclean thing1 and eat of the flesh of the sacrifice of peace-offerings1 which pertain unto the ,lord1 even that soul shall be cut off from his people4 7,lev4 vii4 #aa-ba47 ,it is of the utmost importance that we accurately distinguish between sin in the flesh and sin on the conscience4 ,if we confound these two1 our souls must necessarily be unhinged1 and our worship marred4 ,an attentive consideration of #a ,john i4 #h-aj will throw much light upon this subject1 the understanding of which is so essential to a due appreciation of the entire doctrine of the peace-offering1 and more especially of that point therein at which we have now arrived4 ,there is no one who will be so conscious of indwelling sin as the man who walks in the light4 ,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us4 ,in the verse immediately preceding1 we read1 ,the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4 ,here1 the distinction between sin in us and sin on us is fully brought out and established4 ,to say that there is sin on the believer1 in the presence of ,god1 is to call in question the purging efficacy of the blood of ,jesus1 and to deny the truth of the divine record4 ,if the blood of ,jesus can perfectly purge1 then the believer's conscience is perfectly purged4 ,the ,word of ,god thus puts the matter2 and we must ever remember that it is from ,god ,himself we are to learn what the true condition of the believer is in ,his sight4 ,we are more disposed to be occupied in telling ,god what we are in ourselves1 than to allow ,him to tell us what we are in ,christ4 ,in other words1 we are more taken up with our own self-consciousness than with ,god's revelation of ,himself4 ,god speaks to us on the ground of what ,he is in ,himself1 and of what ,he has accomplished in ,christ4 ,such is the nature and character of ,his revelation1 of which faith takes hold1 and thus fills the soul with perfect peace4 ,god's revelation is one thing2 my consciousness is quite another4 ,but the same ,word which tells us we have no sin on us1 tells us1 with equal force and clearness1 that we have sin in us4 ,if we say that we have no sin1 we deceive ourselves1 and the truth is not in us4 ,every one who has truth in him1 will know that he has sin in him likewise2 for truth reveals every thing as it is4 ,what1 then1 are we to do8 ,it is our privilege so to walk in the power of the new nature1 that the sin which dwells in us may not manifest itself in the form of sins4 ,the ,christian's position is one of victory and liberty4 ,he is not only delivered from the guilt of sin1 but also from sin as a ruling principle in his life4 ,knowing this1 that our old man is crucified with ,him1 that the body of sin might be destroyed1 that henceforth we should not serve sin4 ,for he that is dead is freed from sin4444 ,let not sin therefore reign in your mortal body1 that ye should obey it in the lusts thereof4444 ,for sin shall not have dominion over you2 for ye are not under the law1 but under grace4 7,rom4 vi4 #f-ad47 ,sin is there in all its native vileness2 but the believer is dead to it4 ,how8 ,he died in ,christ4 ,by nature1 he was dead in sin3 by grace1 he is dead to it4 ,what claim can any thing or any one have upon a dead man8 ,none whatever4 ,christ died unto sin once1 and the believer died in ,him4 ,now if we be dead with ,christ1 we believe that we shall also live with ,him3 knowing that ,christ being raised from the dead dieth no more2 death hath no more dominion over ,him4 ,for in that ,he died1 ,he died unto sin once2 but in that ,he liveth1 ,he liveth unto ,god4 ,what is the result of this in reference to believers8 ,likewise reckon ye also yourselves to be dead indeed unto sin1 but alive unto ,god through ,jesus ,christ our ,lord4 ,such is the believer's unalterable position before ,god6 so that it is his holy privilege to enjoy freedom from sin as a ruler over him1 though it be a dweller in him4 ,but then1 if any man sin1 what is to be done8 ,the inspired apostle furnishes a full and most blessed answer1--,if we confess our sins1 ,he is faithful and just to forgive us our sins1 and to cleanse us from all unrighteousness4 7#a ,john i4 #i47 ,confession is the mode in which the conscience is to be kept free4 ,the apostle does not say1 ,if we pray for pardon1 ,he is gracious and merciful to forgive us4 ,no doubt it is ever happy for a child to breathe the sense of need into his father's ear--to tell him of feebleness1 to confess folly1 infirmity1 and failure4 ,all this is most true2 and1 moreover1 it is equally true that our ,father is most gracious and merciful to meet ,his children in all their weakness and ignorance2 but1 while all this is true1 the ,holy ,ghost declares1 by the apostle1 that if we confess1 ,god is faithful and just to forgive4 ,confession1 therefore1 is the divine mode4 ,a ,christian1 having erred1 in thought1 word1 or deed1 might pray for pardon for days and months together1 and not have any assurance1 from #a ,john i4 #i1 that he was forgiven2 whereas the moment he truly confesses his sin before ,god1 it is a simple matter of faith to know that he is perfectly forgiven and perfectly cleansed4 ,there is an immense moral difference between praying for forgiveness and confessing our sins1 whether we look at it in reference to the character of ,god1 the sacrifice of ,christ1 or the condition of the soul4 ,it is quite possible that a person's prayer may involve the confession of his sin1 whatever it may happen to be1 and thus come to the same thing2 but then it is always well to keep close to ,scripture in what we think and say and do4 ,it must be evident that when the ,holy ,ghost speaks of confession1 ,he does not mean praying2 and it is equally evident that ,he knows there are moral elements in1 and practical results flowing out of1 confession1 which do not belong to prayer4 ,in point of fact1 one has often found that a habit of importuning ,god for the forgiveness of sins displayed ignorance as to the way in which ,god has revealed ,himself in the ,person and work of ,christ1 as to the relation in which the sacrifice of ,christ has set the believer1 and as to the divine mode of getting the conscience relieved from the burden and purified from the soil of sin4 ,god has been perfectly satisfied as to all the believer's sins in the cross of ,christ4 ,on that cross1 a full atonement was presented for every jot and tittle of sin in the believer's nature and on his conscience4 ,hence1 therefore1 ,god does not need any further propitiation4 ,he does not need aught to draw ,his heart toward the believer4 ,we do not require to supplicate ,him to be faithful and just1 when ,his faithfulness and justice have been so gloriously displayed1 vindicated1 and answered in the death of ,christ4 ,our sins can never come into ,god's presence1 inasmuch as ,christ1 who bore them all and put them away1 is there instead4 ,but if we sin1 conscience will feel it--must feel it1--yea1 the ,holy ,ghost will make us feel it4 ,he cannot allow so much as a single light thought to pass unjudged4 ,what then8 ,has our sin made its way into the presence of ,god8 ,has it found its place in the unsullied light of the inner sanctuary8 ,god forbid6 ,the ,advocate is there--,jesus ,christ the righteous1 to maintain1 in unbroken integrity1 the relationship in which we stand4 ,but though sin cannot affect ,god's thoughts in reference to us1 it can and does affect our thoughts in reference to ,him2#h though it cannot make its way into ,his presence1 it can make its way into ours1 in a most distressing and humiliating manner2 though it cannot hide the ,advocate from ,god's view1 it can hide ,him from ours4 ,it gathers1 like a thick1 dark cloud1 on our spiritual horizon1 so that our souls cannot bask in the blessed beams of our ,father's countenance4 ,it cannot affect our relationship with ,god1 but it can very seriously affect our enjoyment thereof4 ,what1 therefore1 are we to do8 ,the ,word answers1 ,if we confess our sins1 ,he is faithful and just to forgive us our sins1 and to cleanse us from all unrighteousness4 ,by confession1 we get our conscience cleared1 the sweet sense of relationship restored1 the dark cloud dispersed1 the chilling1 withering influence removed1 our thoughts of ,god set straight4 ,such is the divine method2 and we may truly say that the heart that knows what it is to have ever been in the place of confession1 will feel the divine power of the apostle's words--,my little children1 these things write ,i unto you1 ,,that ,,ye ,,sin ,,not4 7#a ,john ii4 #a47 #h ,the reader will bear in mind that the subject treated of in the text leaves wholly untouched the important and most practical truth taught in ,john xiv4 #ba-bc1 namely1 the peculiar love of the ,father for an obedient child1 and the special communion of such a child with the ,father and the ,son4 ,may this truth be written on all our hearts1 by the pen of ,god the ,holy ,ghost6 ,then1 again1 there is a style of praying for forgiveness which involves a losing sight of the perfect ground of forgiveness which has been laid in the sacrifice of the cross4 ,if ,god forgives sins1 ,he must be faithful and just in so doing2 but it is quite clear that our prayers1 be they ever so sincere and earnest1 could not form the basis of ,god's faithfulness and justice in forgiving us our sins4 ,naught save the work of the cross could do this4 ,there1 the faithfulness and justice of ,god have had their fullest establishment1 and that1 too1 in immediate reference to our actual sins1 as well as to the root thereof in our nature4 ,god has already judged our sins in the ,person of our ,substitute on the tree2 and1 in the act of confession1 we judge ourselves4 ,this is essential to divine forgiveness and restoration4 ,the very smallest unconfessed1 unjudged sin on the conscience will entirely mar our communion with ,god4 ,sin in us need not do this2 but if we suffer sin to remain on us1 we cannot have fellowship with ,god4 ,he has put away our sins in such a manner as that ,he can have us in ,his presence2 and so long as we abide in ,his presence1 sin does not trouble us2 but if we get out of ,his presence1 and commit sin1 even in thought1 our communion must1 of necessity1 be suspended1 until1 by confession1 we have got rid of the sin4 ,all this1 ,i need hardly add1 is founded exclusively upon the perfect sacrifice and righteous advocacy of the ,lord ,jesus ,christ4 ,finally1 as to the difference between prayer and confession1 as respects the condition of the heart before ,god1 and its moral sense of the hatefulness of sin1 it cannot possibly be over-estimated4 ,it is a much easier thing to ask1 in a general way1 for the forgiveness of our sins than to confess those sins4 ,confession involves self-judgment2 asking for forgiveness may not1 and1 in itself1 does not4 ,this alone would be sufficient to point out the difference4 ,self-judgment is one of the most valuable and healthful exercises of the ,christian life1 and therefore any thing which produces it must be highly esteemed by every earnest ,christian4 ,the difference between asking for pardon and confessing the sin is continually exemplified in dealing with children4 ,if a child has done any thing wrong1 he finds much less difficulty in asking his father to forgive him than in openly and unreservedly confessing the wrong4 ,in asking for forgiveness1 the child may have in his mind a number of things which tend to lessen the sense of the evil1--he may be secretly thinking that he was not so much to blame after all1 though1 to be sure1 it is only proper to ask his father to forgive him2 whereas1 in confessing the wrong1 there is just the one thing1 and that is1 self-judgment4 ,further1 in asking for forgiveness1 the child may be influenced mainly by a desire to escape the consequences of his wrong2 whereas1 a judicious parent will seek to produce a just sense of its moral evil1 which can only exist in connection with the full confession of the fault--in connection with self-judgment4 ,thus it is1 in reference to ,god's dealings with ,his children when they do wrong4 ,he must have the whole thing brought out and thoroughly judged4 ,he will make us not only dread the consequences of sin 7which are unutterable71 but hate the thing itself1 because of its hatefulness in ,his sight4 ,were it possible for us1 when we commit sin1 to be forgiven merely for the asking1 our sense of sin and our shrinking from it would not be nearly so intense1 and1 as a consequence1 our estimate of the fellowship with which we are blessed would not be nearly so high4 ,the moral effect of all this upon the general tone of our spiritual constitution1 and also upon our whole character and practical career1 must be obvious to every experienced ,christian4#i #i ,the case of ,simon ,magus1 in ,acts viii1 may present a difficulty to the reader4 ,but of him1 it is sufficient to say that one in the gall of bitterness and in the bond of iniquity could never be set forth as a model for ,god's dear children4 ,his case in no wise interferes with the doctrine of #a ,john i4 #i4 ,he was not in the relationship of a child1 and1 as a consequence1 not a subject of the advocacy4 ,i would further add1 that the subject of the ,lord's prayer is by no means involved in what is stated above4 ,i wish to confine myself to the immediate passage under consideration4 ,we must ever avoid laying down iron rules4 ,a soul may cry to ,god under any circumstances1 and ask for what it needs3 ,he is ever ready to hear and answer4 ,this entire train of thought is intimately connected with1 and fully borne out by1 two leading principles laid down in the law of the peace-offering4 ,in verse #ac of the seventh of ,leviticus we read1 ,he shall offer for his offering leavened bread2 and yet at verse #bj we read1 ,but the soul that eateth of the flesh of the sacrifice of peace-offerings1 that pertain unto the ,lord1 having his uncleanness upon him1 even that soul shall be cut off from his people4 ,here1 we have the two things clearly set before us1 namely1 sin in us and sin on us4 ,leaven was permitted1 because there was sin in the worshiper's nature3 uncleanness was forbidden1 because there should be no sin on the worshiper's conscience4 ,if sin be in question1 communion must be out of the question4 ,god has met and provided for the sin1 which ,he knows to be in us1 by the blood of atonement2 and hence1 of the leavened bread in the peace-offering1 we read1 ,of it he shall offer one out of the whole oblation for a heave offering unto the ,lord1 and it shall be the priest's that sprinkleth the blood of the peace-offerings4 7,ver4 #ad47 ,in other words1 the leaven in the worshiper's nature was perfectly met by the blood of the sacrifice4 ,the priest who gets the leavened bread must be the sprinkler of the blood4 ,god has put our sin out of ,his sight forever4 ,though it be in us1 it is not the object on which ,his eye rests4 ,he sees only the blood1 and therefore ,he can go on with us1 and allow us the most unhindered fellowship with ,him4 ,but if we allow the sin which is in us to develop itself in the shape of sins1 there must be confession1 forgiveness1 and cleansing ere we can again eat of the flesh of the ,peace-offering4 ,the cutting off of the worshiper because of ceremonial uncleanness1 answers to the suspension of the believer's communion now because of unconfessed sin4 ,to attempt to have fellowship with ,god in our sins would involve the blasphemous insinuation that ,he could walk in companionship with sin4 ,if we say that we have fellowship with ,him1 and walk in darkness1 we lie1 and do not the truth4 7#a ,john i4 #f47 ,in the light of the foregoing line of truth1 we may easily see how much we err when we imagine it to be a mark of spirituality to be occupied with our sins4 ,could sin or sins ever be the ground or material of our communion with ,god8 ,assuredly not4 ,we have just seen that1 so long as sin is the object before us1 communion must be interrupted4 ,fellowship can only be in the light2 and1 undoubtedly1 there is no sin in the light4 ,there is naught to be seen there save the blood which has put our sins away and brought us nigh1 and the ,advocate which keeps us nigh4 ,sin has been forever obliterated from that platform on which ,god and the worshiper stand in hallowed fellowship4 ,what was it which constituted the material of communion between the father and the prodigal8 ,was it the rags of the latter8 ,was it the husks of the far country8 ,by no means4 ,it was not any thing that the prodigal brought with him3 it was the rich provision of the father's love--the fatted calf4 ,thus it is with ,god and every true worshiper4 ,they feed together1 in holy and elevated communion1 upon ,him whose precious blood has brought them into everlasting association1 in that light to which no sin can ever approach4 ,nor need we1 for an instant1 suppose that true humility is either evidenced or promoted by looking at or dwelling upon our sins4 ,an unhallowed and melancholy mopishness may thus be superinduced2 but the deepest humility springs from a totally different source4 ,whether was the prodigal a humbler man when he came to himself in the far country1 or when he came to the father's bosom and the father's house8 ,is it not evident that the grace which elevates us to the loftiest heights of fellowship with ,god is that alone which leads us into the most profound depths of a genuine humility8 ,unquestionably4 ,the humility which springs from the removal of our sins must ever be deeper than that which springs from the discovery of them4 ,the former connects us with ,god3 the latter has to do with self4 ,the way to be truly humble is to walk with ,god in the intelligence and power of the relationship in which ,he has set us4 ,he has made us ,his children2 and if only we walk as such1 we shall be humble4 ,ere leaving this part of our subject1 ,i would offer a remark as to the ,lord's ,supper1 which1 as being a prominent act of the ,church's communion1 may1 with strict propriety1 be looked at in connection with the doctrine of the peace-offering4 ,the intelligent celebration of the ,lord's ,supper must ever depend upon the recognition of its purely eucharistic or thanksgiving character4 ,it is very especially a feast of thanksgiving--thanksgiving for an accomplished redemption4 ,the cup of blessing which we bless1 is it not the communion of the blood of ,christ8 ,the bread which we break1 is it not the communion of the body of ,christ8 7#a ,cor4 x4 #af47 ,hence1 a soul bowed down under the heavy burden of sin cannot1 with spiritual intelligence1 eat the ,lord's ,supper1 inasmuch as that feast is expressive of the complete removal of sin by the death of ,christ4--,ye do show the ,lord's death till ,he come4 7#a ,cor4 xi47 ,in the death of ,christ1 faith sees the end of every thing that pertained to our old-creation standing2 and seeing that the ,lord's ,supper shows forth that death1 it is to be viewed as the memento of the glorious fact that the believer's burden of sin was borne by ,one who put it away forever4 ,it declares that the chain of our sins1 which once tied and bound us1 has been eternally snapped by the death of ,christ1 and can never tie and bind us again4 ,we gather round the ,lord's table in all the joy of conquerors4 ,we look back to the cross1 where the battle was fought and won2 and we look forward to the glory1 where we shall enter into the full and eternal results of the victory4 ,true1 we have leaven in us2 but we have no uncleanness on us4 ,we are not to gaze upon our sins1 but upon ,him who bore them on the cross and put them away forever4 ,we are not to deceive ourselves by the vain notion that we have no sin in us2 nor are we to deny the truth of ,god's ,word1 and the efficacy of ,christ's blood1 by refusing to rejoice in the precious truth that we have no sin on us1 for the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4 ,it is truly deplorable to observe the heavy cloud that gathers round the ,supper of the ,lord1 in the judgment of so many professing ,christians4 ,it tends1 as much as any thing else1 to reveal the immense amount of misapprehension which obtains in reference to the very elementary truths of the gospel4 ,in fact1 we know that when the ,lord's ,supper is resorted to on any ground save that of known salvation--enjoyed forgiveness--conscious deliverance1 the soul becomes wrapped up in thicker and darker mists than ever4 ,that which is only a memorial of ,christ is used to displace ,him1--that which celebrates an accomplished redemption is used as a stepping-stone thereto4 ,it is thus that the ordinances are abused1 and souls plunged in darkness1 confusion1 and error4 ,how different from this is the beautiful ordinance of the peace-offering6 ,in this latter1 looked at in its typical import1 we see that the moment the blood was shed1 ,god and the worshiper could feed in happy1 peaceful fellowship4 ,nothing more was needed4 ,peace was established by the blood1 and on that ground the communion proceeded4 ,a single question as to the establishment of peace must be the death-blow to communion4 ,if we are to be occupied with the vain attempt to make peace with ,god1 we must be total strangers to either communion or worship4 ,if the blood of the peace-offering has not been shed1 it is impossible that we can feed upon the wave breast or the heave shoulder4 ,but if1 on the other hand1 the blood has been shed1 then peace is made already4 ,god ,himself has made it1 and this is enough for faith2 and therefore1 by faith1 we have fellowship with ,god1 in the intelligence and joy of accomplished redemption4 ,we taste the freshness of ,god's own joy in that which ,he has wrought4 ,we feed upon ,christ in all the fullness and blessedness of ,god's presence4 ,this latter point is connected with and based upon another leading truth laid down in the law of the peace-offering4--,and the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten the same day that it is offered3 he shall not leave any of it until the morning4 ,that is to say1 the communion of the worshiper must never be separated from the sacrifice on which that communion is founded4 ,so long as one has spiritual energy to maintain the connection1 the worship and communion are also maintained1 in freshness and acceptableness2 but no longer4 ,we must keep close to the ,sacrifice1 in the spirit of our minds1 the affections of our hearts1 and the experience of our souls4 ,this will impart power and permanency to our worship4 ,we may commence some act or expression of worship with our hearts in immediate occupation with ,christ1 and ere we reach the close we may become occupied with what we are doing or saying1 or with the persons who are listening to us1 and1 in this way1 fall into what may be termed iniquity in our holy things4 ,this is deeply solemn1 and should make us very watchful4 ,we may begin our worship in the ,spirit and end in the flesh4 ,our care should ever be1 not to suffer ourselves to proceed for a single moment beyond the energy of the ,spirit1 at the time2 for the ,spirit will always keep us occupied directly with ,christ4 ,if the ,holy ,ghost produces five words of worship or thanksgiving1 let us utter the five and have done4 ,if we proceed further1 we are eating the flesh of our sacrifice beyond the time2 and1 so far from its being accepted1 it is really an abomination4 ,let us remember this1 and be watchful4 ,it need not alarm us4 ,god would have us led by the ,spirit1 and so filled with ,christ in all our worship4 ,he can only accept of that which is divine1 and therefore ,he would have us presenting that only which is divine4 ,but if the sacrifice of his offering be a vow or a voluntary-offering1 it shall be eaten the same day that he offereth his sacrifice3 and on the morrow also the remainder of it shall be eaten4 7,chap4 vii4 #af47 ,when the soul goes forth to ,god in a voluntary act of worship1 such worship will be the result of a larger measure of spiritual energy than where it merely springs from some special mercy experienced at the time4 ,if one had been visited with some marked favor from the ,lord's own hand1 the soul at once ascends in thanksgiving4 ,in this case1 the worship is awakened by and connected with that favor or mercy1 whatever it may happen to be1 and there it ends2 but where the heart is led forth by the ,holy ,ghost in some voluntary or deliberate expression of praise1 it will be of a more enduring character4 ,but spiritual worship will always connect itself with the precious sacrifice of ,christ4 ,the remainder of the flesh of the sacrifice1 on the third day1 shall be burnt with fire4 ,and if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day1 it shall not be accepted1 neither shall it be imputed unto him that offereth it3 it shall be an abomination1 and the soul that eateth of it shall bear his iniquity4 ,nothing is of any value1 in the judgment of ,god1 which is not immediately connected with ,christ4 ,there may be a great deal of what looks like worship1 which is1 after all1 the mere excitement and outgoing of natural feeling2 there may be much apparent devotion1 which is merely fleshly pietism4 ,nature may be acted upon1 in a religious way1 by a variety of things1 such as pomp1 ceremony1 and parade1 tones and attitudes1 robes and vestments1 an eloquent liturgy1 all the varied attractions of a splendid ritualism1 while there may be a total absence of spiritual worship4 ,yea1 it not unfrequently happens that the very same tastes and tendencies which are called forth and gratified by the splendid appliances of so-called religious worship1 would find most suited aliment at the opera or in the concert-room4 ,all this has to be watched against by those who desire to remember that ,god is a spirit1 and they that worship ,him must worship ,him in spirit and in truth4 7,john iv47 ,religion1 so called1 is1 at this moment1 decking herself with her most powerful charms4 ,casting off the grossness of the middle ages1 she is calling to her aid all the resources of refined taste1 and of a cultivated and enlightened age4 ,sculpture1 music1 and painting are pouring their rich treasures into her lap1 in order that she may therewith prepare a powerful opiate to lull the thoughtless multitude into a slumber1 which shall only be broken in upon by the unutterable horrors of death1 judgment1 and the lake of fire4 ,she1 too1 can say1 ,i have peace-offerings with me2 this day have ,i paid my vows4444 ,i have decked my bed with coverings of tapestry1 with carved works1 with fine linen of ,egypt4 ,i have perfumed my bed with myrrh1 aloes1 and cinnamon4 7,prov4 vii47 ,thus does corrupt religion allure1 by her powerful influence1 those who will not hearken to ,wisdom's heavenly voice4 ,reader1 beware of all this4 ,see that your worship stands inseparably connected with the work of the cross4 ,see that ,christ is the ground1 ,christ the material1 and the ,holy ,ghost the power of your worship4 ,take care that your outward act of worship does not stretch itself beyond the inward power4 ,it demands much watchfulness to keep clear of this evil4 ,its incipient workings are most difficult to be detected and counteracted4 ,we may commence a hymn in the true spirit of worship1 and1 through lack of spiritual power1 we may1 ere we reach the close1 fall into the evil which answers to the ceremonial act of eating the flesh of the peace-offering on the third day4 ,our only security is in keeping close to ,jesus4 ,if we lift up our hearts in thanksgiving for some special mercy1 let us do so in the power of the name and sacrifice of ,christ4 ,if our souls go forth in voluntary worship1 let it be in the energy of the ,holy ,ghost4 ,in this way shall our worship exhibit that freshness1 that fragrance1 that depth of tone1 that moral elevation1 which must result from having the ,father as the object1 the ,son as the ground1 and the ,holy ,ghost as the power of our worship4#aj #aj ,the statement in the text affords no warrant for the idea that our ,lord ,jesus ,christ is not1 equally with the ,father1 the object of worship4 ,we utterly abhor and reject such a blasphemy4 ,let the reader turn to ,john v4 #bc--,that all men should honor the ,son1 even as they honor the ,father4 ,he that honoreth not the ,son honoreth not the ,father which hath sent ,him4 ,how can any one1 in the face of such a passage as this1 attempt to teach that it is wrong to present worship to the ,lord ,jesus8 ,woe be to the man who so teaches6 ,he is plainly at issue with ,god4 ,again1 look at ,rev4 v4 #ab--,worthy is the ,lamb that was slain to receive power1 and riches1 and wisdom1 and strength1 and honor1 and glory1 and blessing4 ,what mean these words if our ,lord ,jesus ,christ is not to be addressed in prayer or worship8 ,was the martyr1 ,stephen1 wrong when he said1 ,lord ,jesus1 receive my spirit8 ,was ,paul mistaken when he besought the ,lord to remove the thorn8 ,but it is needless to multiply passages3 the teaching of the inspired volume1 from cover to cover1 establishes1 beyond all question1 the rightness of presenting prayer and worship to our ,lord ,jesus ,christ2 and therefore all who teach otherwise are in direct opposition to the ,word of ,god4 ,thus may it be1 ,o ,lord1 with all ,thy worshiping people1 until we find ourselves--body1 soul1 and spirit--in the security of ,thine own eternal presence1 beyond the reach of all the unhallowed influences of false worship and corrupt religion1 and also beyond the reach of the various hindrances which arise from these bodies of sin and death which we carry about with us6 99 99 99 99 99 ,,note4--,it is interesting to observe that although the peace-offering itself stands third in order1 yet the law thereof is given us last of all4 ,this circumstance is not without its import4 ,there is none of the offerings in which the communion of the worshiper is so fully unfolded as in the peace-offering4 ,in the burnt-offering1 it is ,christ offering ,himself to ,god4 ,in the meat-offering1 we have ,christ's perfect humanity4 ,then1 passing on to the sin-offering1 we learn that sin1 in its root1 is fully met4 ,in the trespass-offering1 there is a full answer to the actual sins1 in the life4 ,but in none is the doctrine of the communion of the worshiper unfolded4 ,this latter belongs to the peace-offering2 and hence1 ,i believe1 the position which the law of that offering occupies4 ,it comes in at the close of all1 thereby teaching us that1 when it becomes a question of the soul's feeding upon ,christ1 it must be a full ,christ1--looked at in every possible phase of ,his life1 ,his character1 ,his ,person1 ,his work1 ,his offices2 and1 furthermore1 that1 when we shall have done forever with sin and sins1 we shall delight in ,christ1 and feed upon ,him1 throughout the everlasting ages4 ,it would1 ,i believe1 be a serious defect in our study of the offerings were we to pass over a circumstance so worthy of notice as the above4 ,if the law of the peace-offering were given in the order in which the offering itself occurs1 it would come in immediately after the law of the meat-offering2 but instead of that1 the law of the sin-offering and the law of the trespass-offering are given1 and then the law of the peace-offering closes the entire4 ,,chapter ,,iv4-,v4 #ac ,having considered the sweet savor offerings1 we now approach the sacrifices for sin4 ,these were divided into two classes1 namely1 sin-offerings and trespass-offerings4 ,of the former1 there were three grades2 first1 the offering for the priest that is anointed1 and for the whole congregation4 ,these two were the same in their rites and ceremonies4 7,compare ver4 #c-ab with ver4 #ac-ba47 ,it was the same in result1 whether it were the representative of the assembly or the assembly itself that sinned4 ,in either case there were three things involved1--,god's dwelling-place in the assembly1 the worship of the assembly1 and individual conscience4 ,now1 inasmuch as all three depended upon the blood1 we find1 in the first grade of sin-offering1 there were three things done with the blood4 ,it was sprinkled seven times before the ,lord1 before the vail of the sanctuary4 ,this secured ,jehovah's relationship with the people1 and ,his dwelling in their midst4 ,again1 we read1 ,the priest shall put some of the blood upon the horns of the altar of sweet incense before the ,lord1 which is in the tabernacle of the congregation4 ,this secured the worship of the assembly4 ,by putting the blood upon the golden altar1 the true basis of worship was preserved2 so that the flame of the incense and the fragrance thereof might continually ascend4 ,finally1 ,he shall pour all the blood of the bullock at the bottom of the altar of the burnt-offering1 which is at the door of the tabernacle of the congregation4 ,here1 we have the claims of individual conscience fully answered2 for the brazen altar was the place of individual approach1--it was the place where ,god met the sinner4 ,in the two remaining grades--for a ruler or one of the common people1 it was merely a question of individual conscience1 and therefore there was only one thing done with the blood1--it was all poured at the bottom of the altar of burnt-offering4 7,comp4 ver4 #g with ver4 #be1 #cj47 ,there is divine precision in all this1 which demands the close attention of my reader1 if only he desires to enter into the marvelous detail of this type4#aa #aa ,there is this difference between the offering for a ruler and for one of the common people3 in the former1 it was a male without blemish2 in the latter1 a female without blemish4 ,the sin of a ruler would necessarily exert a wider influence than that of a common person1 and therefore a more powerful application of the value of the blood was needed4 ,in chapter v4 #ac1 we find cases demanding a still lower application of the sin-offering--cases of swearing1 and of touching any uncleanness1 in which the tenth part of an ephah of fine flour was admitted as a sin-offering4 7,see chap4 v4 #aa-ac47 ,what a contrast between the view of atonement presented by a ruler's bullock and a poor man's handful of flour6 ,and yet1 in the latter1 just as truly as in the former1 we read1 ,it shall be forgiven him4 ,the reader will observe that chapter v4 #a-ac forms a part of chapter iv4 ,both are comprehended under one head1 and present the doctrine of the sin-offering in all its applications1 from the bullock to the handful of flour4 ,each class of offering is introduced by the words1 ,and the ,lord spake unto ,moses4 ,thus1 for example1 the sweet savor offerings 7chap4 i4-iii47 are introduced by the words1 ,the ,lord called unto ,moses4 ,these words are not repeated until chapter iv4 #a1 where they introduce the sin-offering4 ,they occur again at chapter v4 #ad1 where they introduce the trespass-offering for wrongs done in the holy things of the ,lord2 and again at chapter vi4 #a1 where they introduce the trespass-offering for wrongs done to one's neighbor4 ,this classification is beautifully simple1 and will help the reader to understand the different classes of offering4 ,as to the different grades in each class1 whether a bullock1 a ram1 a female1 a bird1 or a handful of flour1 they would seem to be so many varied applications of the same grand truth4 ,the effect of individual sin could not extend beyond individual conscience4 ,the sin of a ruler1 or of one of the common people1 could not1 in its influence1 reach the altar of incense--the place of priestly worship2 neither could it reach to the vail of the sanctuary--the sacred boundary of ,god's dwelling-place in the midst of ,his people4 ,it is well to ponder this4 ,we must never raise a question of personal sin or failure in the place of priestly worship or in the assembly2 it must be settled in the place of personal approach4 ,many err as to this4 ,they come into the assembly1 or into the ostensible place of priestly worship1 with their conscience defiled1 and thus drag down the whole assembly and mar its worship4 ,this should be closely looked into1 and carefully guarded against4 ,we need to walk more watchfully1 in order that our conscience may ever be in the light4 ,and when we fail1 7as1 alas6 we do in many things17 let us have to do with ,god in secret about our failure1 in order that true worship and the true position of the assembly may always be kept with fullness and clearness before the soul4 ,having said thus much as to the three grades of sin-offering1 we shall proceed to examine1 in detail1 the principles unfolded in the first of these4 ,in so doing1 we shall be able to form1 in some measure1 a just conception of the principles of all4 ,before1 however1 entering upon the direct comparison already proposed1 ,i would call my reader's attention to a very prominent point set forth in the second verse of this fourth chapter2 it is contained in the expression1 ,if a soul shall sin through ignorance4 ,this presents a truth of the deepest blessedness1 in connection with the atonement of the ,lord ,jesus ,christ4 ,in contemplating that atonement1 we see infinitely more than the mere satisfaction of the claims of conscience1 even though that conscience had reached the highest point of refined sensibility4 ,it is our privilege to see therein that which has fully satisfied all the claims of divine holiness1 divine justice1 and divine majesty4 ,the holiness of ,god's dwelling-place1 and the ground of ,his association with ,his people1 could never be regulated by the standard of man's conscience1 no matter how high the standard might be4 ,there are many things which man's conscience would pass over--many things which might escape man's cognizance--many things which his heart might deem all right1 which ,god could not tolerate2 and which1 as a consequence1 would interfere with man's approach to1 his worship of1 and his relationship with ,god4 ,wherefore1 if the atonement of ,christ merely made provision for such sins as come within the compass of man's apprehension1 we should find ourselves very far short of the true ground of peace4 ,we need to understand that sin has been atoned for1 according to ,god's measurement thereof--that the claims of ,his throne have been perfectly answered--that sin1 as seen in the light of ,his inflexible holiness1 has been divinely judged4 ,this is what gives settled peace to the soul4 ,a full atonement has been made for the believer's sins of ignorance1 as well as for his known sins4 ,the sacrifice of ,christ lays the foundation of his relationship and fellowship with ,god1 according to the divine estimate of the claims thereof4 ,a clear sense of this is of unspeakable value4 ,unless this feature of the atonement be laid hold of1 there cannot be settled peace2 nor will there be any just moral sense of the extent and fullness of the work of ,christ1 or of the true nature of the relationship founded thereon4 ,god knew what was needed in order that man might be in ,his presence without a single misgiving1 and ,he has made ample provision for it in the cross4 ,fellowship between ,god and man were utterly impossible if sin had not been disposed of according to ,god's thoughts about it2 for1 albeit man's conscience were satisfied1 the question would ever be suggesting itself1 ,has ,god been satisfied8 ,if this question could not be answered in the affirmative1 fellowship could never subsist4#ab ,the thought would be continually intruding itself upon the heart1 that things were manifesting themselves in the details of life which divine holiness could not tolerate4 ,true1 we might be doing such things through ignorance1 but this could not alter the matter before ,god1 inasmuch as all is known to ,him4 ,hence1 there would be continual apprehension1 doubt1 and misgiving4 ,all these things are divinely met by the fact that sin has been atoned for1 not according to our ignorance1 but according to ,god's knowledge4 ,the assurance of this gives great rest to the heart and conscience4 ,all ,god's claims have been answered by ,his own work4 ,he ,himself has made the provision2 and therefore the more refined the believer's conscience becomes1 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 presence1 the fuller1 clearer1 deeper1 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 conscience1 but also met1 in absolute perfection1 all the requirements of divine holiness4 #ab ,i would desire it to be particularly remembered that the point before us in the text is simply atonement4 ,the ,christian reader is fully aware1 ,i doubt not1 that the possession of the divine nature is essential to fellowship with ,god4 ,i not only need a title to approach ,god1 but a nature to enjoy ,him4 ,the soul that believes in the name of the only begotten ,son of ,god has both the one and the other4 7,see ,john i4 #ab1 #ac2 iii4 #cf2 v4 #bd2 xx4 #ca2 #a ,john v4 #aa-ac47 ,nothing can more forcibly express man's incompetency to deal with sin than the fact of there being such a thing as a sin of ignorance4 ,how could he deal with that which he knows not8 ,how could he dispose of that which has never even come within the range of his conscience8 ,impossible4 ,man's ignorance of sin proves his total inability to put it away4 ,if he does not know of it1 what can he do about it8 ,nothing4 ,he is as powerless as he is ignorant4 ,nor is this all4 ,the fact of a sin of ignorance demonstrates most clearly the uncertainty which must attend upon every settlement of the question of sin1 in which no higher claims have been responded to than those put forth by the most refined human conscience4 ,there can never be settled peace upon this ground4 ,there will always be the painful apprehension that there is something wrong underneath4 ,if the heart be not led into settled repose by the ,scripture testimony that the inflexible claims of divine ,justice have been answered1 there must1 of necessity1 be a sensation of uneasiness1 and every such sensation presents a barrier to our worship1 our communion1 and our testimony4 ,if ,i am uneasy in reference to the settlement of the question of sin1 ,i cannot worship1 ,i cannot enjoy communion either with ,god or ,his people1 nor can ,i be an intelligent or effective witness for ,christ4 ,the heart must be at rest before ,god as to the perfect remission of sin ere we can worship ,him in spirit and in truth4 ,if there be guilt on the conscience1 there must be terror in the heart2 and1 assuredly1 a heart filled with terror cannot be a happy or a worshiping heart4 ,it is only from a heart filled with that sweet and sacred repose which the blood of ,christ imparts1 that true and acceptable worship can ascend to the ,father4 ,the same principle holds good with respect to our fellowship with the people of ,god and our service and testimony amongst men1--all must rest upon the foundation of settled peace1 and this peace rests upon the foundation of a perfectly purged conscience1 and this purged conscience rests upon the foundation of the perfect remission of all our sins1 whether they be sins of knowledge or sins of ignorance4 ,we shall now proceed to compare the sin-offering with the burnt-offering1 in doing which we shall find two very different aspects of ,christ4 ,but although the aspects are different1 it is one and the same ,christ2 and hence the sacrifice in each case was without blemish4 ,this is easily understood4 ,it matters not in what aspect we contemplate the ,lord ,jesus ,christ1 ,he must ever be seen as the same pure1 spotless1 holy1 perfect ,one4 ,true1 ,he did1 in ,his abounding grace1 stoop to be the ,sin-bearer of ,his people2 but it was a perfect1 spotless ,christ who did so2 and it would be nothing short of diabolical wickedness to take occasion from the depth of ,his humiliation to tarnish the personal glory of the humbled ,one4 ,the intrinsic excellence1 the unsullied purity1 and the divine glory of our blessed ,lord appear in the sin-offering as fully as in the burnt-offering4 ,it matters not in what relationship ,he stands1 what office ,he fills1 what work ,he performs1 what position ,he occupies1 ,his personal glories shine out in all their divine effulgence4 ,this truth of one and the same ,christ1 whether in the burnt-offering or in the sin-offering1 is seen not only in the fact that in each case the offering was without blemish1 but also in the law of the sin-offering1 where we read1 ,this is the law of the sin-offering3 ,in the place where the burnt-offering is killed shall the sin-offering be killed before the ,lord3 it is most holy4 7,lev4 vi4 #be47 ,both types point to one and the same great ,antitype1 though they present ,him in such contrasted aspects of ,his work4 ,in the burnt-offering1 ,christ is seen meeting the divine affections2 in the sin-offering1 ,he is seen meeting the depths of human need4 ,that presents ,him to us as the ,accomplisher of the will of ,god2 this1 as the ,bearer of the sin of man4 ,in the former1 we are taught the preciousness of the ,sacrifice2 in the latter1 the hatefulness of sin4 ,thus much as to the two offerings1 in the main4 ,the most minute examination of the details will only tend to establish the mind in the truth of this general statement4 ,in the first place1 when considering the burnt-offering1 we observed that it was a voluntary offering4--,he shall offer it of his own voluntary will4#ac ,now1 the word voluntary does not occur in the sin-offering4 ,this is precisely what we might expect4 ,it is in full keeping with the specific object of the ,holy ,ghost1 in the burnt-offering1 to set it forth as a free-will offering4 ,it was ,christ's meat and drink to do the will of ,god1 whatever that will might be4 ,he never thought of inquiring what ingredients were in the cup which the ,father was putting into ,his hand4 ,it was quite sufficient for ,him that the ,father had mingled it4 ,thus it was with the ,lord ,jesus as foreshadowed by the burnt-offering4 ,but in the sin-offering1 we have quite a different line of truth unfolded4 ,this type introduces ,christ to our thoughts1 not as the voluntary ,accomplisher of the will of ,god1 but as the ,bearer of that terrible thing called sin1 and the ,endurer of all its appalling consequences1 of which the most appalling to ,him was the hiding of ,god's countenance4 ,hence1 the word voluntary would not harmonize with the object of the ,spirit in the sin-offering4 ,it would be as completely out of place in that type as it is divinely in place in the burnt-offering4 ,its presence and its absence are alike divine2 and both alike exhibit the perfect1 the divine precision of the types of ,leviticus4 #ac ,some may find difficulty in the fact that the word voluntary has reference to the worshiper and not to the sacrifice2 but this can in no wise affect the doctrine put forward in the text1 which is founded upon the fact that a special word used in the burnt-offering is omitted in the sin-offering4 ,the contrast holds good whether we think of the offerer or the offering4 ,now1 the point of contrast which we have been considering1 explains1 or rather harmonizes1 two expressions used by our ,lord4 ,he says1 on one occasion1 ,the cup which ,my ,father hath given ,me1 shall ,i not drink it8 ,and again1 ,father1 if it be possible1 let this cup pass from ,me4 ,the former of these expressions was the full carrying out of the words with which ,he entered upon ,his course1 namely1 ,lo1 ,i come to do ,thy will1 ,o ,god2 and1 moreover1 it is the utterance of ,christ as the ,burnt-offering4 ,the latter1 on the other hand1 is the utterance of ,christ when contemplating the place which ,he was about to occupy as the ,sin-offering4 ,what that place was1 and what was involved to ,him in taking it1 we shall see as we proceed2 but it is interesting and instructive to find the entire doctrine of the two offerings involved1 as it were1 in the fact that a single word introduced in the one is omitted in the other4 ,if in the burnt-offering we find the perfect readiness of heart with which ,christ offered ,himself for the accomplishment of the will of ,god1 then in the sin-offering we find how perfectly ,he entered into all the consequences of man's sin1 and how ,he traveled into the most remote distance of man's position as regards ,god4 ,he delighted to do the will of ,god2 ,he shrank from losing1 for a moment1 the light of ,his blessed countenance4 ,no one offering could have foreshadowed ,him in both these phases4 ,we needed a type to present ,him to us as ,one delighting to do the will of ,god1 and we needed a type to present ,him to us as ,one whose holy nature shrank from the consequences of imputed sin4 ,blessed be ,god1 we have both4 ,the burnt-offering furnishes the one2 the sin-offering1 the other4 ,wherefore1 the more fully we enter into the devotion of ,christ's heart to ,god1 the more fully we shall apprehend ,his abhorrence of sin2 and vice versa4 ,each throws the other into relief2 and the use of the word voluntary in the one and not in the other1 fixes the leading import of each4 ,but it may be said1 ,was it not the will of ,god that ,christ should offer ,himself as an atonement for sin8 and if so1 how could there be aught of shrinking from the accomplishment of that will8 ,assuredly1 it was the determinate counsel of ,god that ,christ should suffer1 and1 moreover1 it was ,christ's joy to do the will of ,god2 but how are we to understand the expression1 ,if it be possible1 let this cup pass from ,me8 ,is it not the utterance of ,christ8 ,and is there no express type of the ,utterer thereof8 ,unquestionably4 ,there would be a serious blank among the types of the ,mosaic economy were there not one to reflect the ,lord ,jesus in the exact attitude in which the above expression presents ,him4 ,but the burnt-offering does not thus reflect ,him4 ,there is not a single circumstance connected with that offering which would correspond with such language4 ,the sin-offering alone furnishes the fitting type of the ,lord ,jesus as the ,one who poured forth those accents of intense agony2 for in it alone do we find the circumstances which evoked such accents from the depths of ,his spotless soul4 ,the awful shadow of the cross1 with its shame1 its curse1 and its exclusion from the light of ,god's countenance1 was passing across ,his spirit1 and ,he could not even contemplate it without an ,if it be possible1 let this cup pass from ,me4 ,but no sooner had ,he uttered these words than ,his profound subjection manifests itself in ,thy will be done4 ,what a bitter cup it must have been to elicit from a perfectly subject heart the words1 ,let it pass from ,me6 ,what perfect subjection there must have been1 when1 in the presence of so bitter a cup1 the heart could breath forth1 ,thy will be done6 ,we shall now consider the typical act of laying on of hands4 ,this act was common both to the burnt-offering and the sin-offering2 but in the case of the former1 it identified the offerer with an unblemished offering2 in the case of the latter1 it involved the transfer of the sin of the offerer to the head of the offering4 ,thus it was in the type2 and when we look at the ,antitype1 we learn a truth of the most comforting and edifying nature--a truth which1 were it more clearly understood and fully experienced1 would impart a far more settled peace than is ordinarily possessed4 ,what1 then1 is the doctrine set forth in the laying on of hands8 ,it is this3 ,christ was made sin for us1 that we might be made the righteousness of ,god in ,him4 7#b ,cor4 v47 ,he took our position with all its consequences1 in order that we might get ,his position with all its consequences4 ,he was treated as sin upon the cross1 that we might be treated as righteousness in the presence of ,infinite ,holiness4 ,he was cast out of ,god's presence because ,he had sin on ,him by imputation1 that we might be received into ,god's house and into ,his bosom because we have a perfect righteousness by imputation4 ,he had to endure the hiding of ,god's countenance1 that we might bask in the light of that countenance4 ,he had to pass through three hours' darkness1 that we might walk in everlasting light4 ,he was forsaken of ,god for a time1 that we might enjoy ,his presence forever4 ,all that was due to us as ruined sinners was laid upon ,him1 in order that all that was due to ,him as the ,accomplisher of redemption might be ours4 ,there was every thing against ,him when ,he hung upon the cursed tree1 in order that there might be nothing against us4 ,he was identified with us in the reality of death and judgment1 in order that we might be identified with ,him in the reality of life and righteousness4 ,he drank the cup of wrath--the cup of trembling1 that we might drink the cup of salvation--the cup of infinite favor4 ,he was treated according to our deserts1 that we might be treated according to ,his4 ,such is the wondrous truth illustrated by the ceremonial act of imposition of hands4 ,when the worshiper had laid his hand upon the head of the burnt-offering1 it ceased to be a question as to what he was or what ,he deserved1 and became entirely a question of what the offering was in the judgment of ,jehovah4 ,if the offering was without blemish1 so was the offerer2 if the offering was accepted1 so was the offerer4 ,they were perfectly identified4 ,the act of laying on of hands constituted them one in ,god's view4 ,he looked at the offerer through the medium of the offering4 ,thus it was in the case of the burnt-offering4 ,but in the sin-offering1 when the offerer had laid his hand upon the head of the offering1 it became a question of what the offerer was1 and what he deserved2 the offering was treated according to the deserts of the offerer4 ,they were perfectly identified4 ,the act of laying on of hands constituted them one in the judgment of ,god4 ,the sin of the offerer was dealt with in the sin-offering2 the person of the offerer was accepted in the burnt-offering4 ,this made a vast difference4 ,hence1 though the act of laying on of hands was common to both types1 and1 moreover1 though it was expressive1 in the case of each1 of identification1 yet were the consequences as different as possible4 ,the just treated as the unjust2 the unjust accepted in the just4--,christ hath once suffered for sins1 the just for the unjust1 that ,he might bring us to ,god4 ,this is the doctrine4 ,our sins brought ,christ to the cross1 but ,he brings us to ,god4 ,and if ,he brings us to ,god1 it is in ,his own acceptableness1 as risen from the dead1 having put away our sins1 according to the perfectness of ,his own work4 ,he bore away our sins far from the sanctuary of ,god1 in order that ,he might bring us nigh1 even into the holiest of all1 in full confidence of heart1 having the conscience purged by ,his precious blood from every stain of sin4 ,now1 the more minutely we compare all the details of the burnt-offering and the sin-offering1 the more clearly shall we apprehend the truth of what has been above stated in reference to the laying on of hands and the results thereof in each case4 ,in the first chapter of this volume1 we noticed the fact that the sons of ,aaron are introduced in the burnt-offering1 but not in the sin-offering4 ,as priests1 they were privileged to stand around the altar and behold the flame of an acceptable sacrifice ascending to the ,lord4 ,but in the sin-offering1 in its primary aspect1 it was a question of the solemn judgment of sin1 and not of priestly worship or admiration1 and therefore the sons of ,aaron do not appear4 ,it is as convicted sinners that we have to do with ,christ as the ,antitype of the sin-offering3 it is as worshiping priests1 clothed in garments of salvation1 that we contemplate ,christ as the ,antitype of the burnt-offering4 ,but1 further1 my reader may observe that the burnt-offering was flayed1 the sin-offering was not2 the burnt-offering was cut into his pieces1 the sin-offering was not2 the inwards and the legs of the burnt-offering were washed in water1 which act was entirely omitted in the sin-offering4 ,lastly1 the burnt-offering was burnt upon the altar1 the sin-offering was burnt without the camp4 ,these are weighty points of difference1 arising simply out of the distinctive character of the offerings4 ,we know there is nothing in the ,word of ,god without its own specific meaning2 and every intelligent and careful student of ,scripture will notice the above points of difference1 and when he notices them1 he will naturally seek to ascertain their real import4 ,ignorance of this import there may be1 but indifference to it there should not4 ,in any section of inspiration1 but especially one so rich as that which lies before us1 to pass over a single point would be to offer dishonor to the divine ,author1 and to deprive our own souls of much profit4 ,we should hang over the most minute details1 either to adore ,god's wisdom in them1 or to confess our own ignorance of them4 ,to pass them by1 in a spirit of indifference1 is to imply that the ,holy ,ghost has taken the trouble to write what we do not deem worthy of the desire to understand4 ,this is what no right-minded ,christian would presume to think4 ,if the ,spirit1 in writing upon the ordinance of the sin-offering1 has omitted the various rites above alluded to--rites which get a prominent place in the ordinance of the burnt-offering1 there must assuredly be some good reason for1 and some important meaning in1 ,his doing so4 ,these we should seek to apprehend1 and no doubt they arise out of the special design of the divine mind in each offering4 ,the sin-offering sets forth that aspect of ,christ's work in which ,he is seen taking judicially the place which belonged to us morally4 ,for this reason we could not look for that intense expression of what ,he was in all ,his secret springs of action1 as unfolded in the typical act of flaying4 ,neither could there be that enlarged exhibition of what he was1 not merely as a whole1 but in the most minute features of his character1 as seen in the act of cutting it into his pieces4 ,nor yet could there be that manifestation of what ,he was personally1 practically1 and intrinsically1 as set forth in the significant act of washing the inwards and legs in water4 ,all these things belonged to the burnt-offering phase of our blessed ,lord1 and to that alone1 because in it we see ,him offering ,himself to the eye1 to the heart1 and to the altar of ,jehovah1 without any question of imputed sin1 of wrath1 or of judgment4 ,in the sin-offering1 on the contrary1 instead of having1 as the great prominent idea1 what ,christ is1 we have what sin is1--instead of the preciousness of ,jesus1 we have the odiousness of sin4 ,in the burnt-offering1 inasmuch as it is ,christ ,himself offered to and accepted by ,god1 we have every thing done that could possibly make manifest what ,he was in every respect4 ,in the sin-offering1 because it is sin as judged by ,god1 the very reverse is the case4 ,all this is so plain as to need no effort of the mind to understand it4 ,it naturally flows out of the distinctive character of the type4 ,however1 although the leading object in the sin-offering is to shadow forth what ,christ became for us1 and not what ,he was in ,himself1 there is nevertheless one rite connected with this type which most fully expresses ,his personal acceptableness to ,jehovah4 ,this rite is laid down in the following words3 ,and he shall take off from it all the fat of the bullock for the sin-offering2 the fat that covereth the inwards1 and all the fat that is upon the inwards1 and the two kidneys1 and the fat that is upon them1 which is by the flanks1 and the caul above the liver1 with the kidneys1 it shall he take away1 as it was taken off from the bullock of the sacrifice of peace-offering2 and the priest shall burn them upon the altar of the burnt-offering4 7,chap4 iv4 #h-aj47 ,thus the intrinsic excellency of ,christ is not omitted even in the sin-offering4 ,the fat burnt upon the altar is the apt expression of the divine appreciation of the preciousness of ,christ's ,person1 no matter what place ,he might1 in perfect grace1 take on our behalf or in our stead4 ,he was made sin for us1 and the sin-offering is the divinely appointed shadow of ,him in this respect2 but inasmuch as it was the ,lord ,jesus ,christ--,god's ,elect1 ,his ,holy ,one--,his pure1 ,his spotless1 ,his eternal ,son that was made sin1 therefore the fat of the sin-offering was burnt upon the altar1 as a proper material for that fire which was the impressive exhibition of divine holiness4 ,but even in this very point we see what a contrast there is between the sin-offering and the burnt-offering4 ,in the case of the latter1 it was not merely the fat1 but the whole sacrifice that was burnt upon the altar1 because it was ,christ1 without any question of sin-bearing whatever4 ,in the case of the former1 there was nothing but the fat to be burnt upon the altar1 because it was a question of sin-bearing1 though ,christ was the ,sin-bearer4 ,the divine glories of ,christ's ,person shine out even from amid the darkest shades of that cursed tree to which ,he consented to be nailed as a curse for us4 ,the hatefulness of that with which1 in the exercise of divine love1 ,he connected ,his blessed ,person on the cross1 could not prevent the sweet odor of ,his preciousness from ascending to the throne of ,god4 ,thus have we unfolded to us the profound mystery of ,god's face hidden from that which ,christ became1 and ,god's heart refreshed by what ,christ was4 ,this imparts a peculiar charm to the sin-offering4 ,the bright beams of ,christ's ,personal glory shining out from amid the awful gloom of ,calvary--,his ,personal worth set forth in the very deepest depths of ,his humiliation--,god's delight in the ,one from whom ,he had1 in vindication of ,his inflexible justice and holiness1 to hide ,his face--all this is set forth in the fact that the fat of the sin-offering was burnt upon the altar4 ,having thus endeavored to point out1 in the first place1 what was done with the blood1 and1 in the second place1 what was done with the fat1 we have now to consider what was done with the flesh4 ,and the skin of the bullock1 and all his flesh1 444 even the whole bullock shall he carry forth without the camp unto a clean place1 where the ashes are poured out1 and burn him on the wood with fire3 where the ashes are poured out shall he be burnt4 7,ver4 #aa1 #ab47 ,in this act1 we have the main feature of the sin-offering--that which distinguished it both from the burnt-offering and the peace-offering4 ,its flesh was not burnt upon the altar as in the burnt-offering1 neither was it eaten by the priest or the worshiper as in the peace-offering2 it was wholly burnt without the camp4#ad ,no sin-offering1 whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place1 shall be eaten3 it shall be burnt in the fire4 7,lev4 vi4 #cj47 ,for the bodies of those beasts1 whose blood is brought into the sanctuary by the high-priest for sin1 are burned without the camp4 ,wherefore ,jesus also1 that ,he might sanctify the people with ,his own blood1 suffered without the gate4 7,heb4 xiii4 #aa1 #ab47 #ad ,the statement in the text refers only to the sin-offerings of which the blood was brought into the holy place4 ,there were sin-offerings of which ,aaron and his sons partook4 7,see ,lev4 vi4 #bf1 #bi2 ,numb4 xviii4 #i1 #aj47 ,now1 in comparing what was done with the blood with what was done with the flesh1 or body1 of the sacrifice1 two great branches of truth present themselves to our view1 namely1 worship and discipleship4 ,the blood brought into the sanctuary is the foundation of the former2 the body burnt outside the camp is the foundation of the latter4 ,before ever we can worship in peace of conscience and liberty of heart1 we must know1 on the authority of the ,word1 and by the power of the ,spirit1 that the entire question of sin has been forever settled by the blood of the divine ,sin-offering--that ,his blood has been sprinkled perfectly before the ,lord--that all ,god's claims1 and all our necessities as ruined and guilty sinners1 have been forever answered4 ,this gives perfect peace2 and1 in the enjoyment of this peace1 we worship ,god4 ,when an ,israelite of old had offered his sin-offering1 his conscience was set at rest1 in so far as the offering was capable of imparting rest4 ,true1 it was but a temporary rest1 being the fruit of a temporary sacrifice2 but1 clearly1 whatever kind of rest the offering was fitted to impart1 that the offerer might enjoy4 ,hence1 therefore1 our ,sacrifice being divine and eternal1 our rest is divine and eternal also4 ,as is the sacrifice1 such is the rest which is founded thereon4 ,a ,jew never had an eternally purged conscience1 simply because he had not an eternally efficacious sacrifice4 ,he might1 in a certain way1 have his conscience purged for a day1 a month1 or a year2 but he could not have it purged forever4 ,but ,christ being come a ,high-,priest of good things to come1 by a greater and more perfect tabernacle1 not made with hands1 that is to say1 not of this building2 neither by the blood of goats and calves1 but by ,his own blood ,he entered in once into the holy place1 having obtained eternal redemption4 ,for if the blood of bulls and of goats1 and the ashes of a heifer sprinkling the unclean1 sanctifieth to the purifying of the flesh2 how much more shall the blood of ,christ1 who through the eternal ,spirit offered ,himself without spot to ,god1 purge your conscience from dead works to serve the living ,god8 7,heb4 ix4 #aa-ad47 ,here1 we have the full1 explicit statement of the doctrine4 ,the blood of goats and calves procured a temporary redemption3 the blood of ,christ procures eternal redemption4 ,the former purified outwardly2 the latter1 inwardly4 ,that purged the flesh for a time2 this1 the conscience forever4 ,the whole question hinges1 not upon the character or condition of the offerer1 but upon the value of the offering4 ,the question is not1 by any means1 whether a ,christian is a better man than a ,jew1 but whether the blood of ,christ is better than the blood of a bullock4 ,assuredly1 it is better4 ,how much better8 ,infinitely better4 ,the ,son of ,god imparts all the dignity of ,his own divine ,person to the sacrifice which ,he offered2 and if the blood of a bullock purified the flesh for a year1 how much more shall the blood of the ,son of ,god purge the conscience forever8--if that took away some sin1 how much more shall this take away all8 ,now1 why was the mind of a ,jew set at rest1 for the time being1 when he had offered his sin-offering8 ,how did he know that the special sin for which he had brought his sacrifice was forgiven8 ,because ,god had said1 ,it shall be forgiven him4 ,his peace of heart1 in reference to that particular sin1 rested upon the testimony of the ,god of ,israel and the blood of the victim4 ,so now1 the peace of the believer1 in reference to ,,all ,,sin1 rests upon the authority of ,god's word and the precious blood of ,christ4 ,if a ,jew had sinned1 and neglected to bring his sin-offering1 he should have been cut off from among his people2 but when he took his place as a sinner--when he laid his hand upon the head of a sin-offering1 then the offering was cut off instead of him1 and he was free1 so far4 ,the offering was treated as the offerer deserved2 and hence1 for him not to know that his sin was forgiven him1 would have been to make ,god a liar1 and to treat the blood of the divinely appointed sin-offering as nothing4 ,and if this were true in reference to one who had only the blood of a goat to rest upon1 how much more powerfully does it apply to one who has the precious blood of ,christ to rest upon8 ,the believer sees in ,christ ,one who has been judged for all his sin--,one who1 when ,he hung upon the cross1 sustained the entire burden of his sin--,one who1 having made ,himself responsible for that sin1 could not be where ,he now is if the whole question of sin had not been settled according to all the claims of ,infinite ,justice4 ,so absolutely did ,christ take the believer's place on the cross--so entirely was he identified with ,him--so completely was all the believer's sin imputed to ,him1 there and then1 that all question of the believer's liability--all thought of his guilt--all idea of his exposure to judgment and wrath1 is eternally set aside4#ae ,it was all settled on the cursed tree1 between ,divine ,justice and the spotless ,victim4 ,and now the believer is as absolutely identified with ,christ on the throne1 as ,christ was identified with him on the cross4 ,justice has no charge to bring against the believer1 because it has no charge to bring against ,christ4 ,thus it stands forever4 ,if a charge could be preferred against the believer1 it would be calling in question the reality of ,christ's identification with him on the cross1 and the perfectness of ,christ's work on his behalf4 ,if1 when the worshiper of old was on his way back1 after having offered his sin-offering1 any one had charged him with that special sin for which his sacrifice had bled1 what would have been his reply8 ,just this3 ,the sin has been rolled away by the blood of the victim1 and ,jehovah has pronounced the words1 ,it shall be forgiven him4 ,the victim had died instead of him1 and he lived instead of the victim4 #ae ,we have a singularly beautiful example of the divine accuracy of ,scripture in #b ,cor4 v4 #ba4--;,he hath made ,him to be sin for us1 that we might become the righteousness of ,god in ,him4 ,the ,english reader might suppose tha the word which is rendered made is the same in each clause of the passage4 ,this is not the case4 ,such was the type4 ,and as to the ,antitype1 when the eye of faith rests on ,christ as the ,sin-offering1 it beholds ,him as ,one who having assumed a perfect human life1 gave up that life on the cross1 because sin was there and then attached to it by imputation4 ,but it beholds ,him also as ,one who having in ,himself the power of divine and eternal life1 rose from the tomb therein1 and who now imparts this ,his risen1 ,his divine1 ,his eternal life to all who believe in ,his name4 ,the sin is gone1 because the life to which it was attached is gone4 ,and now1 instead of the life to which sin was attached1 all true believers possess the life to which righteousness attaches4 ,the question of sin can never once be raised1 in reference to the risen and victorious life of ,christ2 but this is the life which believers possess4 ,there is no other life4 ,all beside is death1 because all beside is under the power of sin4 ,he that hath the ,son hath life1 and he that hath life hath righteousness also4 ,the two things are inseparable1 because ,christ is both the one and the other4 ,if the judgment and death of ,christ upon the cross were realities1 then the life and righteousness of the believer are realities2 if imputed sin was a reality to ,christ1 imputed righteousness is a reality to the believer4 ,the one is as real as the other2 for if not1 ,christ would have died in vain4 ,the true and irrefragable ground of peace is this1--that the claims of ,god's nature have been perfectly met as to sin4 ,the death of ,jesus has satisfied them all--satisfied them forever4 ,what is it that proves this to the satisfaction of the awakened conscience8 ,the great fact of resurrection4 ,a risen ,christ declares the full deliverance of the believer--his perfect discharge from every possible demand4--,he was delivered for our offenses1 and raised again for our justification4 7,rom4 iv4 #be47 ,for a ,christian not to know that his sin is gone1 and gone forever1 is to cast a slight upon the blood of his divine ,sin-offering2 it is to deny that there has been the perfect presentation--the sevenfold sprinkling of the blood before the ,lord4 ,and now1 ere turning from this fundamental point which has been occupying us1 ,i would desire to make an earnest and a most solemn appeal to my reader's heart and conscience4 ,let me ask you1 dear friend1 have you been led to repose on this holy and happy foundation8 ,do you know that the question of your sin has been forever disposed of8 ,have you laid your hand1 by faith1 on the head of the ,sin-offering8 ,have you seen the atoning blood of ,jesus rolling away all your guilt1 and carrying it into the mighty waters of ,god's forgetfulness8 ,has ,divine ,justice any thing against you8 ,are you free from the unutterable horrors of a guilty conscience8 ,do not1 ,i pray you1 rest satisfied until you can give a joyous answer to these inquiries4 ,be assured of it1 it is the happy privilege of the feeblest babe in ,christ to rejoice in a full and everlasting remission of sins1 on the ground of a finished atonement2 and hence1 for any to teach otherwise1 is to lower the sacrifice of ,christ to the level of goats and calves4 ,if we cannot know that our sins are forgiven1 then where are the glad tidings of the gospel8 ,is a ,christian in no wise better off1 in the matter of a sin-offering1 than a ,jew8 ,the latter was privileged to know that his matters were set straight for a year1 by the blood of an annual sacrifice4 ,can the former not have any certainty at all8 ,unquestionably4 ,well1 then1 if there is any certainty1 it must be eternal1 inasmuch as it rests on an eternal sacrifice4 ,this1 and this alone1 is the basis of worship4 ,the full assurance of sin put away ministers1 not to a spirit of self-confidence1 but to a spirit of praise1 thankfulness1 and worship4 ,it produces1 not a spirit of self-complacency1 but of ,christ-complacency1 which1 blessed be ,god1 is the spirit which shall characterize the redeemed throughout eternity4 ,it does not lead one to think little of sin1 but to think much of the grace which has perfectly pardoned it1 and of the blood which has perfectly canceled it4 ,it is impossible that any one can gaze on the cross--can see the place which ,christ took--can meditate upon the sufferings which ,he endured--can ponder on those three terrible hours of darkness1 and at the same time think lightly of sin4 ,when all these things are entered into1 in the power of the ,holy ,ghost1 there are two results which must follow1 namely1 an abhorrence of sin in all its forms1 and a genuine love to ,christ1 ,his people1 and ,his cause4 ,let us now consider what was done with the flesh1 or body1 of the sacrifice1 in which1 as has been stated1 we have the true ground of discipleship4 ,the whole bullock shall he carry forth1 without the camp1 unto a clean place1 where the ashes are poured out1 and burn him on the wood with fire4 7,chap4 iv4 #ab47 ,this act is to be viewed in a double way2 first1 as expressing the place which the ,lord ,jesus took for us as bearing sin2 secondly1 as expressing the place into which ,he was cast by a world which had rejected ,him4 ,it is to this latter point that ,i would here call my reader's attention4 ,the use which the apostle1 in ,heb4 xiii1 makes of ,christ's having suffered without the gate1 is deeply practical4--,let us go forth therefore unto ,him without the camp1 bearing ,his reproach4 ,if the sufferings of ,christ have secured us an entrance into heaven1 the place where ,he suffered expresses our rejection from earth4 ,his death has procured us a city on high2 the place where ,he died divests us of a city below4#af ,he suffered without the gate1 and1 in so doing1 ,he set aside ,jerusalem as the present centre of divine operation4 ,there is no such thing now as a consecrated spot on the earth4 ,christ has taken ,his place1 as a suffering ,one1 outside the range of this world's religion1 its politics1 and all that pertains to it4 ,the world hated ,him and cast ,him out4 ,wherefore1 the word is1 ,go forth4 ,this is the motto as regards every thing that men would set up here in the form of a camp1 no matter what that camp may be4 ,if men set up a holy city1 you must look for a rejected ,christ without the gate4 ,if men set up a religious camp1 call it by what name you please1 you must go forth out of it1 in order to find a rejected ,christ4 ,it is not that blind superstition will not grope amid the ruins of ,jerusalem in search of relics of ,christ4 ,it assuredly will do so1 and has done so4 ,it will affect to find out and do honor to the site of ,his cross and to ,his sepulchre4 ,nature's covetousness1 too1 taking advantage of nature's superstition1 has carried on for ages a lucrative traffic1 under the crafty plea of doing honor to the so-called sacred localities of antiquity4 ,but a single ray of light from ,revelation's heavenly lamp is sufficient to enable us to say that you must go forth of all these things1 in order to find and enjoy communion with a rejected ,christ4 #af ,the epistle to the ,ephesians furnishes the most elevated view of the ,church's place above1 and gives it to us1 not merely as to the title1 but also as to the mode4 ,the title is assuredly the blood2 but the mode is thus stated3 ,but ,god1 who is rich in mercy1 for ,his great love wherewith ,he loved us1 even when we were dead in sins1 hath quickened us together with ,christ1 7by grace ye are saved27 and hath raised us up together1 and made us sit together in heavenly places in ,christ ,jesus4 7,eph4 ii4 #d-f47 ,however1 my reader will need to remember that there is far more involved in the soul-stirring call to go forth than a mere escape from the gross absurdities of an ignorant superstition1 or the designs of a crafty covetousness4 ,there are many who can powerfully and eloquently expose all such things1 who are very far indeed from any thought of responding to the apostolic summons4 ,when men set up a camp1 and rally round a standard on which is emblazoned some important dogma of truth1 or some valuable institution--when they can appeal to an orthodox creed--an advanced and enlightened scheme of doctrine--a splendid ritual1 capable of satisfying the most ardent aspirations of man's devotional nature--when any or all of these things exist1 it demands much spiritual intelligence to discern the real force and proper application of the words1 ,let us go forth1 and much spiritual energy and decision to act upon them4 ,they should1 however1 be discerned and acted upon1 for it is perfectly certain that the atmosphere of a camp1 let its ground or standard be what it may1 is destructive of personal communion with a rejected ,christ2 and no so-called religious advantage can ever make up for the loss of that communion4 ,it is the tendency of our hearts to drop into cold stereotyped forms4 ,this has ever been the case in the professing church4 ,these forms may have originated in real power2 they may have resulted from positive visitations of the ,spirit of ,god4 ,the temptation is to stereotype the form when the spirit and power have all departed4 ,this is1 in principle1 to set up a camp4 ,the ,jewish system could boast a divine origin4 ,a ,jew could triumphantly point to the temple1 with its splendid system of worship1 its priesthood1 its sacrifices1 its entire furniture1 and show that it had all been handed down from the ,god of ,israel4 ,he could give chapter and verse1 as we say1 for every thing connected with the system to which he was attached4 ,where is the system1 ancient1 medieval1 or modern1 that could put forth such lofty and powerful pretensions1 or come down upon the heart with such an overwhelming weight of authority8 ,and yet1 the command was to ,,go ,,forth4 ,this is a deeply solemn matter4 ,it concerns us all1 because we are all prone to slip away from communion with a living ,christ and sink into dead routine4 ,hence the practical power of the words1 ,go forth therefore unto ,him4 ,it is not1 ,go forth from one system to another--from one set of opinions to another--from one company of people to another4 ,no2 but1 ,go forth from every thing that merits the appellation of a camp1 to ,him who suffered without the gate4 ,the ,lord ,jesus is as thoroughly outside the gate now as ,he was when ,he suffered there eighteen centuries ago4 ,what was it that put ,him outside8 ,the religious world of that day2 and the religious world of that day is1 in spirit and principle1 the religious world of the present moment4 ,the world is the world still4 ,there is nothing new under the sun4 ,christ and the world are not one4 ,the world has covered itself with the cloak of ,christianity2 but it is only in order that its hatred to ,christ may work itself up into more deadly forms underneath4 ,let us not deceive ourselves4 ,if we will walk with a rejected ,christ1 we must be a rejected people4 ,if our ,master suffered without the gate1 we cannot expect to reign within the gate4 ,if we walk in ,his footsteps1 whither will they lead us8 ,surely1 not to the high places of this ,godless1 ,christless world4 ,his path1 uncheered by earthly smiles1 ,led only to the cross4 ,he is a despised ,christ--a rejected ,christ--a ,christ outside the camp4 ,oh1 then1 dear ,christian reader1 let us go forth to ,him1 bearing ,his reproach4 ,let us not bask in the sunshine of this world's favor1 seeing it crucified1 and still hates with an unmitigated hatred1 the beloved ,one to whom we owe our present and eternal all1 and who loves us with a love which many waters cannot quench4 ,let us not1 directly or indirectly1 accredit that thing which calls itself by ,his sacred name1 but1 in reality1 hates ,his ,person1 hates ,his ways1 hates ,his truth1 hates the bare mention of ,his advent4 ,let us be faithful to an absent ,lord4 ,let us live for ,him who died for us4 ,while our consciences repose in ,his blood1 let our heart's affections entwine themselves around ,his ,person2 so that our separation from this present evil world may not be merely a matter of cold principle1 but an affectionate separation1 because the object of our affections is not here4 ,may the ,lord deliver us from the influence of that consecrated1 prudential selfishness so common at the present time1 which would not be without religiousness1 but is the enemy of the cross of ,christ4 ,what we want1 in order to make a successful stand against this terrible form of evil1 is not peculiar views1 or special principles1 or curious theories1 or cold intellectual accuracy3 we want a deep-toned devotedness to the ,person of the ,son of ,god1 a whole-hearted consecration of ourselves--body1 soul1 and spirit--to ,his service1 an earnest longing for ,his glorious advent4 ,these1 my reader1 are the special wants of the times in which you and ,i live4 ,will you not1 then1 join in uttering1 from the very depths of your heart1 the cry1 ,o ,lord1 revive ,thy work6--,accomplish the number of ,thine elect6--,hasten ,thy kingdom6--,come1 ,lord ,jesus1 come6 ,,chapter ,v4 #ad-,,vi4 #g ,these verses contain the doctrine of the trespass-offering1 of which there were two distinct kinds1 namely1 trespass against ,god1 and trespass against man4 ,if a soul commit a trespass1 and sin through ignorance1 in the holy things of the ,lord1 then shall he bring for his trespass unto the ,lord a ram without blemish out of the flocks1 with thy estimation by shekels of silver1 after the shekel of the sanctuary1 for a trespass-offering4 ,here we have a case in which a positive wrong was done1 in the holy things which pertained unto the ,lord2 and1 albeit this was done through ignorance1 yet could it not be passed over4 ,god can forgive all manner of trespass1 but ,he cannot pass over a single jot or tittle4 ,his grace is perfect1 and therefore ,he can forgive all3 ,his holiness is perfect1 and therefore ,he cannot pass over any thing4 ,he cannot sanction iniquity1 but ,he can blot it out2 and that1 moreover1 according to the perfection of ,his grace1 and according to the perfect claims of ,his holiness4 ,it is a very grave error to suppose that1 provided a man acts up to the dictates of his conscience1 he is all right and safe4 ,the peace which rests upon such a foundation as this will be eternally destroyed when the light of the judgment-seat shines in upon the conscience4 ,god could never lower ,his claim to such a level4 ,the balances of the sanctuary are regulated by a very different scale from that afforded by the most sensitive conscience4 ,we have had occasion to dwell upon this point before1 in the notes on the sin-offering4 ,it cannot be too strongly insisted upon4 ,there are two things involved in it1--first1 a just perception of what the holiness of ,god really is2 and secondly1 a clear sense of the ground of a believer's peace in the divine presence4 ,whether it be a question of my condition or my conduct--my nature or my acts--,god alone can be the ,judge of what suits ,himself1 and of what befits ,his holy presence4 ,can human ignorance furnish a plea when divine requirements are in question8 ,god forbid4 ,a wrong has been done in the holy things of the ,lord1 but man's conscience has not taken cognizance of it4 ,what then8 ,is there to be nothing more about it8 ,are the claims of ,god to be thus lightly disposed of8 ,assuredly not4 ,this would be subversive of every thing like divine relationship4 ,the righteous are called to give thanks at the remembrance of ,god's holiness4 7,ps4 xcvii4 #ab47 ,how can they do this8 ,because their peace has been secured on the ground of the full vindication and perfect establishment of that holiness4 ,hence1 the higher their sense of what that holiness is1 the deeper and more settled must be their peace4 ,this is a truth of the most precious nature4 ,the unregenerate man could never rejoice in the divine holiness4 ,his aim would be to lower that holiness1 if he could not ignore it altogether4 ,such an one will console himself with the thought that ,god is good1 ,god is gracious1 ,god is merciful2 but you will never find him rejoicing in the thought that ,god is holy4 ,he has unholy thoughts respecting ,god's goodness1 ,his grace1 and ,his mercy4 ,he would fain find in those blessed attributes an excuse for his continuing in sin4 ,on the contrary1 the renewed man exults in the holiness of ,god4 ,he sees the full expression thereof in the cross of the ,lord ,jesus ,christ4 ,it is that holiness which has laid the foundation of his peace2 and not only so1 but he is made a partaker of it1 and he delights in it1 while he hates sin with a perfect hatred4 ,the instincts of the divine nature shrink from it1 and long after holiness4 ,it would be impossible to enjoy true peace and liberty of heart if one did not know that all the claims connected with the holy things of the ,lord had been perfectly met by our divine ,trespass-offering4 ,there would ever be springing up in the heart the painful sense that those claims had been slighted1 through our manifold infirmities and shortcomings4 ,our very best services1 our holiest seasons1 our most hallowed exercises1 may present something of trespass in the holy things of the ,lord--something that ought not to be done4 ,how often are our seasons of public worship and private devotion infringed upon and marred by barrenness and distraction6 ,hence it is that we need the assurance that our trespasses have all been divinely met by the precious blood of ,christ4 ,thus1 in the ever-blessed ,lord ,jesus1 we find ,one who has come down to the full measure of our necessities as sinners by nature1 and trespassers in act4 ,we find in ,him the perfect answer to all the cravings of a guilty conscience1 and to all the claims of ,infinite ,holiness1 in reference to all our sins and all our trespasses2 so that the believer can stand1 with an uncondemning conscience and emancipated heart1 in the full light of that holiness which is too pure to behold iniquity or look upon sin4 ,and he shall make amends for the harm that he hath done in the holy thing1 and shall add the fifth part thereto1 and give it unto the priest2 and the priest shall make an atonement for him with the ram of the trespass-offering1 and it shall be forgiven him4 7,chap4 v4 #af47 ,in the addition of the fifth part1 as here set forth1 we have a feature of the true ,trespass-offering which1 it is to be feared1 is but little appreciated4 ,when we think of all the wrong and all the trespass which we have done against the ,lord1 and1 further1 when we remember how ,god has been wronged of ,his rights in this wicked world1 with what interest can we contemplate the work of the cross as that wherein ,god has not merely received back what was lost1 but whereby ,he is an actual gainer4 ,he has gained more by redemption than ever ,he lost by the fall4 ,he reaps a richer harvest of glory1 honor1 and praise in the fields of redemption than ever ,he could have reaped from those of creation4 ,the sons of ,god could raise a loftier song of praise around the empty tomb of ,jesus than ever they raised in view of the ,creator's accomplished work4 ,the wrong has not only been perfectly atoned for1 but an eternal advantage has been gained by the work of the cross4 ,this is a stupendous truth4 ,god is a gainer by the work of ,calvary4 ,who could have conceived this8 ,when we behold man1 and the creation of which he was lord1 laid in ruins at the feet of the enemy1 how could we conceive that1 from amid those ruins1 ,god should gather richer and nobler spoils than any which our unfallen world could have yielded8 ,blessed be the name of ,jesus for all this6 ,it is to ,him we owe it all4 ,it is by ,his precious cross that ever a truth so amazing1 so divine1 could be enunciated4 ,assuredly1 that cross involves a mysterious wisdom which none of the princes of this world knew2 for had they known it1 they would not have crucified the ,lord of glory4 7#a ,cor4 ii4 #h47 ,no marvel1 therefore1 that around that cross1 and around ,him who was crucified thereon1 the affections of patriarchs1 prophets1 apostles1 martyrs1 and saints have ever entwined themselves4 ,no marvel that the ,holy ,ghost should have given forth that solemn1 but just1 decree1 ,if any man love not the ,lord ,jesus ,christ1 let him be ,anathema ,maran-atha4 7#a ,cor4 xvi4 #bb47 ,heaven and earth shall echo forth a loud and an eternal amen to this anathema4 ,no marvel that it should be the fixed and immutable purpose of the divine mind1 that at the name of ,jesus every knee should bow1 of things in heaven1 and things in earth1 and things under the earth2 and that every tongue should confess that ,jesus ,christ is ,lord1 to the glory of ,god the ,father4 7,phil4 ii4 #aj1 #aa47 ,the same law in reference to the fifth part obtained in the case of a trespass committed against a man1 as we read1 ,if a soul sin1 and commit a trespass against the ,lord1#ag and lie unto his neighbor in that which was delivered him to keep1 or in fellowship1 or in a thing taken away by violence1 or hath deceived his neighbor2 or have found that which was lost1 and lieth concerning it1 and sweareth falsely2 in any of all these that a man doeth1 sinning therein3 then it shall be1 because he hath sinned1 and is guilty1 that he shall restore that which he took violently away1 or the thing which he hath deceitfully gotten1 or that which was delivered him to keep1 or the lost thing which he found1 or all that about which he hath sworn falsely2 he shall even restore it in the principal1 and shall add the fifth part more thereto1 and give it unto him to whom it appertaineth1 in the day of his trespass-offering4 7,chap4 vi4 #b-e47 #ag ,there is a fine principle involved in the expression1 against the ,lord4 ,although the matter in question was a wrong done to one's neighbor1 yet the ,lord looked upon it as a trespass against ,himself4 ,every thing must be viewed in reference to the ,lord4 ,it matters not who may be affected1 ,jehovah must get the first place4 ,thus1 when ,david's conscience was pierced by the arrow of conviction1 in reference to his treatment of ,uriah1 he exclaims1 ,i have sinned against the ,lord4 7#b ,sam4 xii4 #ac47 ,this principle does not in the least interfere with the injured man's claim4 ,man1 as well as ,god1 is a positive gainer by the cross4 ,the believer can say1 as he gazes upon that cross1 ,well1 it matters not how ,i have been wronged--how ,i have been trespassed against--how ,i have been deceived--what ills have been done to me1 ,i am a gainer by the cross4 ,i have not merely received back all that was lost1 but much more beside4 ,thus1 whether we think of the injured or the injurer1 in any given case1 we are equally struck with the glorious triumphs of redemption1 and the mighty practical results which flow from that gospel which fills the soul with the happy assurance that all trespasses are forgiven1 and that the root from whence those trespasses have sprung has been judged4 ,the gospel of the glory of the blessed ,god is that which alone can send forth a man into the midst of a scene which has been the witness of his sins1 his trespasses1 and his injurious ways--can send him back to all who in any wise have been sufferers by his evil doings1 furnished with grace1 not only to repair the wrongs1 but far more1 to allow the full tide of practical benevolence to flow forth in all his ways--yea1 to love his enemies1 to do good to them that hate him1 and to pray for them that despitefully use him and persecute him4 ,such is the precious grace of ,god that acts in connection with our great ,trespass-offering6 such are its rich1 rare1 and refreshing fruits6 ,what a triumphant answer to the caviler who could say1 ,shall we continue in sin1 that grace may abound8 ,grace not merely cuts up sin by the roots1 but transforms the sinner from a curse1 into a blessing--from a moral plague1 into a channel of divine mercy--from an emissary of ,satan1 into a messenger of ,god--from a child of darkness1 into a son of the light--from a self-indulgent pleasure-hunter1 into a self-denying lover of ,god--from a slave of vile1 selfish lusts1 into a willing-hearted servant of ,christ--from a cold1 narrow-hearted miser1 into a benevolent minister to the need of his fellow-man4 ,away1 then1 with the oft-repeated taunts1 ,are we to do nothing8--,that is a marvelously easy way to be saved4--,according to this gospel1 we may live as we list4 ,let all who utter such language behold yonder thief transformed into a liberal donor1 and let them be silent forever4 7,see ,eph4 iv4 #bh47 ,they know not what grace means2 they have never felt its sanctifying and elevating influences4 ,they forget that1 while the blood of the trespass-offering cleanses the conscience1 the law of that offering sends the trespasser back to the one whom he has wronged1 with the principal and the fifth in his hand4 ,noble testimony this1 both to the grace and righteousness of the ,god of ,israel6 ,beauteous exhibition of the results of that marvelous scheme of redemption1 whereby the injurer is forgiven1 and the injured becomes an actual gainer6 ,if the conscience has been set to rights1 by the blood of the cross1 in reference to the claims of ,god1 the conduct must be set to rights1 by the holiness of the cross1 in reference to the claims of practical righteousness4 ,these things must never be separated2 ,god has joined them together1 and let not man put them asunder4 ,the hallowed union will never be dissolved by any mind which is governed by pure gospel morality4 ,alas6 it is easy to profess the principles of grace1 while the practice and power thereof are completely denied1--it is easy to talk of resting in the blood of the ,trespass-offering1 while the principal and the fifth are not forthcoming4 ,this is vain1 and worse than vain4 ,he that doeth not righteousness is not of ,god4 7#a ,john iii4 #aj47 ,nothing can be more dishonoring to the pure grace of the gospel than the supposition that a man may belong to ,god while his conduct and character exhibit not the fair traces of practical holiness4 ,known unto ,god are all ,his works1 no doubt2 but ,he has given us1 in ,his holy ,word1 those evidences by which we can discern those that belong to ,him4 ,the foundation of ,god standeth sure1 having this seal1 ',the ,lord knoweth them that are ,his4' ,and1 ',let every one that nameth the name of ,christ depart from iniquity4' 7#b ,tim4 ii4 #ai47 ,we have no right to suppose that an evil-doer belongs to ,god4 ,the holy instincts of the divine nature are shocked by the mention of such a thing4 ,people sometimes express much difficulty in accounting for such and such evil practices on the part of those whom they cannot help regarding in the light of ,christians4 ,the ,word of ,god settles the matter so clearly and so authoritatively1 as to leave no possible ground for any such difficulty4--,in this the children of ,god are manifest1 and the children of the devil3 whosoever doeth not righteousness is not of ,god1 neither he that loveth not his brother4 ,it is well to remember this1 in this day of laxity and self-indulgence4 ,there is a fearful amount of easy1 uninfluential profession abroad1 against which the genuine ,christian is called upon to make a firm stand1 and bear a severe testimony--a testimony resulting from the steady exhibition of the fruits of righteousness which are by ,jesus ,christ unto the glory and praise of ,god4 ,it is most deplorable to see so many going along the beaten path--the well-trodden highway of religious profession1 and yet manifesting not a trace of love or holiness in their conduct4 ,christian reader1 let us be faithful2 let us rebuke1 by a life of self-denial and genuine benevolence1 the self-indulgence and culpable inactivity of evangelical1 yet worldly1 profession4 ,may ,god grant unto all ,his true-hearted people abundant grace for these things6 ,let us now proceed to compare the two classes of trespass-offering2 namely1 the offering on account of trespass in the holy things of the ,lord1 and that which had reference to a trespass committed in the common transactions and relations of human life4 ,in so doing1 we shall find one or two points which demand our attentive consideration4 ,and first1 the expression1 if a soul sin through ignorance1 which occurs in the former1 is omitted in the latter4 ,the reason of this is obvious4 ,the claims which stand connected with the holy things of the ,lord must pass infinitely beyond the reach of the most elevated human sensibility4 ,those claims may be continually interfered with--continually trespassed upon1 and the trespasser not be aware of the fact4 ,man's consciousness can never be the regulator in the sanctuary of ,god4 ,this is an unspeakable mercy4 ,god's holiness alone must fix the standard when ,god's rights are in question4 ,on the other hand1 the human conscience can readily grasp the full amount of a human claim1 and can readily take cognizance of any interference with such claim4 ,how often may we have wronged ,god1 in ,his holy things1 without ever taking a note of it in the tablet of conscience--yea1 without having the competency to detect it4 7,see ,mal4 iii4 #h47 ,not so1 however1 when man's rights are in question4 ,the wrong which the human eye can see1 and the human heart feel1 the human conscience can take notice of4 ,a man1 through ignorance of the laws which governed the sanctuary of old1 might commit a trespass against those laws without being aware of it1 until a higher light had shone in upon his conscience2 but a man could not through ignorance tell a lie1 swear falsely1 commit an act of violence1 deceive his neighbor1 or find a lost thing and deny it4 ,these were all plain and palpable acts1 lying within the range of the most sluggish sensibility4 ,hence it is that the expression1 through ignorance is introduced in reference to the holy things of the ,lord1 and omitted in reference to the common affairs of men4 ,how blessed it is to know that the precious blood of ,christ has settled all questions1 whether with respect to ,god or man--our sins of ignorance or our known sins6 ,here lies the deep and settled foundation of the believer's peace4 ,the cross has divinely met ,,all4 ,again1 when it was a question of trespass in the holy things of the ,lord1 the unblemished sacrifice was first introduced2 and afterward1 the principal and the fifth4 ,this order was reversed when it was a question of the common affairs of life4 7,comp4 chap4 v4 #ae1 #af with chap4 vi4 #d-g47 ,the reason of this is equally obvious4 ,when the divine rights were infringed1 the blood of atonement was made the great prominent matter2 whereas when human rights were interfered with1 restitution would naturally assume the leading place in the mind4 ,but inasmuch as the latter involved the question of the soul's relation with ,god as well as the former1 therefore the sacrifice is introduced1 though it be last in order4 ,if ,i wrong my fellow-man1 that wrong will undoubtedly interfere with my communion with ,god2 and that communion can only be restored on the ground of atonement4 ,mere restitution would not avail2 it might satisfy the injured man1 but it could not form the basis of restored communion with ,god4 ,i might restore the principal and add the fifth ten thousand times over1 and yet my sin remain1 for without shedding of blood is no remission4 7,heb4 ix4 #bb47 ,still1 if it be a question of injury done to my neighbor1 then restitution must first be made4--,if thou bring thy gift to the altar1 and there rememberest that thy brother hath aught against thee1 leave there thy gift before the altar1 and go thy way2 first be reconciled to thy brother1 and then come and offer thy gift4 7,matt4 v4 #bc1 #bd47ah #ah ,from a comparison of ,matt4 v4 #bc1 #bd with ,matt4 xviii4 #ba1 #bb1 we may learn a fine principle as to the way in which wrongs and injuries are to be settled between two brothers4 ,the injurer is sent back from the altar1 in order to have his matters set straight with the injured one2 for there can be no communion with the ,father so long as my brother hath aught against me4 ,but then1 mark the beauteous way in which the injured one is taught to receive the injurer4--',lord1 how oft shall my brother sin against me1 and ,i forgive him8 till seven times8' ,jesus saith unto him1 ',i say not unto thee1 ,until seven times2 but1 ,until seventy times seven4' ,such is the divine mode of settling all questions between brethren4 ,forbearing one another1 and forgiving one another1 if any man have a quarrel against any3 even as ,christ forgave you1 so also do ye4 7,col4 iii4 #ac47 ,there is far more involved in the divine order prescribed in the trespass-offering than might at first sight appear4 ,the claims which arise out of our human relations must not be disregarded2 they must ever get their proper place in the heart4 ,this is distinctly taught in the trespass-offering4 ,when an ,israelite had1 by an act of trespass1 deranged his relation with ,jehovah1 the order was1 sacrifice and restitution3 when he had1 by an act of trespass1 deranged his relation with his neighbor1 the order was1 restitution and sacrifice4 ,will any one undertake to say this is a distinction without a difference8 ,does the change of the order not convey its own appropriate1 because divinely appointed1 lesson8 ,unquestionably4 ,every point is pregnant with meaning1 if we will but allow the ,holy ,ghost to convey that meaning to our hearts1 and not seek to grasp it by the aid of our poor vain imaginings4 ,each offering conveys its own characteristic view of the ,lord ,jesus and ,his work1 and each is presented in its own characteristic order2 and1 we may safely say1 it is at once the business and the delight of the spiritual mind to apprehend both the one and the other4 ,the very same character of mind which would seek to make nothing of the peculiar order of each offering1 would also set aside the idea of a peculiar phase of ,christ in each4 ,it would deny the existence of any difference between the burnt-offering and the sin-offering1 and between the sin-offering and the trespass-offering1 and between any or all of these and the meat-offering or the peace-offering4 ,hence1 it would follow that the first seven chapters of the book of ,leviticus are all a vain repetition1 each successive chapter going over the same thing4 ,who could cede aught so monstrous as this8 ,what ,christian mind could suffer such an insult to be offered to the sacred page8 ,a ,german rationalist or neologian may put forth such vain and detestable notions1 but those who have been divinely taught that all scripture is given by inspiration of ,god1 will be led to regard the various types1 in their specific order1 as so many variously-shaped caskets1 in which the ,holy ,ghost has treasured up1 for the people of ,god1 the unsearchable riches of ,christ4 ,there is no tedious repetition1 no redundancy4 ,all is rich1 divine1 heavenly variety2 and all we need is to be personally acquainted with the great ,antitype1 in order to enter into the beauties and seize the delicate touches of each type4 ,directly the heart lays hold of the fact that it is ,christ we have in each type1 it can hang with spiritual interest over the most minute details1 it sees meaning and beauty in every thing1 it finds ,christ in all4 ,as1 in the kingdom of nature1 the telescope and the microscope present to the eye their own special wonders1 so with the ,word of ,god2 whether we look at it as a whole1 or scrutinize each clause1 we find that which elicits the worship and thanksgiving of our hearts4 ,christian reader1 may the name of the ,lord ,jesus ever be more precious to our hearts6 ,then shall we value every thing that speaks of ,him--every thing that sets ,him forth--every thing affording a fresh insight into ,his peculiar excellency and matchless beauty4 99 99 99 99 99 ,,note4--,the remainder of chapter vi1 together with the whole of chapter vii1 is occupied with the law of the various offerings1 to which reference has already been made4 ,there are1 however1 some points presented in the law of the sin-offering and the trespass-offering which may be noticed ere we leave this copious section of our book4 ,in none of the offerings is ,christ's personal holiness more strikingly presented than in the sin-offering4 ,speak unto ,aaron and to his sons1 saying1 ,this is the law of the sin-offering3 ,in the place where the burnt-offering is killed shall the sin-offering be killed before the ,lord3 it is most holy4444 ,whatsoever shall touch the flesh thereof shall be holy4444 ,all the males among the priests shall eat thereof3 it is most holy4 7,chap4 vi4 #be-bi47 ,so also in speaking of the meat-offering1 ,it is most holy1 as is the sin-offering1 and as the trespass-offering4 ,this is most marked and striking4 ,the ,holy ,ghost did not need to guard with such jealousy the personal holiness of ,christ in the burnt-offering2 but lest the soul should1 by any means1 lose sight of that holiness while contemplating the place which the blessed ,one took in the sin-offering1 we are again and again reminded of it by the words1 ,it is most holy4 ,truly edifying and refreshing it is to behold the divine and essential holiness of the ,person of ,christ shining forth in the midst of ,calvary's profound and awful gloom4 ,the same point is observable in the law of the trespass-offering4 7,see chap4 vii4 #a1 #f47 ,never was the ,lord ,jesus more fully seen to be the ,holy ,one of ,god than when ,he was made sin upon the cursed tree4 ,the vileness and blackness of that with which ,he stood identified on the cross1 only served to show out more clearly that ,he was most holy4 ,though a sin-bearer1 ,he was sinless2 though enduring the wrath of ,god1 ,he was the ,father's delight2 though deprived of the light of ,god's countenance1 ,he dwelt in the ,father's bosom4 ,precious mystery6 ,who can sound its mighty depths8 ,how wonderful to find it so accurately shadowed forth in the law of the sin-offering6 ,again1 my reader should seek to apprehend the meaning of the expression1 ,all the males among the priests shall eat thereof4 ,the ceremonial act of eating the sin-offering or the trespass-offering was expressive of full identification2 but to eat the sin-offering--to make another's sin one's own1 demanded a higher degree of priestly energy1 such as was expressed in the males among the priests4 ,and the ,lord spake unto ,aaron1 ',behold1 ,i also have given thee the charge of ,mine heave-offerings of all the hallowed things of the children of ,israel2 unto thee have ,i given them by reason of the anointing1 and to thy sons1 by an ordinance forever4 ,this shall be thine of the most holy things1 reserved from the fire3 every oblation of theirs1 every meat-offering of theirs1 and every sin-offering of theirs1 and every trespass-offering of theirs1 which they shall render unto ,me1 shall be most holy for thee and for thy sons4 ,in the most holy place shalt thou eat it2 every male shall eat it3 it shall be holy unto thee4 ,and this is thine2 the heave-offering of their gift1 with all the wave-offerings of the children of ,israel3 ,i have given them unto thee1 and to thy sons and to thy daughters with thee1 by a statute forever3 every one that is clean in thy house shall eat of it4 7,numb4 xviii4 #h-aa47 ,it demanded a larger measure of priestly energy to eat of the sin or trespass-offering than merely to partake of the heave and wave-offerings of gift4 ,the daughters of ,aaron could eat of the latter3 none but the sons could eat of the former4 ,in general1 the male expresses a thing according to the divine idea2 the female1 according to human development4 ,the former gives you the thing in full energy2 the latter1 in its imperfections4 ,how few of us have sufficient priestly energy to enable us to make another's sin or trespass our own6 ,the blessed ,lord ,jesus did this perfectly4 ,he made ,his people's sins ,his own1 and bore the judgment thereof1 on the cross4 ,he fully identified ,himself with us1 so that we may know1 in full and blessed certainty1 that the whole question of sin and trespass has been divinely settled4 ,if ,christ's identification was perfect1 then the settlement was perfect likewise2 and that it was perfect1 the scene enacted at ,calvary declares4 ,all is accomplished4 ,the sin1 the trespasses1 the claims of ,god1 the claims of man--all have been eternally settled2 and now1 perfect peace is the portion of all who1 by grace1 accept as true the record of ,god4 ,it is as simple as ,god could make it1 and the soul that believes it is made happy4 ,the peace and happiness of the believer depend wholly upon the perfection of ,christ's sacrifice4 ,it is not a question of his mode of receiving it1 his thoughts about it1 or his feelings respecting it2 it is simply a question of his crediting1 by faith1 the testimony of ,god as to the value of the sacrifice4 ,the ,lord be praised for ,his own simple and perfect way of peace6 ,may many troubled souls be led by the ,holy ,spirit into an understanding thereof8 ,we shall here close our meditations upon one of the richest sections in the whole canon of inspiration4 ,it is but little we have been enabled to glean from it4 ,we have hardly penetrated below the surface of an exhaustless mine4 ,if1 however1 the reader has1 for the first time1 been led to view the offerings as so many varied exhibitions of the great ,sacrifice1 and if he is led to cast himself at the feet of the great ,teacher1 to learn more of the living depths of these things1 ,i cannot but feel that an end has been gained for which we may well feel deeply thankful4 ,,chapters ,,viii4 ,,ix4 ,having considered the doctrine of sacrifice1 as unfolded in the first seven chapters of this book1 we now approach the subject of priesthood4 ,the two subjects are intimately connected4 ,the sinner needs a sacrifice2 the believer needs a priest4 ,we have both the one and the other in ,christ1 who1 having offered ,himself without spot to ,god1 entered upon the sphere of ,his priestly ministry in the sanctuary above4 ,we need no other sacrifice1 no other priest3 ,jesus is divinely sufficient4 ,he imparts the dignity and worth of ,his own ,person to every office ,he sustains1 and to every work ,he performs4 ,when we see ,him as a sacrifice1 we know that we have in ,him all that a perfect sacrifice could be2 and when we see ,him as a priest1 we know that every function of the priesthood is perfectly discharged by ,him4 ,as a sacrifice1 ,he introduces ,his people into a settled relationship with ,god2 and as a priest1 ,he maintains them therein1 according to the perfectness of what ,he is4 ,priesthood is designed for those who already stand in a certain relationship with ,god4 ,as sinners1 by nature and by practice1 we are brought nigh to ,god by the blood of the cross2 we are brought into an established relationship with ,him2 we stand before ,him as the fruit of ,his own work4 ,he has put away our sins in such a manner as suits ,himself1 so that we might be before ,him to the praise of ,his name1 as the exhibition of what ,he can accomplish through the power of death and resurrection4 ,but though so fully delivered from every thing that could be against us--though so perfectly accepted in the ,beloved--though so complete in ,christ--though so highly exalted1 yet are we1 in ourselves1 while down here1 poor feeble creatures1 ever prone to wander1 ready to stumble1 exposed to manifold temptations1 trials1 and snares4 ,as such1 we need the ceaseless ministry of our great ,high-,priest1 whose very presence in the sanctuary above maintains us in the full integrity of that place and relationship in which1 through grace1 we stand4 ,he ever liveth to make intercession for us4 7,heb4 vii4 #be47 ,we could not stand for a moment down here if ,he were not living for us up there4 ,because ,i live1 ye shall live also4 7,john xiv4 #ai47 ,for if1 when we were enemies1 we were reconciled to ,god by the death of ,his ,son1 much more1 being reconciled1 we shall be saved by ,his life4 7,rom4 v4 #aj47 ,the death and the life are inseparably connected in the economy of grace4 ,but1 be it observed1 the life comes after the death4 ,it is ,christ's life as risen from the dead1 and not ,his life down here1 that the apostle refers to in the last-quoted passage4 ,this distinction is eminently worthy of my reader's attention4 ,the life of our blessed ,lord ,jesus while down here was1 ,i need hardly remark1 infinitely precious2 but ,he did not enter upon ,his sphere of priestly service until ,he had accomplished the work of redemption4 ,nor could ,he have done so1 inasmuch as it is evident that our ,lord sprang out of ,juda1 of which tribe ,moses spake nothing concerning priesthood4 7,heb4 vii4 #ad47 ,for every high-priest is ordained to offer gifts and sacrifices3 wherefore it is of necessity that this ,man have somewhat also to offer4 ,for if ,he were on earth1 ,he should not be a priest1 seeing that there are priests that offer gifts according to the law4 7,heb4 viii4 #c1 #d47 ,but ,christ being come a high-priest of good things to come1 by a greater and more perfect tabernacle1 not made with hands1 that is to say not of this building2 neither by the blood of goats and calves1 but by ,his own blood ,he entered in once into the holy place1 having obtained eternal redemption4444 ,for ,christ is not entered into the holy places made with hands1 which are the figures of the true2 but into heaven itself1 now to appear in the presence of ,god for us4 7,heb4 ix4 #aa1 #ab1 #bd47 ,heaven1 not earth1 is the sphere of ,christ's priestly ministry2 and on that sphere ,he entered when ,he had offered ,himself without spot to ,god4 ,he never appeared as a priest in the temple below4 ,he ofttimes went up to the temple to teach1 but never to sacrifice or burn incense4 ,there never was any one ordained of ,god to discharge the functions of the priestly office on earth save ,aaron and his sons4 ,if ,he were on earth1 ,he should not be a priest4 ,this is a point of much interest and value in connection with the doctrine of priesthood4 ,heaven is the sphere1 and accomplished redemption the basis1 of ,christ's priesthood4 ,save in the sense that all believers are priests 7#a ,pet4 ii4 #e471 there is no such thing as a priest upon earth4 ,unless a man can show his descent from ,aaron--unless he can trace his pedigree up to that ancient source1 he has no right to exercise the priestly office4 ,apostolic succession itself1 could it be proved1 would be of no possible value here1 inasmuch as the apostles themselves were not priests1 save in the sense above referred to4 ,the feeblest member of the household of faith is as much a priest as the apostle ,peter himself4 ,he is a spiritual priest1--he worships in a spiritual temple1 he stands at a spiritual altar1 he offers a spiritual sacrifice1 he is clad in spiritual vestments4 ,ye also1 as lively stones1 are built up a spiritual house1 a holy priesthood1 to offer up spiritual sacrifices1 acceptable to ,god by ,jesus ,christ4 7#a ,pet4 ii4 #e47 ,by ,him1 therefore1 let us offer the sacrifice of praise to ,god continually1 that is1 the fruit of our lips1 giving thanks to ,his name4 ,but to do good and to communicate forget not1 for with such sacrifices ,god is well pleased4 7,heb4 xiii4 #ae1 #af47 ,if one of the direct descendants of the house of ,aaron were converted to ,christ1 he would enter upon an entirely new character and ground of priestly service4 ,and be it observed1 that the passages just quoted present the two great classes of spiritual sacrifice which the spiritual priest is privileged to offer4 ,there is the sacrifice of praise to ,god1 and the sacrifice of benevolence to man4 ,there is a double stream continually going forth from the believer who is living in the realization of his priestly place--a stream of grateful praise ascending to the throne of ,god1 and a stream of active benevolence flowing forth to a needy world4 ,the spiritual priest stands with one hand lifted up to ,god in the presentation of the incense of grateful praise1 and the other opened wide to minister1 in genuine beneficence1 to every form of human need4 ,were these things more distinctly apprehended1 what hallowed elevation and what moral grace would they not impart to the ,christian character6 ,elevation1 inasmuch as the heart would ever be lifted up to the infinite ,source of all that is capable of elevating2 moral grace1 inasmuch as the heart would ever be kept open to all demands upon its sympathies4 ,the two things are inseparable4 ,immediate occupation of heart with ,god must1 of necessity1 elevate and enlarge2 but1 on the other hand1 if one walks at a distance from ,god1 the heart will become groveling and contracted4 ,intimacy of communion with ,god--the habitual realization of our priestly dignity1 is the only effectual remedy for the downward and selfish tendencies of the old nature4 ,having said thus much on the subject of priesthood in general1 both as to its primary and secondary aspects1 we shall proceed to examine the contents of the eighth and ninth chapters of the book of ,leviticus4 ,and the ,lord spake unto ,moses1 saying1 ',take ,aaron and his sons with him1 and the garments1 and the anointing oil1 and a bullock for the sin-offering1 and two rams1 and a basket of unleavened bread2 and gather thou all the congregation together unto the door of the tabernacle of the congregation4' ,and ,moses did as the ,lord commanded him2 and the assembly was gathered together unto the door of the tabernacle of the congregation4 ,there is special grace unfolded here4 ,the whole assembly is convened at the door of the tabernacle of the congregation1 in order that all might have the privilege of beholding the one who was about to be intrusted with the charge of their most important interests4 ,in the twenty-eighth and twenty-ninth of ,exodus we are taught the same general truth with respect to the vestments and sacrifices connected with the priestly office2 but in ,leviticus1 the the congregation is introduced1 and allowed to look on at every movement in the solemn and impressive service of consecration4 ,the humblest member of the assembly had his own place4 ,each one--the lowest as well as the highest--was permitted to gaze upon the person of the high-priest1 upon the sacrifice which he offered1 and upon the robes which he wore4 ,each one had his own peculiar need1 and the ,god of ,israel would have each to see and know that his need was fully provided for by the varied qualifications of the high-priest who stood before him4 ,of these qualifications the priestly robes were the apt typical expression4 ,each portion of the dress was designed and adapted to set forth some special qualification in which the assembly as a whole1 and each individual member1 would1 of necessity1 be deeply interested4 ,the coat1 the girdle1 the robe1 the ephod1 the breastplate1 the ,urim and the ,thummim1 the mitre1 the holy crown--all told out the varied virtues1 qualifications1 and functions of the one who was to represent the congregation and maintain the interests thereof in the divine presence4 ,thus it is the believer can1 with the eye of faith1 behold his great ,high-,priest in the heavens1 and see in ,him the divine realities of which the ,aaronic vestments were but the shadows4 ,the ,lord ,jesus ,christ is the holy ,one1 the anointed ,one1 the mitred ,one1 the girded ,one4 ,he is all these1 not in virtue of outward garments to be put on or off1 but in virtue of the divine and eternal graces of ,his ,person1 the changeless efficacy of ,his work1 and the imperishable virtue of ,his sacred offices4 ,this is the special value of studying the types of the ,mosaic economy4 ,the enlightened eye sees ,christ in all4 ,the blood of the sacrifice and the robe of the high-priest both point to ,him--both were designed of ,god to set ,him forth4 ,if it be a question of conscience1 the blood of the sacrifice meets it1 according to the just claims of the sanctuary4 ,grace has met the demand of holiness4 ,and then1 if it be a question of the need connected with the believer's position down here1 he can see it all divinely answered in the official robes of the high-priest4 ,and here let me say1 there are two ways in which to contemplate the believer's position--two ways in which that position is presented in the ,word1 which must be taken into account ere the true idea of priesthood can be intelligently laid hold of4 ,the believer is represented as being part of a body of which ,christ is the ,head4 ,this body1 with ,christ its ,head1 is spoken of as forming one man1 complete in every respect4 ,it was quickened with ,christ1 raised with ,christ1 and in ,christ seated in the heavens4 ,it is one with ,him1 complete in ,him1 accepted in ,him1 possessing ,his life1 and standing in ,his favor before ,god4 ,all trespasses are blotted out4 ,there is no spot4 ,all is fair and lovely beneath the eye of ,god4 7,see #a ,cor4 xii4 #ab1 #ac2 ,eph4 ii4 #e-aj2 ,col4 ii4 #f-ae2 #a ,john iv4 #ag47 ,then1 again1 the believer is contemplated as in the place of need1 weakness1 and dependence down here in this world4 ,he is ever exposed to temptation1 prone to wander1 liable to stumble and fall4 ,as such1 he continually stands in need of the perfect sympathy and powerful ministrations of the ,high-,priest1 who ever appears in the presence of ,god in the full value of ,his ,person and work1 and who represents the believer and maintains his cause before the throne4 ,now1 my reader should ponder both these aspects of the believer1 in order that he may see1 not only what a highly exalted and privileged place he occupies with ,christ on high1 but also what ample provision there is for him in reference to his every need and weakness here below4 ,this distinction might further be developed in this way3--,the believer is represented as being of the ,church1 and in the kingdom4 ,as the former1 heaven is his place1 his home1 his portion1 the seat of his affections3 as the latter1 he is on earth1 in the place of trial1 responsibility1 and conflict4 ,hence1 therefore1 priesthood is a divine provision for those who though being of the ,church1 and belonging to heaven1 are nevertheless in the kingdom1 and walking on the earth4 ,this distinction is a very simple one1 and1 when apprehended1 explains a vast number of passages of ,scripture in which many minds encounter considerable difficulty4#ai #ai ,a comparison of the epistle to the ,ephesians with the first epistle of ,peter will furnish the reader with much valuable instruction in reference to the double aspect of the believer's position4 ,the former shows him as seated in heaven2 the latter1 as a pilgrim and a sufferer on earth4 ,in looking into the contents of the chapters which lie open before us1 we may remark three things put prominently forward1 namely1 the authority of the ,word1 the value of the blood1 the power of the ,spirit4 ,these are weighty matters--matters of unspeakable importance--matters which must be regarded by every ,christian as unquestionably vital and fundamental4 ,and1 first1 as to the authority of the ,word1 it is of the deepest interest to see that in the consecration of the priests1 as well as in the entire range of the sacrifices1 we are brought immediately under the authority of the ,word of ,god4--,and ,moses said unto the congregation1 ',this is the thing which the ,lord commanded to be done4' 7,chap4 viii4 #e47 ,and again1 ,moses said1 ',this is the thing which the ,lord commanded that ye should do3 and the glory of the ,lord shall appear unto you4' 7,chap4 ix4 #f47 ,let these words sink down into our ears2 let them be carefully and prayerfully pondered3 they are priceless words4--,this is the thing which the ,lord commanded4 ,he did not say1 ,this is the thing which is expedient1 agreeable1 or suitable2 neither did he say1 ,this is the thing which has been arranged by the voice of the fathers1 the decree of the elders1 or the opinion of the doctors4 ,moses knew nothing of such sources of authority4 ,to him there was one holy1 elevated1 paramount source of authority1 and that was1 the ,word of ,jehovah1 and he would bring every member of the assembly into direct contact with that blessed source4 ,this gave assurance to the heart1 and fixedness to all the thoughts4 ,there was no room left for tradition1 with its uncertain sound1 or for man1 with his doubtful disputations4 ,all was clear1 conclusive1 and authoritative4 ,jehovah had spoken2 and all that was needed was to hear what ,he had said1 and obey4 ,neither tradition nor expediency has any place in the heart that has learnt to prize1 to reverence1 and to obey the ,word of ,god4 ,and what was to be the result of this strict adherence to the ,word of ,god8 ,a truly blessed result indeed4--,the glory of the ,lord shall appear unto you4 ,had the ,word been disregarded1 the glory would not have appeared4 ,the two things were intimately connected4 ,the slightest deviation from ,thus saith ,jehovah would have prevented the beams of the divine glory from appearing to the congregation of ,israel4 ,had there been the introduction of a single rite or ceremony not enjoined by the ,word1 or had there been the omission of aught which that ,word commanded1 ,jehovah would not have manifested ,his glory4 ,he could not sanction by the glory of ,his presence the neglect or rejection of ,his ,word4 ,he can bear with ignorance and infirmity1 but ,he cannot sanction neglect or disobedience4 ,oh that all this were more solemnly considered1 in this day of tradition and expediency6 ,i would1 in earnest affection1 and in the deep sense of personal responsibility to my reader1 exhort him to give diligent heed to the importance of close--,i had almost said severe--adherence and reverent subjection to the ,word of ,god4 ,let him try every thing by that standard1 and reject all that comes not up to it1--let him weigh every thing in that balance1 and cast aside all that is not full weight1--let him measure every thing by that rule1 and refuse all deviation4 ,if ,i could only be the means of awakening one soul to a proper sense of the place which belongs to the ,word of ,god1 ,i should feel ,i had not written my book for naught or in vain4 ,reader1 pause1 and1 in the presence of the ,searcher of hearts1 ask yourself this plain1 pointed question3 ,am ,i sanctioning by my presence1 or adopting in my practice1 any departure from1 or neglect of1 the ,word of ,god8 ,make this a solemn1 personal matter before the ,lord4 ,be assured of it1 it is of the very deepest moment--the very last importance4 ,if you find that you have been in any wise connected with1 or involved in1 aught that wears not the distinct stamp of divine sanction1 reject it at once and forever4 ,yes1 reject it1 though arrayed in the imposing vestments of antiquity1 accredited by the voice of tradition1 and putting forward the almost irresistible plea of expediency4 ,if you cannot say1 in reference to every thing with which you stand connected1 ,this is the thing which the ,lord hath commanded1 then away with it unhesitatingly1 away with it forever4 ,remember these words1 ,as ,he hath done this day1 so the ,lord hath commanded to do4 ,yes1 remember the as and the so2 see that you are connecting them in your ways and associations1 and let them never be separated4 ,so ,aaron and his sons did all things which the ,lord commanded by the hand of ,moses4 7,chap4 viii4 #cf47 ,and ,moses and ,aaron went into the tabernacle of the congregation1 and came out1 and blessed the people3 and the glory of the ,lord appeared unto all the people4 ,and there came a fire out from before the ,lord1 and consumed upon the altar the burnt-offering and the fat2 which1 when all the people saw1 they shouted and fell on their faces4 7,chap4 ix4 #bc1 #bd47 ,here we have an eighth day scene--a scene of resurrection-glory4 ,aaron1 having offered the sacrifice1 lifted up his hands in priestly benediction upon the people2 and then ,moses and ,aaron retire into the tabernacle1 and disappear1 while the whole assembly is seen in waiting outside4 ,finally1 ,moses and ,aaron1 representing ,christ in ,his double character as ,priest and ,king1 come forth1 and bless the people2 the glory appears in all its splendor1 the fire consumes the sacrifice1 and the entire congregation falls prostrate in worship before the presence of the ,lord of all the earth4 ,now1 all this was literally enacted at the consecration of ,aaron and his sons2 and1 moreover1 all this was the result of strict adherence to the ,word of ,jehovah4 ,but ere ,i turn from this branch of the subject1 let me remind the reader that all that these chapters contain is but a shadow of good things to come4 ,this1 indeed1 holds good in reference to the entire ,mosaic economy4 7,heb4 x4 #a47 ,aaron and his sons together represent ,christ and ,his priestly house2 ,aaron alone represents ,christ in ,his sacrificial and intercessory functions2 ,moses and ,aaron together represent ,christ as ,king and ,priest2 the eighth day represents the day of resurrection-glory1 when the congregation of ,israel shall see the ,messiah1 seated as a ,royal ,priest upon ,his throne1 and when the glory of ,jehovah shall fill the whole earth1 as the waters cover the sea4 ,these sublime truths are largely unfolded in the ,word1 they glitter like gems of celestial brilliancy all along the inspired page2 but lest they should1 to any reader1 wear the suspicious aspect of novelty1 ,i shall refer him to the following direct ,scripture proofs2 viz41 ,num4 xiv4 #ba2 ,isaiah ix4 #f1 #g2 xi42 xxv4 #f-ab2 xxxii4 #a1 #b2 xxxv42 xxxvii4 #ca1 #cb2 xl4 #a-e2 liv42 lix4 #af-ba2 lx4-lxvi42 passim1 ,jer4 xxiii4 #e-h2 xxx4 #aj-bd2 xxxiii4 #f-bb2 ,ezek4 xlviii4 #ce2 ,dan4 vii4 #ac1 #ad2 ,hos4 xiv4 #d-i2 ,zeph4 iii4 #ad-bj2 ,zech4 iii4 #h-aj2 vi4 #ab1 #ac2 xiv4 ,let us now consider the second point presented in our section1 namely1 the efficacy of the blood4 ,this is unfolded with great fullness1 and put forward in great prominence4 ,whether we contemplate the doctrine of sacrifice or the doctrine of priesthood1 we find the shedding of blood gets the same important place4 ,and he brought the bullock for the sin-offering2 and ,aaron and his sons laid their hands upon the head of the bullock for the sin-offering4 ,and he slew it2 and ,moses took the blood1 and put it upon the horns of the altar round about with his finger1 and purified the altar1 and poured the blood at the bottom of the altar1 and sanctified it1 to make reconciliation upon it4 7,chap4 viii4 #ad1 #ae47 ,and he brought the ram for the burnt-offering2 and ,aaron and his sons laid their hands upon the head of the ram4 ,and he killed it2 and ,moses sprinkled the blood upon the altar round about4 7,ver4 #ah1 #ai47 ,and he brought the other ram1 the ram of consecration2 and ,aaron and his sons laid their hands upon the head of the ram4 ,and he slew it2 and ,moses took of the blood of it1 and put it upon the tip of ,aaron's right ear1 and upon the thumb of his right hand1 and upon the great toe of his right foot4 ,and he brought ,aaron's sons1 and ,moses put of the blood upon the tip of their right ear1 and upon the thumbs of their right hands1 and upon the great toes of their right feet2 and ,moses sprinkled the blood upon the altar round about4 7,ver4 #bb-bd47 ,the import of the various sacrifices has been1 in some degree1 developed in the opening chapters of this volume2 but the passages just quoted serve to show the prominent place which the blood occupies in the consecration of the priests4 ,a blood-stained ear was needed to hearken to the divine communications1 a blood-stained hand was needed to execute the services of the sanctuary1 and a blood-stained foot was needed to tread the courts of the ,lord's house4 ,all this is perfect in its way4 ,the shedding of blood was the grand foundation of all sacrifice for sin1 and it stood connected with all the vessels of the ministry and with all the functions of the priesthood4 ,throughout the entire range of ,levitical service1 we observe the value1 the efficacy1 the power1 and the wide application of the blood4 ,almost all things are by the law purged with blood4 7,heb4 ix4 #bb47 ,christ has entered1 by ,his own blood1 into heaven itself4 ,he appears on the throne of the ,majesty in the heavens in the value of all that ,he has accomplished on the cross4 ,his presence on the throne attests the worth and acceptableness of ,his atoning blood4 ,he is there for us4 ,blessed assurance6 ,he ever liveth4 ,he never changeth2 and we are in ,him1 and as ,he is4 ,he presents us to the ,father in ,his own eternal perfectness2 and the ,father delights in us as thus presented1 even as ,he delights in the ,one who presents us4 ,this identification is typically set forth in ,aaron and his sons laying their hands upon the head of each of the sacrifices4 ,they all stood before ,god in the value of the same sacrifice4 ,whether it were the bullock for the sin-offering1 the ram for the burnt-offering1 or the ram of consecration1 they jointly laid their hands on all4 ,true1 ,aaron alone was anointed before the blood was shed1--he was clad in his robes of office and anointed with the holy oil before ever his sons were clothed or anointed4 ,the reason of this is obvious4 ,aaron1 when spoken of by himself1 typifies ,christ in ,his own peerless excellency and dignity2 and1 as we know1 ,christ appeared in all ,his own personal worth and was anointed by the ,holy ,ghost previous to the accomplishment of ,his atoning work4 ,in all things ,he has the pre-eminence4 7,col4 i47 ,still1 there is the fullest identification afterwards between ,aaron and his sons1 as there is the fullest identification between ,christ and ,his people4 ,the ,sanctifier and the sanctified are all of one4 7,heb4 ii47 ,the personal distinctness enhances the value of the mystic oneness4 ,this truth of the distinctness and yet oneness of the ,head and members leads us naturally to our third and last point1 namely1 the power of the ,spirit4 ,we may remark how much takes place between the anointing of ,aaron and the anointing of his sons with him4 ,the blood is shed1 the fat consumed on the altar1 and the breast waved before the ,lord4 ,in other words1 the ,sacrifice is perfected1 the sweet odor thereof ascends to ,god1 and the ,one who offered it ascends in the power of resurrection1 and takes ,his place on high4 ,all this comes in between the anointing of the ,head and the anointing of the members4 ,let us quote and compare the passages4 ,first1 as to ,aaron alone1 we read1 ,and he put upon him the coat1 and girded him with the girdle1 and clothed him with the robe1 and put the ephod upon him1 and he girded him with the curious girdle of the ephod1 and bound it unto him therewith4 ,and he put the breastplate upon him2 also he put in the breastplate the ,urim and the ,thummim4 ,and he put the mitre upon his head2 and upon the mitre1 even upon his forefront1 did he put the golden plate1 the holy crown2 as the ,lord commanded ,moses4 ,and ,moses took the anointing oil1 and anointed the tabernacle and all that was therein1 and sanctified them4 ,and he sprinkled thereof upon the altar seven times1 and anointed the altar and all his vessels1 both the laver and his foot1 to sanctify them4 ,and he poured of the anointing oil upon ,aaron's head1 and anointed him1 to sanctify him4 7,chap4 viii4 #g-ab47 ,here we have ,aaron presented alone4 ,the anointing oil is poured upon his head1 and that1 too1 in immediate connection with the anointing of all the vessels of the tabernacle4 ,the whole assembly was permitted to behold the high-priest clothed in his official robes1 mitred and anointed2 and not only so1 but as each garment was put on--as each act was performed--as each ceremony was enacted1 it was seen to be immediately founded upon the authority of the ,word4 ,there was nothing vague1 nothing arbitrary1 nothing imaginative3 all was divinely stable4 ,the need of the congregation was fully met1 and met in such a way as that it could be said1 ,this is the thing which ,jehovah commanded to be done4 ,now1 in ,aaron anointed alone1 previous to the shedding of the blood1 we have a type of ,christ1 who1 until ,he offered ,himself upon the cross1 stood entirely alone4 ,there could be no union between ,him and ,his people save on the ground of death and resurrection4 ,this all-important truth has already been referred to1 and1 in some measure1 developed in connection with the subject of sacrifice2 but it adds force and interest to it to see it so distinctly presented in connection with the question of priesthood4 ,without shedding of blood there was no remission--the sacrifice was not completed4 ,so1 also1 without shedding of blood ,aaron and his sons could not be anointed together4 ,let the reader note this fact2 let him be assured of it1 it is worthy of his deepest attention4 ,we must ever beware of passing lightly over any circumstance in the ,levitical economy4 ,every thing has its own specific voice and meaning2 and the ,one who designed and developed the order can expound to the heart and understanding what that order means4 ,and ,moses took of the anointing oil1 and of the blood which was upon the altar1 and sprinkled it upon ,aaron1 and upon his garments1 and upon his sons1 and upon his sons' garments with him2 and sanctified ,aaron1 and his garments1 and his sons1 and his sons' garments with him4 7,chap4 viii4 #cj47 ,why were not ,aaron's sons anointed with him at verse #ab8 ,simply because the blood had not been shed4 ,when the blood and the oil could be connected together1 then ,aaron and his sons could be anointed and sanctified together1 but not until then4 ,and for their sakes ,i sanctify ,myself1 that they also might be sanctified through the truth4 7,john xvii4 #ai47 ,the reader who could lightly pass over so marked a circumstance1 or say it meant nothing1 has yet to learn to value aright the types of the ,old ,testament scriptures--the shadows of good things to come2 and1 on the other hand1 the one who admits that it does mean something1 but yet refuses to inquire and understand what that something is1 is doing serious damage to his own soul1 and manifesting but little interest in the precious oracles of ,god4 ,and ,moses said unto ,aaron and to his sons1 ',boil the flesh at the door of the tabernacle of the congregation2 and there eat it with the bread that is in the basket of consecrations1 as ,i commanded1 saying1 ,aaron and his sons shall eat it4 ,and that which remaineth of the flesh and of the bread shall ye burn with fire4 ,and ye shall not go out of the door of the tabernacle of the congregation in seven days1 until the days of your consecration be at an end2 for seven days shall ,he consecrate you4 ,as ,he hath done this day1 so the ,lord hath commanded to do1 to make an atonement for you4 ,therefore shall ye abide at the door of the tabernacle of the congregation day and night seven days1 and keep the charge of the ,lord1 that ye die not2 for so ,i am commanded4' 7,ver4 #ca-ce47 ,these verses furnish a fine type of ,christ and ,his people feeding together upon the results of accomplished atonement4 ,aaron and his sons1 having been anointed together on the ground of the shed blood1 are here presented to our view as shut in within the precincts of the tabernacle during seven days4 ,a striking figure of the present position of ,christ and ,his members during the entire of this dispensation--shut in with ,god1 and waiting for the manifestation of the glory4 ,blessed position6 ,blessed portion6 ,blessed hope6 ,to be associated with ,christ1 shut in with ,god1 waiting for the day of glory1 and1 while waiting for the glory1 feeding upon the riches of divine grace1 in the power of holiness1 are blessings of the most precious nature--privileges of the very highest order4 ,oh1 for a capacity to take them in1 a heart to enjoy them1 a deeper sense of their magnitude6 ,may our hearts be withdrawn from all that pertains to this present evil world1 so that we may feed upon the contents of the basket of consecrations1 which is our proper food as priests in the sanctuary of ,god4 ,and it came to pass on the eighth day1 that ,moses called ,aaron1 and his sons1 and the elders of ,israel4 ,and he said unto ,aaron1 ',take thee a young calf for a sin-offering1 and a ram for a burnt-offering1 without blemish1 and offer them before the ,lord4 ,and unto the children of ,israel thou shalt speak1 saying1 ,take ye a kid of the goats for a sin-offering2 and a calf and a lamb1 both of the first year1 without blemish1 for a burnt-offering2 also a bullock and a ram for peace-offerings1 to sacrifice before the ,lord2 and a meat-offering mingled with oil2 for ,,to-,,day ,,the ,,lord ,,will ,,appear ,,unto ,,you4' 7,chap4 ix4 #a-d47 ,the seven days being over1 during which ,aaron and his sons were shut in in the retirement of the tabernacle1 the whole congregation is now introduced1 and the glory of ,jehovah unfolds itself4 ,this gives great completeness to the whole scene4 ,the shadows of good things to come are here passing before us1 in their divine order4 ,the eighth day is a shadow of that bright millennial morning which is about to dawn upon this earth1 when the congregation of ,israel shall behold the true ,priest coming forth from the sanctuary1 where ,he is now hidden from the eyes of men1 and with ,him a company of priests--the companions of ,his retirement1 and the happy participators of ,his manifested glory4 ,in short1 nothing1 as a type or shadow1 could be more complete4 ,in the first place1 ,aaron and his sons washed with water--a type of ,christ and ,his people1 as viewed in ,god's eternal decree1 sanctified together in purpose4 7,chap4 viii4 #f47 ,then we have the mode and order in which this purpose was to be carried out4 ,aaron1 in solitude1 is robed and anointed--a type of ,christ as sanctified and sent into the world1 and anointed by the ,holy ,ghost4 7,ver4 #g-ab2 comp4 ,luke iii4 #ba1 #bb2 ,john x4 #cf2 xii4 #bd47 ,then we have the presentation and acceptance of the sacrifice1 in virtue of which ,aaron and his sons were anointed and sanctified together 7ver4 #ad-bi47--;a type of the cross1 in its application to those who now constitute ,christ's priestly household1 who are united to ,him1 anointed with ,him1 hidden with ,him1 and expecting with ,him the eighth day1 when ,he with them shall be manifested in all the brightness of that glory which belongs to ,him in the eternal purpose of ,god4 7,john xiv4 #ai2 ,acts ii4 #cc2 xix4 #a-g2 ,col4 iii4 #a-d47 ,finally1 we have ,israel brought into the full enjoyment of the results of accomplished atonement4 ,they are gathered before the ,lord2 and ,aaron lifted up his hand toward the people1 and blessed them1 and came down from offering of the sin-offering1 and the burnt-offering1 and peace-offerings4 7,see chap4 ix4 #a-bb47 ,what1 now1 we may legitimately inquire1 remains to be done8 ,simply that the top-stone should be brought forth with shoutings of victory and hymns of praise4 ,and ,moses and ,aaron went into the tabernacle of the congregation1 and came out1 and blessed the people3 and the glory of the ,lord appeared unto all the people4 ,and there came a fire out from before the ,lord1 and consumed upon the altar the burnt-offering and the fat3 which when all the people saw1 ,,they ,,shouted1 ,,and ,,fell ,,on ,,their ,,faces4 7,ver4 #bc1 #bd47 ,this was the shout of victory--the prostration of worship4 ,all was complete4 ,the sacrifice1 the robed and mitred priest1 the priestly family associated with their head1 the priestly benediction1 the appearance of the king and priest2 in short1 nothing was lacking1 and therefore the divine glory appeared1 and the whole assembly fell prostrate in adoring worship4 ,it is altogether a truly magnificent scene--a marvelously beautiful shadow of good things to come4 ,and be it remembered1 that all which is here shadowed forth will ere long be fully actualized4 ,our great ,high-,priest has passed into the heavens1 in the full value and power of accomplished atonement4 ,he is hidden there now1 and with ,him all the members of ,his priestly family2 but when the seven days have run their course1 and the eighth day casts its beams upon the earth1 then shall the remnant of ,israel--a repentant and an expectant people--hail1 with a shout of victory1 the manifested presence of the ,royal ,priest2 and in immediate association with ,him shall be seen a company of worshipers1 occupying the most exalted position4 ,these are the good things to come--things1 surely1 well worth waiting for--things worthy of ,god to give--things in which ,he shall be eternally glorified1 and ,his people eternally blessed4 ,,chapter ,x4 ,the page of human history has ever been a sadly blotted one4 ,it is a record of failure from first to last4 ,amid all the delights of ,eden1 man hearkened to the tempter's lie 7,gen4 iii472 when preserved from judgment by the hand of electing love1 and introduced into a restored earth1 he was guilty of the sin of intemperance 7,gen4 ix472 when conducted1 by ,jehovah's outstretched arm1 into the land of ,canaan1 he forsook the ,lord1 and served ,baal and ,ashtaroth 7,judges ii4 #ac472 when placed at the very summit of earthly power and glory1 with untold wealth at his feet1 and all the resources of the world at his command1 he gave his heart to the uncircumcised stranger4 7#a ,kings xi47 ,no sooner had the blessings of the gospel been promulgated than it became needful for the ,holy ,ghost to prophesy concerning grievous wolves1 apostacy1 and all manner of failure4 7,acts xx4 #bi2 #a ,tim4 iv4 #a-c2 #b ,tim4 iii4 #a-e2 #b ,pet4 ii42 ,jude47 ,and1 to crown all1 we have the prophetic record of human apostacy from amid all the splendors of millennial glory4 7,rev4 xx4 #g-aj47 ,thus1 man spoils every thing4 ,place him in a position of highest dignity1 and he will degrade himself2 endow him with the most ample privileges1 and he will abuse them2 scatter blessings around him in richest profusion1 and he will prove ungrateful1 place him in the midst of the most impressive institutions1 and he will corrupt them4 ,such is man6 ,such is nature in its fairest forms and under the most favorable circumstances6 ,hence1 therefore1 we are in a measure prepared for the words with which our chapter opens--,and ,nadab and ,abihu1 the sons of ,aaron1 took either of them his censer1 and put fire therein1 and put incense thereon1 and offered strange fire before the ,lord1 which ,he commanded them not4 ,what a contrast to the scene with which our last section closed6 ,there1 all was done as the ,lord commanded1 and the result was1 manifested glory2 here1 something is done which the ,lord commanded them not1 and the result is1 judgment4 ,hardly had the echo of the shout of victory died away ere the elements of a spurious worship were prepared1--hardly had the divine position been assumed ere it was deliberately abandoned1 through neglect of the divine commandment4 ,no sooner were those priests inaugurated than they grievously failed in the discharge of their priestly functions4 ,and in what did their failure consist8 ,were they spurious priests8 were they mere pretenders8 ,by no means4 ,they were genuine sons of ,aaron--true members of the priestly family--duly appointed priests4 ,their vessels of ministry1 and their priestly garments too1 would seem to have been all right4 ,what1 then1 was their sin8 ,did they stain the curtains of the tabernacle with human blood8 or pollute the sacred precincts with some crime which shocks the moral sense8 ,we have no proof of their having done so4 ,their sin was this3 ,they offered strange fire before the ,lord1 which ,he commanded them not4 ,here was their sin4 ,they departed in their worship from the plain word of ,jehovah1 who had fully and plainly instructed them as to the mode of their worship4 ,we have already alluded to the divine fullness and sufficiency of the word of the ,lord1 in reference to every branch of priestly service4 ,there was no room left for man to introduce what he might deem desirable or expedient4 ,this is the thing which the ,lord hath commanded was quite sufficient4 ,it made all very plain and very simple4 ,nothing was needed on man's part save a spirit of implicit obedience to the divine command4 ,but herein they failed4 ,man has always proved himself ill-disposed to walk in the narrow path of strict adherence to the plain word of ,god4 ,the bypath has ever seemed to present resistless charms to the poor human heart4 ,stolen waters are sweet1 and bread eaten in secret is pleasant4 7,prov4 ix4 #ag47 ,such is the enemy's language2 but the lowly1 obedient heart knows full well that the path of subjection to the ,word of ,god is the only one that leads to waters that are really sweet1 or to bread that can be rightly called pleasant4 ,nadab and ,abihu might have deemed one kind of fire as good as another1 but it was not their province to decide as to that4 ,they should have acted according to the word of the ,lord2 but instead of this1 they took their own way and reaped the awful fruits thereof4 ,he knoweth not that the dead are there2 and that her guests are in the depths of hell4 ,and there went out fire from the ,lord1 and devoured them1 and they died before the ,lord4 ,how deeply solemn6 ,jehovah was dwelling in the midst of ,his people1 to govern1 to judge1 and to act1 according to the claims of ,his nature4 ,at the close of chapter ix1 we read1 ,and there came a fire out from before the ,lord1 and consumed upon the altar the burnt-offering and the fat4 ,this was ,jehovah's acceptance of a true sacrifice2 but in chapter x1 it is ,his judgment upon erring priests4 ,it is a double action of the same fire4 ,the burnt-offering went up as a sweet odor3 the strange fire was rejected as an abomination4 ,the ,lord was glorified in the former2 but it would have been a dishonor to accept the latter4 ,divine grace accepted and delighted in that which was a type of ,christ's most precious sacrifice3 divine holiness rejected that which was the fruit of man's corrupt will--a will never more hideous and abominable than when active in the things of ,god4 ,then ,moses said unto ,aaron1 ',this is it that the ,lord spake1 saying1 ,i will be sanctified in them that come nigh ,me1 and before all the people ,i will be glorified4' ,the dignity and glory of the entire economy depended upon the strict maintenance of ,jehovah's righteous claims4 ,if these were to be trifled with1 all was forfeited4 ,if man were permitted to defile the sanctuary of the divine presence by strange fire1 there was an end to every thing4 ,nothing could be permitted to ascend from the priestly censer but the pure fire1 kindled from off the altar of ,god1 and fed by the pure incense beaten small4 ,beauteous type of true saintly worship1 of which the ,father is the object1 ,christ the material1 and the ,holy ,ghost the power4 ,man must not be allowed to introduce his devices into the worship of ,god4 ,all his efforts can only issue in the presentation of strange fire--unhallowed incense--false worship4 ,his very best attempts are an absolute abomination in the sight of ,god4 ,i speak not here of the honest struggles of earnest spirits searching after peace with ,god1--of the sincere efforts of upright1 though unenlightened1 consciences to attain to a knowledge of the forgiveness of sins by works of law or the ordinances of symtematic religion2 all such will doubtless issue1 through the exceeding goodness of ,god1 in the clear light of a known and an enjoyed salvation4 ,they prove very clearly that peace is earnestly sought2 though1 at the same time1 they prove just as clearly that peace has not yet been found4 ,there never yet was one who honestly followed the faintest glimmerings of light which fell upon his understanding who did not1 in due time1 receive more4 ,to him that hath shall more be given4 ,and again1 ,the path of the just is as the shining light1 which shineth more and more unto the perfect day4 ,all this is as plain as it is encouraging2 but it leaves wholly untouched the question of the human will1 and its impious workings in connection with the service and worship of ,god4 ,all such workings must inevitably call down1 sooner or later1 the solemn judgment of a righteous ,god1 who cannot suffer ,his claims to be trifled with4 ,i will be sanctified in them that come nigh ,me1 and before all the people ,i will be glorified4 ,men will be dealt with according to their profession4 ,if men are honestly seeking1 they will assuredly find2 but when men approach as worshipers1 they are no longer to be regarded as seekers1 but as those who profess to have found2 and then1 if their priestly censer smokes with unhallowed fire--if they offer unto ,god the elements of a spurious worship--if they profess to tread ,his courts1 unwashed1 unsanctified1 unsubdued--if they place on ,his altar the workings of their own corrupt will1 what must be the result8 ,judgment6 ,yes1 sooner or later1 judgment must come4 ,it may linger1 but it will come4 ,it could not be otherwise4 ,and not only must judgment come at last1 but there is1 in every case1 the immediate rejection on the part of ,heaven of all worship which has not the ,father for its object1 ,christ for its material1 and the ,holy ,ghost for its power4 ,god's holiness is as quick to reject all strange fire as ,his grace is ready to accept the faintest1 feeblest breathings of a true heart4 ,he must pour out ,his righteous judgment upon all false worship1 though ,he will never quench the smoking flax nor break the bruised reed4 ,the thought of this is most solemnizing1 when one calls to mind the thousands of censers smoking with strange fire throughout the wide domain of christendom4 ,may the ,lord1 in ,his rich grace1 add to the number of true worshipers1 who worship the ,father in spirit and in truth4 7,john iv47 ,it is infinitely happier to think of the true worship ascending from honest hearts to the throne of ,god1 than to contemplate1 even for a moment1 the spurious worship on which the divine judgments must ere long be poured out4 ,every one who knows1 through grace1 the pardon of his sins through the atoning blood of ,jesus1 can worship the ,father in spirit and in truth4 ,he knows the proper ground1 the proper object1 the proper title1 the proper capacity of worship4 ,these things can only be known in a divine way4 ,they do not belong to nature or to earth4 ,they are spiritual and heavenly4 ,very much of that which passes among men for the worship of ,god is but strange fire after all4 ,there is neither the pure fire nor the pure incense1 and therefore ,heaven accepts it not2 and albeit the divine judgment is not seen to fall upon those who present such worship as it fell upon ,nadab and ,abihu of old1 this is only because ,god is in ,christ reconciling the world unto ,himself1 not imputing their trespasses unto them4 ,it is not because the worship is acceptable to ,god1 but because ,god is gracious4 ,the time1 however1 is rapidly approaching when the strange fire will be quenched forever--when the throne of ,god shall no longer be insulted by clouds of impure incense ascending from unpurged worshipers--when all that is spurious shall be abolished1 and the whole universe shall be as one vast and magnificent temple1 in which the one true ,god--,father1 ,son1 and ,holy ,ghost--shall be worshiped throughout the everlasting ages4 ,grateful incense this1 ascending ,ever to the ,father's throne2 ,every knee to ,jesus bending1 ,all the mind in heaven is one4 ,all the ,father's counsels claiming ,equal honors to the ,son1 ,all the ,son's effulgence beaming ,makes the ,father's glory known4 ,by the ,spirit all pervading1 ,hosts unnumbered round the ,lamb1 ,crowned with light and joy unfading1 ,hail ,him as the great ',i ,,am4' ,for this the redeemed are waiting2 and1 blessed be ,god1 it is but a little while when all their longing desires shall be fully met1 and met forever--yea1 met after such a fashion as to elicit from each and all the touching confession of ,sheba's queen that the half was not told me4 ,may the ,lord hasten the happy time6 ,we must now return to our solemn chapter1 and1 lingering a little longer over it1 endeavor to gather up and bear away with us some of its salutary teaching2 for truly salutary it is1 in an age like the present1 when there is so much strange fire abroad4 ,there is something unusually arresting and impressive in the way in which ,aaron received the heavy stroke of divine judgment4--,aaron held his peace4 ,it was a solemn scene4 ,his two sons struck dead at his side--smitten down by the fire of divine judgment4#bj ,he had but just seen them clothed in their garments of glory and beauty--washed1 robed1 and anointed4 ,they had stood with him before the ,lord to be inaugurated into the priestly office2 they had offered1 in company with him1 the appointed sacrifices2 they had seen the beams of the divine glory darting from the shekinah2 they had seen the fire of ,jehovah fall upon the sacrifice and consume it2 they had heard the shout of triumph issuing from an assembly of adoring worshipers2--all this had but recently passed before him2 and now1 alas6 his two sons lie at his side in the grasp of death4 ,the fire of the ,lord1 which so recently fed upon an acceptable sacrifice1 had now fallen in judgment upon them1 and what could he say8 ,nothing4 ,aaron held his peace4 ,i was dumb and opened not my mouth1 because ,thou didst it4 ,it was the hand of ,god2 and although it might1 in the judgment of flesh and blood1 seem to be a very heavy hand1 yet he had only to bow his head in silent awe and reverent acquiescence4 ,i was dumb 444 because ,thou didst it4 ,this was the suited attitude in the presence of the divine visitation4 ,aaron doubtless felt that the very pillars of his house were shaken by the thunder of divine judgment1 and he could only stand in silent amazement in the midst of the soul-subduing scene4 ,a father bereaved of his two sons1 and in such a manner1 and under such circumstances1 was no ordinary case4 ,it furnished a deeply impressive commentary upon the words of the ,psalmist1 ,god is greatly to be feared in the assembly of the saints1 and to be had in reverence of all them that are about ,him4 7,psalm lxxxix47 ,who would not fear ,thee1 ,o ,lord1 and glorify ,thy name8 ,may we learn to walk softly in the divine presence--to tread ,jehovah's courts with unshod foot and reverent spirit4 ,may our priestly censer ever bear upon it the one material--the beaten incense of ,christ's manifold perfections1 and may the power of the ,spirit kindle up the hallowed flame4 ,all else is not only worthless1 but vile4 ,every thing that springs from nature's energy1 every thing produced by the actings of the human will--the most fragrant incense of man's devising--the most intense ardor of natural devotion1 will all issue in strange fire1 and evoke the solemn judgment of the ,lord ,god ,almighty4 ,oh for a thoroughly truthful heart and worshiping spirit1 in the presence of our ,god and ,father1 continually6 #bj ,lest any reader should be troubled with a difficulty in reference to the souls of ,nadab and ,abihu1 ,i would say that no such question ought ever to be raised4 ,in such cases as ,nadab and ,abihu in ,leviticus x1 ,korah and his company in ,numbers xvi1 the whole congregation1 ,joshua and ,caleb excepted1 whose carcases fell in the wilderness 7,numb4 xiv4 and ,heb4 iii471 ,achan and his family 7,josh4 vii471 ,ananias and ,sapphira 7,acts v471 those who were judged for abuses at the ,lord's table 7#a ,cor4 xi471--in all such cases1 the question of the soul's salvation is never raised4 ,we are simply called to see in them the solemn actings of ,god in government in the midst of ,his people4 ,this relieves the mind from all difficulty4 ,jehovah dwelt1 of old1 between the cherubim1 to judge ,his people in every thing2 and ,god the ,holy ,ghost dwells now in the ,church1 to order and govern according to the perfection of ,his presence4 ,he was so really and personally present that ,ananias and ,sapphira could lie to ,him1 and ,he could execute judgment upon them4 ,it was as positive and as immediate an exhibition of ,his actings in government as we have in the matter of ,nadab and ,abihu1 or ,achan1 or any other4 ,this is a great truth to get hold of4 ,god is not only for ,his people1 but with them1 and in them4 ,he is to be counted upon for every thing1 whether it be great or small4 ,he is present to comfort and help4 ,he is there to chasten and judge2 ,he is there for exigence of every hour4 ,he is sufficient4 ,let faith count upon ,him4 ,where two or three are gathered together in ,my name1 there am ,i4 7,matt4 xviii4 #bj47 ,and1 assuredly1 where ,he is1 we want no more4 ,but let not any upright1 though timid1 heart be discouraged or alarmed4 ,it is too often the case that those who really ought to be alarmed take no heed1 while those for whom the ,spirit of grace would only design a word of comfort and encouragement apply to themselves in a wrong way the startling warnings of holy ,scripture4 ,no doubt1 the meek and contrite heart that trembles at the word of the ,lord is in a safe condition2 but then we should remember that a father warns his child1 not because he does not regard him as his child1 but because he does1 and one of the happiest proofs of the relationship is the disposition to receive and profit by the warning4 ,the parental voice1 even though its tone be that of solemn admonition1 will reach the child's heart1 but certainly not to raise in that heart a question as to its relationship with the one who speaks4 ,if a son were to question his sonship whenever his father warns1 it would be a poor affair indeed4 ,the judgment which had just fallen upon ,aaron's house did not make him doubt that he was really a priest2 it merely had the effect of teaching him how to conduct himself in that high and holy position4 ,and ,moses said unto ,aaron1 and unto ,eleazar and unto ,ithamar1 his sons1 ',uncover not your heads1 neither rend your clothes2 lest ye die1 and lest wrath come upon all the people3 but let your brethren1 the whole house of ,israel1 bewail the burning which the ,lord hath kindled4 ,and ye shall not go out from the door of the tabernacle of the congregation1 lest ye die2 for the anointing oil of the ,lord is upon you4' ,and they did according to the word of ,moses4 ,aaron1 ,eleazar1 and ,ithamar were to remain unmoved in their elevated place--their holy dignity--their position of priestly sanctity4 ,neither the failure nor yet the judgment consequent thereon was to be allowed to interfere with those who wore the priestly robes and were anointed with the oil of the ,lord4 ,that holy oil had placed them in a sacred inclosure1 where the influences of sin1 of death1 and of judgment could not reach them4 ,those who were outside1 who were at a distance from the sanctuary1 who were not in the position of priests1 they might bewail the burning2 but as for ,aaron and his sons1 they were to go on in the discharge of their hallowed functions as though nothing had happened4 ,priests in the sanctuary were not to bewail1 but to worship--they were not to weep1 as in the presence of death1 but to bow their anointed heads in the presence of the divine visitation4 ,the fire of the ,lord might act1 and do its solemn work of judgment2 but to a priest it mattered not what that fire had come to do--whether to express the divine approval by consuming a sacrifice1 or the divine displeasure by consuming the offerers of strange fire--he had but to worship4 ,that fire was a well-known manifestation of the divine presence in ,israel of old1 and whether it acted in mercy or in judgment1 the business of all true priests was to worship4 ,i will sing of mercy and of judgment2 unto ,thee1 ,o ,lord1 will ,i sing4 ,there is a deep and holy lesson for the soul in all this4 ,those who are brought nigh to ,god1 in the power of the blood1 and by the anointing of the ,holy ,ghost1 must move in a sphere beyond the range of nature's influences4 ,priestly nearness to ,god gives the soul such an insight into all ,his ways1 such a sense of the rightness of all ,his dispensations1 that one is enabled to worship in ,his presence1 even though the stroke of ,his hand has removed from us the object of tender affection4 ,it may be asked1 ,are we to be ,stoics8 ,i ask1 ,were ,aaron and his sons ,stoics8 ,nay1 they were priests4 ,did they not feel as men8 ,yes2 but they worshiped as priests4 ,this is profound4 ,it opens up a region of thought1 feeling1 and experience in which nature can never move--a region of which1 with all its boasted refinement and sentimentality1 nature knows absolutely nothing4 ,we must tread the sanctuary of ,god in true priestly energy1 in order to enter into the depth1 meaning1 and power of such holy mysteries4 ,the prophet ,ezekiel was called1 in his day1 to sit down to this difficult lesson4 ,also the word of the ,lord came unto me1 saying1 ',son of man1 behold1 ,i take away from thee the desire of thine eyes with a stroke3 yet neither shalt thou mourn nor weep1 neither shall thy tears run down4 ,forbear to cry1 make no mourning for the dead1 bind the tire of thine head upon thee1 and put on thy shoes upon thy feet1 and cover not thy lips1 and eat not the bread of men4'444 ,and ,i did in the morning as ,i was commanded4 7,ez4 xxiv4 #af-ah47 ,it will be said that all this was as a sign to ,israel4 ,true2 but it proves that in prophetic testimony1 as well as in priestly worship1 we must rise superior to all the claims and influences of nature and of earth4 ,aaron's sons and ,ezekiel's wife were cut down with a stroke1 and yet neither the priest nor the prophet was to uncover his head or shed a tear4 ,oh1 my reader1 how far have you and ,i progressed in this profound lesson8 ,no doubt both reader and writer have to make the same humiliating confession4 ,too often1 alas6 we walk as men and eat the bread of men--too often are we robbed of our high priestly privileges by the workings of nature and the influences of earth4 ,these things must be watched against4 ,nothing save realized priestly nearness to ,god can ever preserve the heart from the power of evil or maintain its spiritual tone4 ,all believers are priests unto ,god1 and nothing can possibly deprive them of their position as such2 but though they cannot lose their position1 they may grievously fail in the discharge of their functions4 ,these things are not sufficiently distinguished4 ,some there are who1 while looking at the precious truth of the believer's security1 forget the possibility of his failing in the discharge of his priestly functions3 others1 on the contrary1 looking at the failure1 venture to call in question the security4 ,now1 ,i desire that my reader should keep clear of both the above errors4 ,he should be fully established in the divine doctrine of the eternal security of every member of the true priestly house2 but he should also bear in mind the possibility of failure1 and the constant need of watchfulness and prayer1 lest he should fail4 ,may all those who have been brought to know the hallowed elevation of priests unto ,god be preserved1 by ,his heavenly grace1 from every species of failure1 whether it be personal defilement or the presentation of any of the varied forms of strange fire1 which abound so in the professing church4 ,and the ,lord spake unto ,aaron1 saying1 ',do not drink wine nor strong drink1 thou1 nor thy sons with thee1 when ye go into the tabernacle of the congregation1 lest ye die3 it shall be a statute forever throughout your generations3 and that ye may put difference between holy and unholy1 and between unclean and clean2 and that ye may teach the children of ,israel all the statutes which the ,lord hath spoken unto them by the hand of ,moses4' 7,ver4 #h-aa47 ,the effect of wine is to excite nature1 and all natural excitement hinders that calm1 well-balanced condition of soul which is essential to the proper discharge of the priestly office4 ,so far from using any means to excite nature1 we should treat it as a thing having no existence4 ,thus only shall we be in a moral condition to serve in the sanctuary1 to form a dispassionate judgment between clean and unclean1 and to expound and communicate the mind of ,god4 ,it devolves upon each one to judge for himself what1 in his special case1 would act as wine or strong drink4#ba ,the things which excite mere nature are manifold indeed--wealth1 ambition1 politics1 the varied objects of emulation around us in the world4 ,all these things act with exciting power upon nature1 and entirely unfit us for every department of priestly service4 ,if the heart be swollen with feelings of pride1 covetousness1 or emulation1 it is utterly impossible that the pure air of the sanctuary can be enjoyed1 or the sacred functions of priestly ministry discharged4 ,men speak of the versatility of genius1 or a capacity to turn quickly from one thing to another2 but the most versatile genius that was ever possessed could not enable a man to pass from an unhallowed arena of literary1 commercial1 or political competition1 into the holy retirement of the sanctuary of the divine presence2 nor could it ever adjust the eye that had become dimmed by the influence of such scenes1 so as to enable it to discern1 with priestly accuracy1 the difference between holy and unholy1 and between unclean and clean4 ,no1 my reader1 ,god's priests must keep themselves apart from wine and strong drink4 ,theirs is a path of holy separation and abstraction4 ,they are to be raised far above the influence of earthly joy as well as earthly sorrow4 ,if they have aught to do with strong wine1 it is only that it may be poured unto the ,lord for a drink-offering1 in the holy place4 7,numb4 xxviii4 #g47 ,in other words1 the joy of ,god's priests is not the joy of earth1 but the joy of heaven--the joy of the sanctuary4 ,the joy of the ,lord is their strength4 #ba ,some have thought that1 owing to the special place which this direction about wine occupies1 ,nadab and ,abihu must have been under the influence of strong drink when they offered the strange fire4 ,but be this as it may1 we have to be thankful for a most valuable principle in reference to our conduct as spiritual priests4 ,we are to refrain from every thing which would produce the same effect upon our spiritual man as strong drink produces upon the physical man4 ,it needs hardly to be remarked that the ,christian should be most jealous over himself as to the use of wine or strong drink4 ,timothy1 as we know1 needed an apostolic recommendation to induce him even to touch it for his health's sake4 7#a ,tim4 v47 ,a beauteous proof of ,timothy's habitual self-denial1 and of the thoughtful love of the ,spirit in the apostle4 ,i must confess that one's moral sense is offended by seeing ,christians making use of strong drink in cases where it is very manifestly not medicinal4 ,i rarely1 if ever1 see a spiritual person indulge in such a thing4 ,one trembles to see a ,christian the mere slave of a habit1 whatever that habit may be4 ,it proves that he is not keeping his body in subjection4 ,would that all this holy instruction were more deeply pondered by us6 ,we surely stand much in need of it4 ,if our priestly responsibilities are not duly attended to1 all must be deranged4 ,when we contemplate the camp of ,israel1 we may observe three circles1 and the innermost of these circles had its centre in the sanctuary4 ,there was first the circle of men of war 7,numb4 i1 ii472 then the circle of ,levites round about the tabernacle 7,numb4 iii1 iv472 and lastly1 the innermost circle of priests1 ministering in the holy place4 ,now1 let it be remembered that the believer is called to move in all those circles4 ,he enters into conflict1 as a man of war 7,eph4 vi4 #aa-ag2 #a ,tim4 i4 #ah2 vi4 #ab2 #b ,tim4 iv4 #g472 he serves1 as a ,levite1 in the midst of his brethren1 according to his measure and sphere 7,matt4 xv4 #ad1 #ae2 ,luke xix4 #ab1 #ac472 finally1 he sacrifices and worships1 as a priest1 in the holy place 7,heb4 xiii4 #ae1 #af2 #a ,pet4 ii4 #e1 #i474 ,the last of these shall endure forever4 ,and1 moreover1 it is as we are enabled now to move aright in that holy circle that all other relations and responsibilities are rightly discharged4 ,hence1 every thing that incapacitates us for our priestly functions--every thing that draws us off from the centre of that innermost circle1 in which it is our privilege to move--every thing1 in short1 that tends to derange our priestly relation1 or dim our priestly vision1 must1 of necessity1 unfit us for the service which we are called to render1 and for the warfare which we are called to wage4 ,these are weighty considerations4 ,let us dwell upon them4 ,the heart must be kept right1 the conscience pure1 the eye single1 the spiritual vision undimmed4 ,the soul's business in the holy place must be faithfully and diligently attended to1 else we shall go all wrong4 ,private communion with ,god must be kept up1 else we shall be fruitless as servants1 and defeated as men of war4 ,it is vain for us to bustle about1 and run hither and thither in what we call service1 or indulge in vapid words about ,christian armor and ,christian warfare4 ,if we are not keeping our priestly garments unspotted1 and if we are not keeping ourselves free from all that would excite nature1 we shall assuredly break down4 ,the priest must keep his heart with all diligence1 else the ,levite will fail1 and the warrior will be defeated4 ,it is1 let me repeat it1 the business of each one to be fully aware of what it is that to him proves to be wine and strong drink--what it is that produces excitement--that blunts his spiritual perception1 or dims his priestly vision4 ,it may be an auction-mart1 a cattle-show1 a newspaper1--it may be the merest trifle4 ,but no matter what it is1 if it tends to excite1 it will disqualify us for priestly ministry2 and if we are disqualified as priests1 we are unfit for every thing1 inasmuch as our success in every department and in every sphere must ever depend upon our cultivating a spirit of worship4 ,let us1 then1 exercise a spirit of self-judgment--a spirit of watchfulness over our habits1 our ways1 and our associations2 and when we1 by grace1 discover aught that tends1 in the smallest1 degree to unfit us for the elevated exercises of the sanctuary1 let us put it away from us1 cost what it may4 ,let us not suffer ourselves to be the slaves of a habit4 ,communion with ,god should be dearer to our hearts than all beside2 and just in proportion as we prize that communion1 shall we watch and pray against any thing that would rob us of it--every thing that would excite1 ruffle1 or unhinge4#bb #bb ,some1 perhaps1 may think that the wording of ,leviticus x4 #i affords a warrant for occasional indulgence in those things which tend to excite the natural mind1 inasmuch as it is said1 ,do not drink wine nor strong drink 444 when ye go into the tabernacle of the congregation4 ,to this we may reply that the sanctuary is not a place which the ,christian is occasionally to visit1 but a place in which he is habitually to serve and worship4 ,it is the sphere in which he should live1 and move1 and have his being4 ,the more we live in the presence of ,god1 the less can we bear to be out of it2 and no one who knows the deep joy of being there could lightly indulge in aught that would take or keep him thence4 ,there is not that object within the compass of earth which would1 in the judgment of a spiritual mind1 be an equivalent for one hour's fellowship with ,god4 ,and ,moses spake unto ,aaron1 and unto ,eleazar1 and unto ,ithamar1 his sons that were left1 ',take the meat-offering that remaineth of the offerings of the ,lord made by fire1 and eat it without leaven beside the altar2 for it is most holy3 and ye shall eat it in the holy place1 because it is thy due1 and thy sons' due1 of the sacrifices of the ,lord made by fire2 for so ,i am commanded4' 7,ver4 #ab1 #ac47 ,there are few things in which we are more prone to fail than in the maintenance of the divine standard when human failure has set in4 ,like ,david1 when the ,lord made a breach upon ,uzzah because of his failure in putting his hand to the ark1 he was afraid of ,god that day1 saying1 ',how shall ,i bring the ark of ,god home to me8' 7#a ,chron4 xiii4 #ab47 ,it is exceedingly difficult to bow to the divine judgment and1 at the same time1 to hold fast the divine ground4 ,the temptation is to lower the standard--to come down from the lofty elevation--to take human ground4 ,we must ever carefully guard against this evil1 which is all the more dangerous as wearing the garb of modesty1 self-distrust1 and humility4 ,aaron and his sons1 notwithstanding all that had occurred1 were to eat the meat-offering in the holy place4 ,they were to do so1 not because all had gone on in perfect order1 but because it is thy due1 and so ,i am commanded4 ,though there had been failure1 yet their place was in the tabernacle2 and those who were there had certain dues founded upon the divine commandment4 ,though man had failed ten thousand times over1 the word of the ,lord could not fail2 and that word had secured certain privileges for all true priests1 which it was their place to enjoy4 ,were ,god's priests to have nothing to eat--no priestly food1 because failure had set in8 ,were those that were left to be allowed to starve1 because ,nadab and ,abihu had offered strange fire8 ,this would never do4 ,god is faithful1 and ,he can never allow any one to be empty in ,his blessed presence4 ,the prodigal may wander and squander and come to poverty1 but it must ever hold good that in my ,father's house is bread enough and to spare4 ,and the wave breast and the heave shoulder shall ye eat in a clean place2 thou1 and thy sons1 and thy daughters with thee3 for they be thy due1 and thy sons' due1 which are given out of the sacrifices of peace-offerings of the children of ,israel 444 by a statute forever1 as the ,lord hath commanded4 7,ver4 #ad1 #ae47 ,what strength and stability we have here6 ,all the members of the priestly family1 daughters as well as sons--all1 whatever be the measure of energy or capacity1 are to feed upon the breast and the shoulder--the affections and the strength of the true ,peace-offering1 as raised from the dead1 and presented1 in resurrection1 before ,god4 ,this precious privilege is theirs as given by a statute forever1 as the ,lord hath commanded4 ,this makes all sure and steadfast1 come what may4 ,men may fail and come short1 strange fire may be offered1 but ,god's priestly family must never be deprived of the rich and gracious portion which divine love has provided and divine faithfulness secured by a statute forever4 ,however1 we must distinguish between those privileges which belonged to all the members of ,aaron's family1 daughters as well as sons1 and those which could only be enjoyed by the male portion of the family4 ,this point has already been referred to in the notes on the offerings4 ,there are certain blessings which are the common portion of all believers1 simply as such2 and there are those which demand a higher measure of spiritual attainment and priestly energy to apprehend and enjoy4 ,now1 it is worse than vain1 yea1 it is impious1 to set up for the enjoyment of this higher measure when we really have it not4 ,it is one thing to hold fast the privileges which are given of ,god1 and can never be taken away1 and quite another to assume a measure of spiritual capacity to which we have never attained4 ,no doubt1 we ought to desire earnestly the very highest measure of priestly communion--the most elevated order of priestly privilege2 but then desiring a thing1 and assuming to have it1 are very different4 ,this thought will throw light upon the closing paragraph of our chapter4 ,and ,moses diligently sought the goat of the sin-offering1 and1 behold1 it was burnt3 and he was angry with ,eleazar and ,ithamar1 the sons of ,aaron which were left1 saying1 ',wherefore have ye not eaten the sin-offering in the holy place1 seeing it is most holy1 and ,god hath given it to you to bear the iniquity of the congregation1 to make atonement for them before the ,lord8 ,behold1 the blood of it was not brought in within the holy place3 ye should indeed have eaten it in the holy place1 as ,i commanded4' ,and ,aaron said unto ,moses1 ',behold1 this day have they offered their sin-offering and their burnt-offering before the ,lord2 and such things have befallen me3 and if ,i had eaten the sin-offering to-day1 should it have been accepted in the sight of the ,lord8' ,and when ,moses heard that1 he was content4 ,the daughters of ,aaron were not permitted to eat of the sin-offering4 ,this high privilege belonged only to the sons1 and it was a type of the most elevated form of priestly service4 ,to eat of the sin-offering was the expression of full identification with the offerer1 and this demanded an amount of priestly capacity and energy which found its type in the sons of ,aaron4 ,on the occasion before us1 however1 it is very evident that ,aaron and his sons were not in a condition to rise to this high and holy ground4 ,they ought to have been1 but they were not4 ,such things have befallen me1 said ,aaron4 ,this1 no doubt1 was to be deplored2 but yet1 when ,moses heard that1 he was content4 ,it is far better to be real in the confession of our failure and shortcoming1 than to put forth pretensions to spiritual power which are wholly without foundation4 ,thus1 then1 the tenth chapter of the book of ,leviticus opens with positive sin and closes with negative failure4 ,nadab and ,abihu offered strange fire1 and ,eleazar and ,ithamar were unable to eat the sin-offering4 ,the former was met by divine judgment2 the latter1 by divine forbearance4 ,there could be no allowance for strange fire4 ,it was positively flying in the face of ,god's plain commandment4 ,there is obviously a wide difference between a deliberate rejection of a plain command and mere inability to rise to the height of a divine privilege4 ,the former is open dishonor done to ,god2 the latter is a forfeiture of one's own blessing4 ,there should be neither the one nor the other1 but the difference between the two is easily traced4 ,may the ,lord1 in ,his infinite grace1 ever keep us abiding in the secret retirement of ,his holy presence1 abiding in ,his love1 and feeding upon ,his truth4 ,thus shall we be preserved from strange fire and strong drink--from false worship of every kind and fleshly excitement in all its forms4 ,thus1 too1 shall we be enabled to carry ourselves aright in every department of priestly ministration1 and to enjoy all the privileges of our priestly position4 ,the communion of a ,christian is like a sensitive plant4 ,it is easily hurt by the rude influences of an evil world4 ,it will expand beneath the genial action of the air of heaven1 but must firmly shut itself up from the chilling breath of time and sense4 ,let us remember these things1 and ever seek to keep close within the sacred precincts of the divine presence4 ,there1 all is pure1 safe1 and happy4 ,far from a world of grief and sin1 ,with ,god eternally shut in4 ,,chapter ,,xi4 ,the book of ,leviticus may be termed ,the ,priest's ,guide-book4 ,this is very much its character4 ,it is full of principles for the guidance of such as desire to live in the enjoyment of priestly nearness to ,god4 ,had ,israel gone on with ,jehovah according to the grace in which ,he had brought them up out of the land of ,egypt1 they should have been to ,him a kingdom of priests and a holy nation4 7,ex4 xix4 #f47 ,this1 however1 they failed to do4 ,they put themselves at a distance2 they got under law and failed to keep it4 ,hence1 ,jehovah had to take up a certain tribe1 and from that tribe a certain family1 and from that family a certain man1 and to him and to his house was granted the high privilege of drawing nigh as priests unto ,god4 ,now1 the privileges of such a position were immense2 but it had its heavy responsibilities likewise4 ,there would be the ever-recurring demand for the exercise of a discerning mind4 ,the priest's lips should keep knowledge1 and they should seek the law at his mouth2 for he is the messenger of the ,lord of hosts4 7,mal4 ii4 #g47 ,the priest was not only to bear the judgment of the congregation before the ,lord1 but also to expound the ordinances of the ,lord to the congregation4 ,he was to be the ever-ready medium of communication between ,jehovah and the assembly4 ,he was not merely to know the mind of ,god for himself1 but be able also to interpret that mind to the people4 ,all this would demand1 of necessity1 constant watching1 constant waiting1 constant hanging over the page of inspiration1 that he might drink in1 to his very soul1 all the precepts1 the judgments1 the statutes1 the laws1 the commandments1 and the ordinances of the ,god of ,israel1 so as to be able to instruct the congregation in reference to those things which ought to be done4 ,there was no room left for the play of fancy1 the working of imagination1 the introduction of man's plausible inferences1 or the cunning devices of human expediency4 ,every thing was laid down with the divine precision and commanding authority of a ,thus saith the ,lord4 ,minute and elaborate as was the detail of sacrifices1 rites1 and ceremonies1 nothing was left for man's brain to originate4 ,he was not even permitted to decide upon the kind of sacrifice to be offered upon any given occasion1 nor yet as to the mode in which such sacrifice was to be presented4 ,jehovah took care of every thing4 ,neither the congregation nor the priest had any authority whatsoever to decree1 enact1 or suggest so much as a single item throughout all the vast array of ordinances in the ,mosaic economy4 ,the word of the ,lord settled all3 man had only to obey4 ,this1 to an obedient heart1 was nothing short of an unspeakable mercy4 ,it is quite impossible to overestimate the privilege of being permitted to betake one's self to the oracles of ,god1 and there find the most ample guidance as to all the details of one's faith and service day by day4 ,all that we need is a broken will1 a mortified mind1 a single eye4 ,the divine guide-book is as full as we can possibly desire3 we want no more4 ,to imagine for a moment that aught is left for man's wisdom to supply1 must be regarded as a flagrant insult offered to the sacred canon4 ,no one can read the book of ,leviticus and not be struck with the extraordinary painstaking on the part of ,israel's ,god to furnish ,his people with the most minute instruction upon every point connected with ,his service and worship4 ,the most cursory reader of the book might at least bear away with him this touching and interesting lesson4 ,and truly1 if ever there was a time when this self-same lesson needed to be read out in the ears of the professing church1 this is the time4 ,on all hands1 the divine sufficiency of holy ,scripture is called in question4 ,in some cases1 this is openly and deliberately done2 in others1 it is with less frankness hinted1 insinuated1 implied1 and inferred4 ,the ,christian mariner is told1 directly or indirectly1 that the divine chart is insufficient for all the intricate details of his voyage--that such changes have taken place in the ocean of life since that chart was made that in many cases it is entirely deficient for the purposes of modern navigation4 ,he is told that the currents1 tides1 coasts1 strands1 and shores of that ocean are quite different now from what they were some centuries ago1 and that1 as a necessary consequence1 he must have recourse to the aids which modern navigation supplies1 in order to make up for the deficiencies in the old chart1 which is1 as a matter of course1 admitted to have been perfect at the time it was made4 ,now1 ,i earnestly desire that the ,christian reader should be able1 with clearness and decision1 to meet this grievous dishonor done to the precious volume of inspiration1 every line of which comes to him fresh from his ,father's bosom1 through the pen of ,god the ,holy ,ghost4 ,i desire that he should meet it whether it comes before him in the shape of a bold and blasphemous statement or a learned and plausible inference4 ,whatever garb it wears1 it owes its origin to the enemy of ,christ1 the enemy of the ,bible1 the enemy of the soul4 ,if1 indeed1 the ,word of ,god be not sufficient1 then where are we8 or whither shall we turn8 ,to whom shall we betake ourselves for aid if our ,father's book be in any respect defective8 ,god says that ,his book can furnish us thoroughly to all good works4 7#b ,tim4 iii4 #ag47 ,man says1 ,no2 there are many things about which the ,bible is silent1 which1 nevertheless1 we need to know4 ,whom am ,i to believe8 ,god1 or man8 ,our reply to any one who questions the divine sufficiency of ,scripture is just this3 ,either you are not a man of ,god1 or else that for which you want a warrant is not a good work4 ,this is plain4 ,no one can possibly think otherwise with his eye resting on #b ,timothy iii4 #ag4 ,oh for a deeper sense of the fullness1 majesty1 and authority of the ,word of ,god6 ,we very much need to be braced up on this point4 ,we want such a deep1 bold1 vigorous1 influential1 and abiding sense of the supreme authority of the divine canon1 and of its absolute completeness for every age1 every clime1 every position1 every department--personal1 social1 and ecclesiastical1 as shall enable us to withstand every attempt of the enemy to depreciate the value of that inestimable treasure4 ,may our hearts enter more into the spirit of those words of the ,psalmist--,thy ,word is true from the beginning2 and every one of thy righteous judgments endureth forever4 7,psalm cxix4 #afj47 ,the foregoing train of thought is awakened by the perusal of the eleventh chapter of the book of ,leviticus4 ,therein we find ,jehovah entering1 in most marvelous detail1 into a description of beasts1 birds1 fishes1 and reptiles1 and furnishing ,his people with various marks by which they were to know what was clean and what was unclean4 ,we have the summing up of the entire contents of this remarkable chapter in the two closing verses4--,this is the law of the beasts1 and of the fowl1 and of every living creature that moveth in the waters1 and of every creature that creepeth upon the earth2 to make a difference between the unclean and the clean1 and between the beast that may be eaten and the beast that may not be eaten4 ,with regard to beasts1 two things were essential to render them clean--they should chew the cud and divide the hoof4 ,whatsoever parteth the hoof1 and is cloven-footed1 and cheweth the cud among the beasts1 that shall ye eat4 ,either of these marks would1 of itself1 have been wholly insufficient to constitute ceremonial cleanness3 the two should go together4 ,now1 while these two marks were quite sufficient for the guidance of an ,israelite as to the cleanness or uncleanness of an animal1 without any reference as to why or wherefore such marks were given or what they meant1 yet is the ,christian permitted to inquire into the spiritual truth wrapped up in these ceremonial enactments4 ,what1 then1 are we to learn from those two features in a clean animal8 ,the chewing of the cud expresses the natural process of inwardly digesting that which one eats1 while the divided hoof sets forth the character of one's outward walk4 ,there is1 as we know1 an intimate connection between the two in the ,christian life4 ,the one who feeds upon the green pastures of the ,word of ,god1 and inwardly digests what he takes in--the one who is enabled to combine calm meditation with prayerful study1 will1 without doubt1 manifest that character of outward walk which is to the praise of ,him who has graciously given us ,his ,word to form our habits and govern our ways4 ,it is to be feared that many who read the ,bible do not digest the ,word4 ,the two things are widely different4 ,one may read chapter after chapter1 book after book1 and not digest so much as a single line4 ,we may read the ,bible as part of a dull and profitless routine1 but1 through lack of the ruminating powers--the digestive organs1 we derive no profit whatsoever4 ,this should be carefully looked into4 ,the cattle that browse on the green may teach us a wholesome lesson4 ,they first diligently gather up the refreshing pasture1 and then calmly lie down to chew the cud4 ,striking and beautiful picture of a ,christian feeding upon and inwardly digesting the precious contents of the volume of inspiration6 ,would that there were more of this amongst us6 ,were we more accustomed to betake ourselves to the ,word as the necessary pasture of our souls1 we should assuredly be in a more vigorous and healthy condition4 ,let us beware of reading the ,bible as a dead form--a cold duty--a piece of religious routine4 ,the same caution is needful in reference to the public exposition of the ,word4 ,let those who expound ,scripture to their fellows first feed and digest for themselves1--let them read and ruminate in private1 not merely for others1 but for themselves4 ,it is a poor thing for a man to be continually occupied in procuring food for other people1 and he himself dying of starvation4 ,then1 again1 let those who attend upon the public ministry of the ,word see that they are not doing so mechanically1 as by the force of mere religious habit1 but with an earnest desire to read1 mark1 learn1 and inwardly digest what they hear4 ,then will both teachers and taught be well-conditioned1 the spiritual life nourished and sustained1 and the true character of outward walk exhibited4 ,but be it remembered that the chewing of the cud must never be separated from the divided hoof4 ,if one but partially acquainted with the priest's guide-book--unpracticed in the divine ceremonial happened to see an animal chewing the cud1 he might hastily pronounce him clean4 ,this would have been a serious error4 ,a more careful reference to the divine directory would at once show that he must mark the animal's walk--that he must note the impression made by each movement--that he must look for the result of the divided hoof4 ,nevertheless these shall ye not eat of them that chew the cud1 or of them that divide the hoof2 as the camel1 because he cheweth the cud1 but divideth not the hoof1 he is unclean unto you1 etc41 etc4 7,ver4 #d-f47 ,in like manner the divided hoof was insufficient if not accompanied by the chewing of the cud4--,the swine1 though he divide the hoof and be cloven-footed1 yet he cheweth not the cud2 he is unclean to you4 7,ver4 #g47 ,in a word1 then1 the two things were inseparable in the case of every clean animal2 and as to the spiritual application1 it is of the very last importance1 in a practical point of view4 ,the inward life and the outward walk must go together4 ,a man may profess to love and feed upon--to study and ruminate over the ,word of ,god--the pasture of the soul2 but if his footprints along the pathway of life are not such as the ,word requires1 he is not clean4 ,and on the other hand1 a man may seem to walk with pharisaic blamelessness2 but if his walk be not the result of the hidden life1 it is worse than worthless4 ,there must be the divine principle within1 which feeds upon and digests the rich pasture of ,god's ,word1 else the impression of the footstep will be of no avail4 ,the value of each depends upon its inseparable connection with the other4 ,we are here forcibly reminded of a solemn passage in the first epistle of ,john1 in which the apostle furnishes us with the two marks whereby we may know those that are of ,god4--,in this the children of ,god are manifest1 and the children of the devil3 whosoever doeth not righteousness is not of ,god1 neither he that loveth not his brother4 7#a ,john iii4 #aj47 ,here we have the two grand characteristics of the eternal life of which all true believers are possessed1 namely1 righteousness and love--the outward and the inward4 ,both must be combined4 ,some professing ,christians are all for love1 so called1 and some for righteousness4 ,neither can exist1 in a divine way1 without the other4 ,if that which is called love exist without practical righteousness1 it will1 in reality1 be but a lax1 soft1 easy-going habit of mind1 which will tolerate all manner of error and evil2 and if that which is called righteousness exist without love1 it will be a stern1 proud1 pharisaic1 self-sufficient temper of soul1 resting upon the miserable basis of personal reputation4 ,but where the divine life is in energy1 there will ever be the inward charity combined with genuine practical righteousness4 ,the two elements are essential in the formation of true ,christian character4 ,there must be the love that will express itself in reference to the very feeblest development of that which is of ,god1 and1 at the same time1 the holiness that shrinks1 with intense abhorrence1 from all that is of ,satan4 ,we shall now pass on to the consideration of that which the ,levitical ceremonial taught with respect to all that are in the waters4 ,here1 again1 we find the double mark4 ,these shall ye eat of all that are in the waters3 whatsoever hath fins and scales in the waters1 in the seas1 and in the rivers1 them shall ye eat4 ,and all that have not fins and scales in the seas1 and in the rivers1 of all that move in the waters1 and of any living thing which is in the waters1 they shall be an abomination unto you4 7,ver4 #i1 #aj47 ,two things were necessary to render a fish ceremonially clean1 namely1 fins and scales1 which obviously set forth a certain fitness for the sphere and element in which the creature had to move4 ,but doubtless there was more than this4 ,i believe it is our privilege to discern1 in the natural properties with which ,god has endowed those creatures which move in the waters1 certain spiritual qualities which belong to the ,christian life4 ,if a fish needs a fin to enable him to move through the water1 and scales to resist the action thereof1 so does the believer need that spiritual capacity which enables him to move onward through the scene with which he is surrounded1 and1 at the same time1 to resist its influence--to prevent its penetrating--to keep it out4 ,these are precious qualities4 ,the fin and the scale are pregnant with meaning--full of practical instruction to the ,christian4 ,they exhibit to us1 in ceremonial garb1 two things which we specially need1 namely1 spiritual energy to move onward through the element which surrounds us1 and the power to preserve us from its action4 ,the one will not avail without the other4 ,it is of no use to possess a capacity to get on through the world if we are not proof against the world's influence2 and though we may seem to be able to keep the world out1 yet if we have not the motive-power1 we are defective4 ,the fins would not do without the scales1 nor the scales without the fins4 ,both were required1 to render a fish ceremonially clean2 and we1 in order to be properly equipped1 require to be incased against the penetrating influence of an evil world1 and1 at the same time1 to be furnished with a capacity to pass rapidly on4 ,the whole deportment of a ,christian should declare him a pilgrim and a stranger here4 ,onward must be his motto--ever and only onward4 ,let his locality and his circumstances be what they may1 he is to have his eye fixed on a home beyond this perishing1 passing world4 ,he is furnished1 by grace1 with spiritual ability to go forward--to penetrate energetically through all1 and carry out the earnest aspirations of his heaven-born spirit4 ,and while thus vigorously pushing his way onward--while forcing his passage to the skies1 he is to keep his inward man fenced round about and fast closed up against all external influences4 ,oh1 for more of the onward bent--the upward tendency6 for more holy fixedness of soul and profound retirement from this vain world6 ,we shall have reason to bless the ,lord for our meditations amid the ceremonial shadows of the book of ,leviticus if we are led thereby to long more intensely after those graces which though so dimly portrayed there are nevertheless so manifestly needful for us4 ,from verse #ac to verse #bd of our chapter1 we have the law with respect to birds4 ,all of the carnivorous kind1 that is1 all that fed on flesh1 were unclean2 the omnivorous1 or those who could eat any thing1 were unclean2 all those which though furnished with power to soar into the heavens would nevertheless grovel upon the earth were unclean4 ,as to the latter class1 there were some exceptional cases 7ver4 #ba1 #bb472 but the general rule1 the fixed principle1 the standing ordinance1 was as distinct as possible--,all fowls that creep1 going upon all fours1 shall be an abomination unto you4 7,ver4 #bj47 ,all this is very simple in its instruction to us4 ,those fowls that could feed upon flesh1 those that could swallow any thing or every thing1 and all groveling fowls1 were to be unclean to the ,israel of ,god1 because so pronounced by the ,god of ,israel2 nor can the spiritual mind have any difficulty in discerning the fitness of such an ordinance4 ,we can not only trace in the habits of the above three classes of fowl the just ground of their being pronounced unclean1 but we can also see in them the striking exhibition of that in nature which is to be strenuously guarded against by every true ,christian4 ,such an one is called to refuse every thing of a carnal nature4 ,moreover1 he cannot feed promiscuously upon every thing that comes before him4 ,he must try the things that differ2 he must take heed what he hears2 he must exercise a discerning mind1 a spiritual judgment1 a heavenly taste4 ,finally1 he must use his wings2 he must rise on the pinions of faith1 and find his place in the celestial sphere to which he belongs4 ,in short1 there must be nothing groveling1 nothing promiscuous1 nothing unclean1 for the ,christian4 ,as to creeping things1 the following was the general rule3 ,and every creeping thing that creepeth upon the earth shall be an abomination2 it shall not be eaten4 7,ver4 #da47 ,how wonderful to think of the condescending grace of ,jehovah6 ,he could stoop to give directions about a crawling reptile4 ,he would not leave ,his people at a loss as to the most trivial affair4 ,the priest's guide-book contained the most ample instructions as to every thing4 ,he desired to keep ,his people free from the defilement consequent upon touching1 tasting1 or handling aught that was unclean4 ,they were not their own1 and hence they were not to do as they pleased4 ,they belonged to ,jehovah2 ,his name was called upon them2 they were identified with ,him4 ,his ,word was to be their grand regulating standard in every case4 ,from it they were to learn the ceremonial status of beasts1 birds1 fishes1 and creeping things4 ,they were not to think their own thoughts1 to exercise their own reasoning powers1 or be guided by their own imaginations in such matters4 ,god's ,word was to be their sole directory4 ,other nations might eat what they pleased1 but ,israel enjoyed the high privilege of eating that only which was pleasing to ,jehovah4 ,nor was it as to the mere matter of eating aught that was unclean that the people of ,god were so jealously guarded4 ,bare contact was forbidden4 7,see ver4 #h1 #bd1 #bf-bh1 #ca-da47 ,it was impossible for a member of the ,israel of ,god to touch that which was unclean without contracting defilement4 ,this is a principle largely unfolded both in the law and the prophets4--,thus saith the ,lord of hosts1 ',ask ye now the priests concerning the law1 saying1 ,if one bear holy flesh in the skirt of his garment1 and with his skirt do touch bread1 or pottage1 or wine1 or oil1 or any meat1 shall it be holy8' ,and the priests answered and said1 ',no4' ,then said ,haggai1 ',if one that is unclean by a dead body touch any of these1 shall it be unclean8' ,and the priests answered and said1 ',it shall be unclean4' 7,hag4 ii4 #aa-ac47 ,jehovah would have ,his people holy in all things4 ,they were neither to eat nor touch aught that was unclean4--,ye shall not make yourselves abominable with any creeping thing that creepeth1 neither shall ye make yourselves unclean with them1 that ye should be defiled thereby4 ,then follows the powerful reason for all this careful separation4--,for ,i am the ,lord your ,god3 ye shall therefore sanctify yourselves1 and ye shall be holy2 for ,i am holy3 neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth4 ,for ,i am the ,lord that bringeth you up out of the land of ,egypt1 to be your ,god3 ye shall therefore be holy1 for ,i am holy4 7,ver4 #dc-de47 ,it is well to see that the personal holiness of ,god's people--their entire separation from all manner of uncleanness1 flows out of their relationship to ,him4 ,it is not upon the principle of ,stand by thyself3 ,i am holier than thou2 but simply this3 ,god is holy1 and therefore all who are brought into association with ,him must be holy likewise4 ,it is in every way worthy of ,god that ,his people should be holy4 ,thy testimonies are very sure3 holiness becometh ,thy house1 ,o ,lord1 forever4 ,what else save holiness could become the house of such an ,one as ,jehovah8 ,if any one had asked an ,israelite of old1 ,why do you shrink so from that reptile which crawls along the path8 ,he would have replied1 ,jehovah is holy1 and ,i belong to ,him4 ,he has said1 ,touch not4 ,so also now1 if a ,christian be asked why he walks apart from the ten thousand things in which the men of this world participate1 his answer is simply to be1 ,my ,father is holy4 ,this is the true foundation of personal holiness4 ,the more we contemplate the divine character1 and enter into the power of our relationship to ,god1 in ,christ1 by the energy of the ,holy ,ghost1 the holier we must1 of necessity1 be4 ,there can be no progress in the condition of holiness into which the believer is introduced1 but there is and ought to be progress in the apprehension1 experience1 and practical exhibition of that holiness4 ,these things should never be confounded4 ,all believers are in the same condition of holiness or sanctification1 but their practical measure may vary to any conceivable degree4 ,this is easily understood4 ,the condition arises out of our being brought nigh to ,god by the blood of the cross2 the practical measure will depend upon our keeping nigh by the power of the ,spirit4 ,it is not a man setting up for something superior in himself--for a greater degree of personal sanctity than is ordinarily possessed--for being in any wise better than his neighbors4 ,all such pretensions are utterly contemptible in the judgment of every right-thinking person4 ,but then1 if ,god1 in ,his exceeding grace1 stoop down to our low estate and lift us into the holy elevation of ,his blessed presence1 in association with ,christ1 has ,he not a right to prescribe what our character is to be as thus brought nigh8 ,who could think of calling in question a truth so obvious8 ,and further1 are we not bound to aim at the maintenance of that character which ,he prescribes8 ,are we to be accused of presumption for so doing8 ,was it presumption in an ,israelite to refuse to touch a creeping thing8 ,nay1 it would have been presumption of the most daring and dangerous character to have done so4 ,true1 he might not have been able to make an uncircumcised stranger understand or appreciate the reason of his conduct2 but this was not his province4 ,jehovah had said1 ,touch not1 not because an ,israelite was holier in himself than a stranger1 but because ,jehovah was holy1 and ,israel belonged to ,him4 ,it needed the eye and the heart of a circumcised disciple of the law of ,god1 in order to discern what was clean and what was not4 ,an alien knew no difference4 ,thus it must ever be4 ,it is only ,wisdom's children that can justify her and approve her heavenly ways4 ,ere turning from the eleventh chapter of ,leviticus1 my reader might1 with much spiritual profit1 compare it with the tenth chapter of ,acts1 ver4 #aa-af4 ,how strange it must have appeared to one who had1 from his earliest days1 been taught the principles of the ,mosaic ritual1 to see a vessel descending from heaven1 wherein were all manner of four-footed beasts of the earth1 and wild beasts1 and creeping things1 and fowls of the air2 and not only to see such a vessel so filled1 but also to hear a voice1 saying1 ,rise1 ,peter2 kill and eat4 ,how wonderful6 ,no examination of hoofs or habits6 ,there was no need of this4 ,the vessel and its contents had come from heaven4 ,this was enough4 ,the ,jew might ensconce himself behind the narrow inclosures of the ,jewish ritual1 and exclaim1 ,not so1 ,lord2 for ,i have never eaten any thing that is common or unclean2 but then the tide of divine grace was rising majestically above all such inclosures1 in order to embrace1 in its mighty compass1 all manner of objects1 and bear them upward to heaven1 in the power and on the authority of those precious words1 ,what ,god hath cleansed1 that call not thou common4 ,it mattered not what was in the vessel if ,god had cleansed it4 ,the ,author of the book of ,leviticus was about to raise the thoughts of ,his servant above the barriers which that book had erected1 into all the magnificence of ,heaven's grace4 ,he would teach him that true cleanness--the cleanness which ,heaven demanded--was no longer to consist in chewing the cud1 dividing the hoof1 or any such ceremonial marks1 but in being washed in the blood of the ,lamb1 which cleanseth from all sin1 and renders the believer clean enough to tread the sapphire pavement of the heavenly courts4 ,this was a noble lesson for a ,jew to learn2 it was a divine lesson1 before the light of which the shadows of the old economy must pass away4 ,the hand of sovereign grace has thrown open the door of the kingdom1 but not to admit aught that is unclean4 ,this could not be4 ,nothing unclean can enter heaven4 ,but then1 a cloven hoof was no longer to be the criterion1 but what ,god hath cleansed4 ,when ,god cleanses a man1 he must needs be clean4 ,peter was about to be sent to open the kingdom to the ,gentiles1 as he had already opened it to the ,jews1 and his ,jewish heart needed to be enlarged4 ,he needed to get above the dark shadows of a by-gone age1 into the meridian light that was shining from an open heaven1 in virtue of a completed sacrifice4 ,he needed to get out of the narrow current of ,jewish prejudices1 and be borne upon the bosom of that mighty tide of grace which was about to roll through the length and breadth of a lost world4 ,he had to learn1 too1 that the standard by which true cleanness must be regulated was no longer carnal1 ceremonial1 and earthly1 but spiritual1 moral1 and heavenly4 ,assuredly1 we may say1 these were noble lessons for the apostle of the circumcision to learn upon the housetop of ,simon the tanner4 ,they were eminently calculated to soften1 to expand1 and elevate a mind which had been trained amid the contracting influences of the ,jewish system4 ,we bless the ,lord for these precious lessons4 ,we bless ,him for the large and wealthy place in which ,he has set us1 by the blood of the cross4 ,we bless ,him that we are no longer hemmed round about by ,touch not this2 taste not that2 handle not the other thing2 but that ,his ,word assures us that every creature of ,god is good1 and nothing to be refused1 if it be received with thanksgiving2 for it is sanctified by the ,word of ,god and prayer4 7#a ,tim4 iv4 #d1 #e47 ,,chapter ,,xii4 ,this brief section reads out to us1 after its own peculiar fashion1 the double lesson of man's ruin and ,god's remedy4 ,but though the fashion is peculiar1 the lesson is most distinct and impressive4 ,it is1 at once1 deeply humbling and divinely comforting4 ,the effect of all ,scripture1 when interpreted to one's own soul directly by the power of the ,holy ,ghost1 is to lead us out of self to ,christ4 ,wherever we see our fallen nature1 at whatever stage of its history we contemplate it--whether in its conception1 at its birth1 or at any point along its whole career1 from the womb to the coffin1 it wears the double stamp of infirmity and defilement4 ,this is sometimes forgotten amid the glitter and glare1 the pomp and fashion1 the wealth and splendor1 of human life4 ,the mind of man is fruitful in devices to cover his humiliation4 ,in various ways he seeks to ornament and gild1 and put on an appearance of strength and glory1 but it is all vain4 ,he has only to be seen as he enters this world1 a poor helpless creature1 or as he passes away from it1 to take his place with the clod of the valley1 in order to have a most convincing proof of the hollowness of all his pride1 the vanity of all his glory4 ,those whose path through this world has been brightened by what man calls glory1 have entered in nakedness and helplessness1 and retreated amid disease and death4 ,nor is this all4 ,it is not merely helplessness that belongs to man--that characterizes him as he enters this life3 there is defilement also4 ,behold1 says the ,psalmist1 ,i was shapen in iniquity1 and in sin did my mother conceive me4 7,ps4 li4 #e47 ,how can he be clean that is born of a woman8 7,job xxv4 #d47 ,in the chapter before us1 we are taught that the conception and birth of a man-child involved seven days of ceremonial defilement to the mother1 together with thirty-three days of separation from the sanctuary2 and these periods were doubled in the case of a maid-child4 ,has this no voice8 ,can we not read herein a humbling lesson8 ,does it not declare to us1 in language not to be misunderstood1 that man is an unclean thing1 and that he needs the blood of atonement to cleanse him8 ,truly so4 ,man may imagine that he can work out a righteousness of his own1 he may vainly boast of the dignity of human nature1 he may put on a lofty air and assume a haughty bearing as he moves across the stage of life2 but if he would just retire for a few moments and ponder over the short section of our book which now lies open before us1 his pride1 pomp1 dignity1 and righteousness would speedily vanish1 and instead thereof1 he might find the solid basis of all true dignity1 as well as the ground of divine righteousness1 in the cross of our ,lord ,jesus ,christ4 ,the shadow of this cross passes before us in a double way in our chapter2 first1 in the circumcision of the man-child1 whereby he became enrolled as a member of the ,israel of ,god2 and secondly1 in the burnt-offering and sin-offering1 whereby the mother was restored from every defiling influence1 rendered fit once more to approach the sanctuary and to come in contact with holy things4 ,and when the days of her purifying are fulfilled1 for a son or for a daughter1 she shall bring a lamb of the first year for a burnt-offering1 and a young pigeon or a turtle-dove for a sin-offering1 unto the door of the tabernacle of the congregation1 unto the priest2 who shall offer it before the ,lord1 and make an atonement for her2 and she shall be cleansed from the issue of her blood4 ,this is the law for her that hath born a male or a female4 7,ver4 #f1 #g47 ,the death of ,christ in its two grand aspects is here introduced to our thoughts as the only thing which could possibly meet and perfectly remove the defilement connected with man's natural birth4 ,the burnt-offering presents the death of ,christ according to the divine estimate thereof2 the sin-offering1 on the other hand1 presents the death of ,christ as bearing upon the sinner's need4 ,and if she be not able to bring a lamb1 then she shall bring two turtles1 or two young pigeons2 the one for a burnt-offering and the other for a sin-offering2 and the priest shall make an atonement for her1 and she shall be clean4 ,nothing but blood-shedding could impart cleanness4 ,the cross is the only remedy for man's infirmity and man's defilement4 ,wherever that glorious work is apprehended1 by faith1 there is perfect cleanness enjoyed4 ,now1 the apprehension may be feeble1 the faith may be but wavering1 the experience may be shallow2 but let the reader remember1 for his soul's joy and comfort1 that it is not the depth of his experience1 the stability of his faith1 or the strength of his apprehension1 but the divine value1 the changeless efficacy1 of the blood of ,jesus4 ,this gives great rest to the heart4 ,the sacrifice of the cross is the same to every member of the ,israel of ,god whatever be his status in the assembly4 ,the tender considerateness of our ever-gracious ,god is seen in the fact that the blood of a turtle-dove was as efficacious for the poor as the blood of a bullock for the rich4 ,the full value of the atoning work was alike maintained and exhibited in each4 ,had it not been so1 the humble ,israelite1 if involved in ceremonial defilement1 might1 as she gazed upon the well-stocked pastures of some wealthy neighbor1 exclaim1 ,alas6 what shall ,i do8 how shall ,i be cleansed8 how shall ,i get back to my place and privilege in the assembly8 ,i have neither flock nor herd3 ,i am poor and needy4 ,but1 blessed be ,god1 the case of such an one was fully met4 ,a pigeon or turtle-dove was quite sufficient4 ,the same perfect and beautiful grace shines forth in the case of the leper in chapter xiv4 of our book--,and if he be poor and cannot get so much1 then he shall take1 etc4444 ,and he shall offer the one of the turtle-doves1 or of the young pigeons1 such as he can get2 even such as he is able to get4444 ,this is the law of him in whom is the plague of leprosy1 whose hand is not able to get that which pertaineth to his cleansing4 7,ver4 #ba1 #cj-cb47 ,grace meets the needy one just where he is and as he is4 ,the atoning blood is brought within the reach of the very lowest1 the very poorest1 the very feeblest4 ,all who need it can have it4 ,if he be poor--what then8 ,let him be cast aside8 ,ah1 no2 ,israel's ,god could never so deal with the poor and needy4 ,there is ample provision for all such in the gracious expression1 ,such as he can get2 even such as he is able to get4 ,most exquisite grace6 ,to the poor the gospel is preached4 ,none can say1 ,the blood of ,jesus was beyond me4 ,each can be challenged with the inquiry1 ,how near would you have it brought to you8 ,i bring near ,my righteousness4 ,how near8 ,so near1 that it is to him that worketh not1 but believeth on ,him that justifieth the ungodly4 7,rom4 iv4 #e47 ,again1 ,the ,word is nigh thee4 ,how nigh8 ,so nigh1 that if thou shalt confess with thy mouth the ,lord ,jesus1 and shalt believe in thine heart that ,god hath raised ,him from the dead1 thou shalt be saved4 7,rom4 x4 #i47 ,so also that most touching and beautiful invitation1 ,ho1 every one that thirsteth1 come ye to the waters1 and he that hath no money4 7,is4 lv4 #a47 ,what matchless grace shines in the expressions1 ,to him that worketh not1 and1 ,he that hath no money6 ,they are as like ,god as they are unlike man4 ,salvation is as free as the air we breathe4 ,did we create the air8 did we mingle its component parts8 ,no2 but we enjoy it1 and1 by enjoying it1 get power to live and act for ,him who made it4 ,so is it in the matter of salvation4 ,we get it without a fraction1 without an effort4 ,we feed upon the wealth of another1 we rest in the work finished by another2 and1 moreover1 it is by so feeding and resting that we are enabled to work for ,him on whose wealth we feed and in whose work we rest4 ,this is a grand gospel paradox1 perfectly inexplicable to legality1 but beautifully plain to faith4 ,divine grace delights in making provision for those who are not able to make provision for themselves4 ,but there is another invaluable lesson furnished by this twelfth chapter of ,leviticus4 ,we not only read herein the grace of ,god to the poor1 but1 by comparing its closing verse with ,luke ii4 #bd1 we learn the amazing depth to which ,god stooped in order to manifest that grace4 ,the ,lord ,jesus ,christ--,god manifest in the flesh--the pure and spotless ,lamb--the ,holy ,one1 who knew no sin1 was made of a woman1 and that woman 7wondrous mystery671 having borne in her womb1 and brought forth1 that pure and perfect1 that holy and spotless1 human body1 had to undergo the usual ceremonial1 and accomplish the days of her purification1 according to the law of ,moses4 ,and not only do we read divine grace in the fact of her having thus to purify herself1 but also the mode in which this was accomplished4--,and to offer a sacrifice according to that which is said in the law of the ,lord1 a pair of turtle-doves or two young pigeons4 ,from this simple circumstance we learn that the reputed parents of our blessed ,lord ,jesus were so poor as to be obliged to take advantage of the gracious provision made for those whose means did not afford a lamb for a burnt-offering4 ,what a thought6 ,the ,lord of glory1 the most high ,god1 ,possessor of heaven and earth1 the ,one to whom pertained the cattle upon a thousand hills--yea1 the wealth of the universe1 appeared in the world which ,his hands had made1 in the narrow circumstances of humble life4 ,the ,levitical economy had made provision for the poor1 and the mother of ,jesus availed herself thereof4 ,truly there is a profound lesson in this for the human heart4 ,the ,lord ,jesus did not make ,his appearance in this world in connection with the great or the noble4 ,he was pre-eminently a poor man4 ,he took ,his place with the poor4--,for ye know the grace of our ,lord ,jesus ,christ1 that though ,he was rich1 yet for our sakes ,he became poor1 that ye through ,his poverty might be rich4 7#b ,cor4 viii4 #i47 ,may it ever be our joy to feed upon this precious grace of our ,lord ,jesus ,christ1 by which we have been made rich for time and for eternity4 ,he emptied ,himself of all that love could give1 that we might be filled2 ,he stripped ,himself that we might be clothed2 ,he died that we might live4 ,he1 in the greatness of ,his grace1 traveled down from the height of divine wealth into the depth of human poverty1 in order that we might be raised from the dunghill of nature's ruin1 to take our place amid the princes of ,his people forever4 ,oh that the sense of this grace1 wrought in our hearts by the power of the ,holy ,ghost1 may constrain us to a more unreserved surrender of ourselves to ,him1 to whom we owe our present and everlasting felicity1 our riches1 our life1 our all6 ,,chapters ,,xiii4 ,,xiv4 ,of all the functions which1 according to the ,mosaic ritual1 the priest had to discharge1 none demanded more patient attention or more strict adherence to the divine guide-book than the discernment and proper treatment of leprosy4 ,this fact must be obvious to every one who studies1 with any measure of care1 the very extensive and important section of our book at which we have now arrived4 ,there were two things which claimed the priest's vigilant care1 namely1 the purity of the assembly1 and the grace which could not admit of the exclusion of any member save on the most clearly established grounds4 ,holiness could not permit any one to remain in who ought to be out2 and on the other hand1 grace would not have any one out who ought to be in4 ,hence1 therefore1 there was the most urgent need1 on the part of the priest1 of watchfulness1 calmness1 wisdom1 patience1 tenderness1 and enlarged experience4 ,things might seem trifling which in reality were serious1 and things might look like leprosy which were not it at all4 ,the greatest care and coolness were needed4 ,a judgment rashly formed1 a conclusion hastily arrived at1 might involve the most serious consequences1 either as regards the assembly or some individual member thereof4 ,this will account for the frequent occurrence of such expressions as the following2 namely1 ,the priest shall look--,the priest shall shut up him that hath the plague seven days--,and the priest shall look on him the seventh day--,then the priest shall shut him up seven days more--,and the priest shall look on him again the seventh day--,and the priest shall see him--,then the priest shall consider4 ,no case was to be hastily judged or rashly decided4 ,no opinion was to be formed from mere hearsay4 ,personal observation1 priestly discernment1 calm reflection1 strict adherence to the written ,word--the holy1 infallible guide-book--all these things were imperatively demanded of the priest if he would form a sound judgment of each case4 ,he was not to be guided by his own thoughts1 his own feelings1 his own wisdom1 in any thing4 ,he had ample guidance in the ,word1 if only he was subject thereto4 ,every point1 every feature1 every movement1 every variation1 every shade and character1 every peculiar symptom and affection--all was provided for1 with divine fullness and forethought1 so that the priest only needed to be acquainted with and subject to the ,word in all things1 in order to be preserved from ten thousand mistakes4 ,thus much as to the priest and his holy responsibilities4 ,we shall now consider the disease of leprosy1 as developed in a person1 in a garment1 or in a house4 ,looking at this disease in a physical point of view1 nothing can possibly be more loathsome2 and being1 so far as man is concerned1 totally incurable1 it furnishes a most vivid and appalling picture of sin--sin in one's nature1 sin in his circumstances1 sin in an assembly4 ,what a lesson for the soul in the fact that such a vile and humiliating disease should be used as a type of moral evil1 whether in a member of ,god's assembly1 in the circumstances of any member1 or in the assembly itself6 ,i4 ,and first1 then1 as to leprosy in a person2 or in other words1 the working of moral evil1 or of that which might seem to be evil1 in any member of the assembly4 ,this is a matter of grave and solemn import--a matter demanding the utmost vigilance and care on the part of all who are concerned in the good of souls and in the glory of ,god1 as involved in the well-being and purity of ,his assembly as a whole or of each individual member thereof4 ,it is important to see that while the broad principles of leprosy and its cleansing apply in a secondary sense to any sinner1 yet in the scripture now before us1 the matter is presented in connection with those who were ,god's recognized people4 ,the person who is here seen as the subject of priestly examination is a member of the assembly of ,god4 ,it is well to apprehend this4 ,god's assembly must be kept pure1 because it is ,his dwelling-place4 ,no leper can be allowed to remain within the hallowed precincts of ,jehovah's habitation4 ,but then1 mark the care1 the vigilance1 the perfect patience1 inculcated upon the priest1 lest aught that was not leprosy might be treated as such1 or lest aught that really was leprosy might be suffered to escape4 ,many things might appear in the skin--the place of manifestation--like the plague of leprosy1 which1 upon patient1 priestly investigation1 would be found to be merely superficial4 ,this was to be carefully attended to4 ,some blemish might make its appearance upon the surface1 which1 though demanding the jealous care of the one who had to act for ,god1 was not1 in reality1 defiling4 ,and yet1 that which seemed but a superficial blemish might prove to be something deeper than the skin1 something below the surface1 something affecting the hidden springs of the constitution4 ,all this claimed the most intense care on the part of the priest4 7,see ver4 #b-aa47 ,some slight neglect1 some trifling oversight1 might lead to disastrous consequences4 ,it might lead to the defilement of the assembly1 by the presence of a confirmed leper1 or to the expulsion1 for some superficial blemish1 of a genuine member of the ,israel of ,god4 ,now1 there is a rich fund of instruction in all this for the people of ,god4 ,there is a difference between personal infirmity and the positive energy of evil--between mere defects and blemishes in the outward character1 and the activity of sin in the members4 ,no doubt it is important to watch against our infirmities2 for1 if not watched1 judged1 and guarded against1 they may become the source of positive evil4 7,see ver4 #ad-bh47 ,every thing of nature must be judged and kept down4 ,we must not make any allowance for personal infirmity in ourselves1 though we should make ample allowance for it in others4 ,take1 for example1 the matter of an irritable temper4 ,i should judge it in myself2 ,i should make allowance for it in another4 ,it may1 like the burning boil in the case of an ,israelite 7ver4 #ai1 #bj471 prove the source of real defilement--the ground of exclusion from the assembly4 ,every form of weakness must be watched1 lest it become an occasion of sin4 ,a bald forehead was not leprosy1 but it was that in which leprosy might appear1 and hence it had to be watched4 ,there may be a hundred things which are not in themselves sinful1 but which may become the occasion of sin if not diligently looked after4 ,nor is it merely a question of what1 in our estimation1 may be termed blots1 blemishes1 and personal infirmities1 but even of what our hearts might feel disposed to boast of4 ,wit1 humor1 vivacity of spirit and temper--all these may become the source and centre of defilement4 ,each one has something to guard against--something to keep him ever upon the watch-tower4 ,how happy it is that we have a ,father's heart to come to and count on with respect to all such things6 ,we have the precious privilege of coming1 at all times1 into the presence of unrebuking1 unupbraiding love1 there to tell out all1 and obtain grace to help in all1 and full victory over all4 ,we need not be discouraged so long as we see such a motto inscribed on the door of our ,father's treasury--,he giveth more grace4 ,precious motto6 ,it has no limit3 it is bottomless and boundless4 ,we shall now proceed to inquire what was done in every case in which the plague of leprosy was unquestionably and unmistakably defined4 ,the ,god of ,israel could bear with infirmity1 blemish1 and failure2 but the moment it became a case of defilement1 whether in the head1 the beard1 the forehead1 or any other part1 it could not be tolerated in the holy assembly4 ,the leper in whom the plague is1 his clothes shall be rent1 and his head bare1 and he shall put a covering upon his upper lip1 and shall cry1 ,unclean1 unclean4 ,all the days wherein the plague shall be in him he shall be defiled2 he is unclean3 he shall dwell alone2 without the camp shall his habitation be4 7,ver4 #de1 #df47 ,here was the leper's condition1 the leper's occupation1 the leper's place4 ,with rent garments1 bare head1 and covered lip2 crying1 ,unclean1 unclean2 and dwelling outside1 in the dreary solitude--the dismal desert waste4 ,what could be more humiliating1 what more depressing1 than this8 ,he shall dwell alone4 ,he was unfit for communion or companionship4 ,he was excluded from the only spot in all the world in which ,jehovah's presence was known or enjoyed4 ,reader1 behold1 in the poor1 solitary leper1 a vivid type of one in whom sin is working4 ,this is really what it means4 ,it is not1 as we shall see presently1 a helpless1 ruined1 guilty1 convicted sinner1 whose guilt and misery have come thoroughly out1 and who is1 therefore1 a fit subject for the love of ,god and the blood of ,christ4 ,no2 we see in the excluded leper one in whom sin is actually working--one in whom there is the positive energy of evil4 ,this is what defiles and shuts out from the enjoyment of the divine presence and the communion of saints4 ,so long as sin is working1 there can be no fellowship with ,god or with ,his people4 ,he shall dwell alone2 without the camp shall his habitation be4 ,how long8 ,all the days wherein the plague shall be in him4 ,this is a great practical truth4 ,the energy of evil is the death-blow to communion4 ,there may be the outward appearance--the mere form--the hollow profession1 but communion there can be none so long as the energy of evil is there4 ,it matters not what the character or amount of the evil may be--if it were but the weight of a feather--if it were but some foolish thought1 so long as it continues to work1 it must hinder communion--it must cause a suspension of fellowship4 ,it is when it rises to a head--when it comes to the surface--when it is brought thoroughly out that it can be perfectly met and put away by the grace of ,god and by the blood of the ,lamb4 ,this leads us to a deeply interesting point in connection with the leper--a point which must prove a complete paradox to all save those who understand ,god's mode of dealing with sinners4 ,and if a leprosy break out abroad in the skin1 and the leprosy cover all the skin of him that hath the plague1 from his head even to his foot1 wheresoever the priest looketh2 then the priest shall consider2 and1 behold1 if the leprosy have covered all his flesh1 he shall pronounce him clean that hath the plague3 it is all turned white3 he is clean4 7,chap4 xiii4 #ab1 #ac47 ,the moment a sinner is in his true place before ,god1 the whole question is settled3 directly his real character is fully brought out1 there is no further difficulty4 ,he may have to pass through much painful exercise ere he reaches this point--exercise consequent upon his refusal to take his true place--to bring out all the truth with respect to what he is2 but the moment he is brought to say1 from his heart1 ,just as ,i am1 the free grace of ,god flows down to him4 ,when ,i kept silence1 my bones waxed old through my roaring all the day long4 ,for day and night ,thy hand was heavy upon me3 my moisture is turned into the drought of summer4 7,ps4 xxxii4 #c1 #d47 ,how long did this painful exercise continue8 ,until the whole truth was brought out--until all that which was working inwardly came fully to the surface4--,i acknowledged my sin unto ,thee1 and mine iniquity have ,i not hid4 ,i said1 ',i will confess my transgressions unto the ,lord1' and ,thou forgavest the iniquity of my sin4 7,ver4 #e47 ,it is deeply interesting to mark the progress of the ,lord's dealing with the leprous man1 from the moment that the suspicion is raised1 by certain features in the place of manifestation1 until the disease covers the whole man1 from the crown of the head unto the sole of the foot4 ,there was no haste and no indifference4 ,god ever enters the place of judgment with a slow and measured pace2 but when ,he does enter1 ,he must act according to the claims of ,his nature4 ,he can patiently investigate4 ,he can wait for seven days2 and should there be the slightest variation in the symptoms1 ,he can wait seven days more2 but the moment it is found to be the positive working of leprosy1 there can be no toleration4 ,without the camp shall his habitation be4 ,how long8 ,until the disease comes fully to the surface4 ,if the leprosy have covered all his flesh1 he shall pronounce him clean4 ,this is a most precious and interesting point4 ,the very smallest speck of leprosy was intolerable to ,god2 and yet when the whole man was covered1 from head to foot1 he was pronounced clean--that is1 he was a proper subject for the grace of ,god and the blood of atonement4 ,thus is it1 in every case1 with the sinner4 ,god is of purer eyes than to behold evil1 and cannot look upon iniquity 7,hab4 i4 #ac472 and yet the moment a sinner takes his true place1 as one thoroughly lost1 guilty1 and undone--as one in whom there is not so much as a single point on which the eye of ,infinite ,holiness can rest with complacency--as one who is so bad that he cannot possibly be worse1 there is an immediate1 a perfect1 a divine settlement of the entire matter4 ,the grace of ,god deals with sinners1 and when ,i know myself to be a sinner1 ,i know myself to be one whom ,christ came to save4 ,the more clearly any one can prove me to be a sinner1 the more clearly he establishes my title to the love of ,god and the work of ,christ4 ,for ,christ also hath once suffered for sins1 the just for the unjust1 that ,he might bring us to ,god4 7#a ,pet4 iii4 #ah47 ,now1 if ,i am unjust1 ,i am one of those very people for whom ,christ died1 and ,i am entitled to all the benefits of ,his death4 ,there is not a just man upon earth2 and inasmuch as ,i am upon earth1 it is plain that ,i am unjust1 and it is equally plain that ,christ died for me--that ,he suffered for my sins4 ,since1 therefore1 ,christ died for me1 it is my happy privilege to enter into the immediate enjoyment of the fruits of ,his sacrifice4 ,this is as plain as plainness itself4 ,it demands no effort whatsoever4 ,i am not called to be any thing but just what ,i am4 ,i am not called to feel1 to experience1 to realize any thing4 ,the ,word of ,god assures me that ,christ died for me just as ,i am2 and if ,he died for me1 ,i am as safe as ,he is ,himself4 ,there is nothing against me3 ,christ met all4 ,he not only suffered for my sins1 but ,he made an end of sin4 ,he abolished the entire system in which1 as a child of the first ,adam1 ,i stood1 and ,he has introduced me into a new position1 in association with ,himself1 and there ,i stand before ,god1 free from all charge of sin and all fear of judgment4 ,just as ,i am--without one plea1 ,but that ,thy blood was shed for me1 ,and that ,thou bid'st me come to ,thee1 ,o ,lamb of ,god1 ,i come6 ,how do ,i know that ,his blood was shed for me8 ,by the ,scriptures4 ,blessed1 solid1 eternal ground of knowledge6 ,christ suffered for sins3 ,i have gotten sins4 ,christ died1 the just for the unjust3 ,i am unjust4 ,wherefore the death of ,christ appropriates itself to me as fully1 as immediately1 and as divinely as though ,i were the only sinner upon earth4 ,it is not a question of my appropriation1 realization1 or experience4 ,many souls harass themselves about this4 ,how often has one heard such language as the following3 ,oh1 ,i believe that ,christ died for sinners1 but ,i cannot realize that my sins are forgiven4 ,i cannot apply1 ,i cannot appropriate1 ,i do not experience the benefit of ,christ's death6 ,all this is self1 and not ,christ2 it is feeling1 and not ,scripture4 ,if we search from cover to cover of the blessed volume1 we shall not find a syllable about being saved by realization1 experience1 or appropriation4 ,the gospel applies itself to all who are on the ground of being lost4 ,christ died for sinners4 ,that is just what ,i am2 wherefore ,he died for me4 ,how do ,i know this8 is it because ,i feel it8 ,by no means4 ,how then8 ,by the ,word of ,god4 ,christ died for our sins according to the ,scriptures2 ,he was buried1 and rose again the third day according to the ,scriptures4 7#a ,cor4 xv4 #c1 #d47 ,thus it is all according to the ,scriptures4 ,if it were according to our feelings1 we should be in a deplorable way1 for our feelings are hardly the same for the length of a day1 but the ,scriptures are ever the same4 ,forever1 ,o ,lord1 ,thy ,word is settled in heaven4--,thou hast magnified ,thy ,word above all ,thy name4 ,no doubt it is a very happy thing to realize1 to feel1 and to experience2 but if we put these things in the place of ,christ1 we shall neither have them nor the ,christ that yields them4 ,if ,i am occupied with ,christ1 ,i shall realize2 but if ,i put my realization in place of ,christ1 ,i shall have neither the one nor the other4 ,this is the sad condition of thousands4 ,instead of resting on the stable authority of the ,scriptures1 they are ever looking into their own hearts1 and hence they are always uncertain and1 as a consequence1 always unhappy4 ,a condition of doubt is a condition of torture2 but how can ,i get rid of my doubt8 ,simply by relying on the divine authority of the ,scriptures4 ,of what do the ,scriptures testify8 ,of ,christ4 7,john v47 ,they declare that ,christ died for our sins1 and that ,he was raised again for our justification4 7,rom4 iv47 ,this settles every thing4 ,the self-same authority that tells me ,i am unjust tells me also that ,christ died for me4 ,nothing can be plainer than this4 ,if ,i were aught else than unjust1 the death of ,christ would not be for me at all2 but being unjust1 it is divinely fitted1 divinely intended1 and divinely applied to me4 ,if ,i am occupied with any thing in1 of1 or about myself1 it is plain ,i have not entered into the full spiritual application of ,leviticus xiii4 #ab1 #ac--;,i have not come to the ,lamb of ,god just as ,i am4 ,it is when the leper is covered from head to foot that he is on the true ground4 ,it is there and there alone that grace can meet him4 ,then the priest shall consider2 and1 behold1 if the leprosy have covered all his flesh1 he shall pronounce him clean that hath the plague3 it is all turned white3 he is clean4 ,precious truth6 ,where sin abounded1 grace did much more abound4 ,so long as ,i think there is a single spot which is not covered with the direful disease1 ,i have not come to the end of myself4 ,it is when my true condition is fully disclosed to my view that ,i really understand the meaning of salvation by grace4 ,the force of all this will be more fully apprehended when we come to consider the ordinances connected with the cleansing of the leper1 in chapter xiv4 of our book4 ,we shall now briefly enter upon the question of leprosy in a garment1 as presented in chapter xiii4 #dg-ei4 ,,ii4 ,the garment or skin suggests to the mind the idea of a man's circumstances or habits4 ,this is a deeply practical point4 ,we are to watch against the working of evil in our ways just as carefully as against evil in ourselves4 ,the same patient investigation is observable with respect to a garment as in the case of a person4 ,there is no haste1 neither is there any indifference4--,the priest shall look upon the plague1 and shut up it that hath the plague seven days4 ,there must be no indifference1 no indolence1 no carelessness4 ,evil may creep into our habits and circumstances in numberless ways1 and hence the moment we perceive aught of a suspicious nature1 it must be submitted to a calm1 patient process of priestly investigation4 ,it must be shut up seven days1 in order that it may have full time to develop itself perfectly4 ,and he shall look on the plague on the seventh day3 if the plague be spread in the garment1 either in the warp1 or in the woof1 or in a skin1 or in any work that is made of skin1 the plague is a fretting leprosy2 it is unclean4 ,he shall therefore burn that garment4 ,the wrong habit must be given up the moment ,i discover it4 ,if ,i find myself in a thoroughly wrong position1 ,i must abandon it4 ,the burning of the garment expresses the act of judgment upon evil1 whether in a man's habits or circumstances4 ,there must be no trifling with evil4 ,in certain cases the garment was to be washed1 which expresses the action of the ,word of ,god upon a man's habits4 ,then the priest shall command that they wash the thing wherein the plague is1 and he shall shut it up seven days more4 ,there is to be patient waiting1 in order to ascertain the effect of the ,word4 ,and the priest shall look on the plague1 after that it is washed2 and1 behold1 if the plague have not changed1 444 thou shalt burn it in the fire4 ,when there is any thing radically and irremediably bad in one's position or habits1 the whole thing is to be given up4 ,and if the priest look1 and1 behold1 the plague be somewhat dark after the washing of it2 then he shall rend it out of the garment4 ,the ,word may produce such an effect as that the wrong features in a man's character1 or the wrong points in his position1 shall be given up1 and the evil be got rid of2 but if the evil continue after all1 the whole thing must be condemned and set aside4 ,there is a rich mine of practical instruction in all this4 ,we must look well to the position which we occupy1 the circumstances in which we stand1 the habits we adopt1 the character we wear4 ,there is special need of watchfulness4 ,every suspicious symptom and trait must be sedulously guarded1 lest it should prove1 in the sequel1 to be a fretting or spreading leprosy1 whereby we ourselves and many others may be defiled4 ,we may be placed in a position attached to which there are certain wrong things which can be given up without entirely abandoning the position2 and on the other hand1 we may find ourselves in a situation in which it is impossible to abide with ,god4 ,where the eye is single1 the path will be plain4 ,where the one desire of the heart is to enjoy the divine presence1 we shall easily discover those things which tend to deprive us of that unspeakable blessing4 ,may our hearts be tender and sensitive2 may we cultivate a deeper1 closer walk with ,god2 and may we carefully guard against every form of defilement1 whether in person1 in habit1 or in association4 ,we shall now proceed to consider the beauteous and significant ordinances connected with the cleansing of the leper1 in which we shall find some of the most precious truths of the gospel presented to us4 ,and the ,lord spake unto ,moses1 saying1 ',this shall be the law of the leper in the day of his cleansing3 he shall be brought unto the priest3 and the priest shall go forth out of the camp4 7,chap4 xiv4 #a-c47 ,we have already seen the place which the leper occupied4 ,he was outside the camp1 in the place of moral distance from ,god--from ,his sanctuary and ,his assembly4 ,moreover1 he dwelt in dreary solitude1 in a condition of uncleanness4 ,he was beyond the reach of human aid1 and as for himself1 he could only communicate defilement to every one and every thing he touched4 ,it was therefore obviously impossible that he could do aught to cleanse himself4 ,if1 indeed1 he could only defile by his very touch1 how could he possibly cleanse himself8 how could he contribute towards1 or co-operate in1 his cleansing8 ,impossible4 ,as an unclean leper1 he could not do so much as a single thing for himself2 all had to be done for him4 ,he could not make his way to ,god1 but ,god could make ,his way to him4 ,he was shut up to ,god4 ,there was no help for him either in himself or in his fellow-man4 ,it is clear that one leper could not cleanse another2 and it is equally clear that if a leper touched a clean person1 he rendered him unclean4 ,his only resource was in ,god4 ,he was to be a debtor to grace for every thing4 ,hence1 we read1 ,the priest shall go forth out of the camp4 ,it is not said1 ,the leper shall go4 ,this was wholly out of the question4 ,it was of no use talking to the leper about going or doing4 ,he was consigned to dreary solitude2 whither could he go8 ,he was involved in helpless defilement2 what could he do8 ,he might long for fellowship and long to be clean1 but his longings were those of a lonely helpless leper4 ,he might make efforts after cleansing1 but his efforts could but prove him unclean1 and tend to spread defilement4 ,before ever he could be pronounced clean1 a work had to be wrought for him--a work which he could neither do nor help to do--a work which had to be wholly accomplished by another4 ,the leper was called to stand still and behold the priest doing a work in virtue of which the leprosy could be perfectly cleansed4 ,the priest accomplished all3 the leper did nothing4 ,then shall the priest command to take for him that is to be cleansed1 two birds1 alive and clean1 and cedar-wood1 and scarlet1 and hyssop4 ,and the priest shall command that one of the birds be killed in an earthen vessel over running water4 ,in the priest going forth from the camp--forth from ,god's dwelling-place--we behold the blessed ,lord ,jesus coming down from the bosom of the ,father1 ,his eternal dwelling-place1 into this polluted world of ours1 where ,he beheld us sunk in the polluting leprosy of sin4 ,he1 like the good ,samaritan1 came where we were4 ,he did not come half-way merely2 ,he did not come nine-tenths of the way2 ,he came all the way4 ,this was indispensable4 ,he could not consistently with the holy claims of the throne of ,god have bidden our leprosy to depart had ,he remained in the bosom4 ,he could call worlds into existence by the word of ,his mouth1 but when leprous sinners had to be cleansed1 something more was needed4 ,god so loved the world1 that ,he gave ,his only begotten ,son4 ,when worlds were to be framed1 ,god had but to speak2 when sinners had to be saved1 ,he had to give ,his ,son4 ,in this was manifested the love of ,god towards us1 because that ,god sent ,his only begotten ,son into the world1 that we might live through ,him4 ,herein is love1 not that we loved ,god1 but that ,he loved us1 and sent ,his ,son to be the propitiation for our sins4 7#a ,john iv4 #i1 #aj47 ,but there was far more to be accomplished than the mission and incarnation of the ,son4 ,it would have availed the leper but little indeed had the priest merely gone forth from the camp and looked upon his low and forlorn condition4 ,blood-shedding was essentially necessary ere leprosy could be removed4 ,the death of a spotless victim was needed4 ,without shedding of blood is no remission4 7,heb4 ix4 #bb47 ,and be it observed that the shedding of blood was the real basis of the leper's cleansing4 ,it was not a mere circumstance1 which1 in conjunction with others1 contributed to the leper's cleansing4 ,by no means4 ,the giving up of the life was the grand and all-important fact4 ,when this was accomplished1 the way was open1 every barrier was removed1 ,god could deal in perfect grace with the leper4 ,this point should be distinctly laid hold of if my reader would fully enter into the glorious doctrine of the blood4 ,and the priest shall command that one of the birds be killed in an earthen vessel over running water4 ,here we have the acknowledged type of the death of ,christ1 who through the eternal ,spirit offered ,himself without spot to ,god4 ,he was crucified in weakness4 7,heb4 ix42 #b ,cor4 xiii47 ,the greatest1 the mightiest1 the most glorious1 the most momentous work that ever was accomplished1 throughout the wide universe of ,god1 was wrought in weakness4 ,oh1 my reader1 how terrible a thing must sin be in the judgment of ,god when ,his own beloved ,son had to come down from heaven and hang upon yonder cursed tree1 a spectacle to men1 to angels1 and to devils1 in order that you and ,i might be forgiven6 ,and what a type of sin have we in leprosy6 ,who would have thought that that little bright spot appearing on the person of some member of the congregation was a matter of such grave consequence8 ,but1 ah6 that little bright spot was nothing less than the energy of evil in the place of manifestation4 ,it was the index of the dreadful working of sin in the nature2 and ere that person could be fitted for a place in the assembly1 or for the enjoyment of communion with a holy ,god1 the ,son of ,god had to leave those bright heavens and descend into the lowest parts of the earth1 in order to make a full atonement for that which exhibited itself merely in the form of a little bright spot4 ,let us remember this4 ,sin is a dreadful thing in the estimation of ,god4 ,he cannot tolerate so much as a single sinful thought4 ,before one such thought could be forgiven1 ,christ had to die upon the cross4 ,the most trifling sin 7if any sin can be called trifling17 demanded nothing less than ,god's eternal and coequal ,son4 ,but1 eternal praise be to ,god1 what sin demanded1 redeeming love freely gave2 and now ,god is infinitely more glorified in the forgiveness of sins than ,he could have been had ,adam maintained his original innocency4 ,god is more glorified in the salvation1 the pardon1 the justification1 the preservation1 and final glorification of guilty man than ,he could have been in maintaining an innocent man in the enjoyment of creation-blessings4 ,such is the precious mystery of redemption4 ,may our hearts enter1 by the power of the ,holy ,ghost1 into the living and profound depths of this wondrous mystery4 ,as for the living bird1 he shall take it1 and the cedar-wood1 and the scarlet1 and the hyssop1 and shall dip them and the living bird in the blood of the bird that was killed over the running water4 ,and he shall sprinkle upon him that is to be cleansed from the leprosy seven times1 and shall pronounce him clean1 and shall let the living bird loose into the open field4 ,the blood being shed1 the priest can enter directly and fully upon his work4 ,up to this1 we read1 ,the priest shall command2 but now he acts immediately himself4 ,the death of ,christ is the basis of ,his priestly ministration4 ,having entered with ,his own blood into the holy place1 ,he acts as our great ,high-,priest1 applying to our souls all the precious results of ,his atoning work1 and maintaining us in the full and divine integrity of the position into which ,his sacrifice has introduced us4 ,for every high-priest is ordained to offer gifts and sacrifices3 wherefore it is of necessity that this ,man have somewhat also to offer4 ,for if ,he were on earth1 ,he should not be a priest4 7,heb4 viii4 #c1 #d47 ,we could hardly have a more perfect type of the resurrection of ,christ than that presented in the living bird let loose into the open field4 ,it was not let go until after the death of its companion2 for the two birds typify one ,christ in two stages of ,his blessed work1 namely1 death and resurrection4 ,ten thousand birds let loose would not have availed for the leper4 ,it was that living bird1 mounting upward into the open heavens1 bearing upon his wing the significant token of accomplished atonement--it was that which told out the great fact that the work was done1 the ground cleared1 the foundation laid4 ,thus is it in reference to our blessed ,lord ,jesus ,christ4 ,his resurrection declares the glorious triumph of redemption4 ,he rose again the third day according to the ,scriptures4 ,he was raised again for our justification4 ,it is this that sets the burdened heart free and liberates the struggling conscience4 ,the ,scriptures assure me that ,jesus was nailed to the cross under the weight of my sins2 but the same ,scriptures assure me that ,he rose from the grave without one of those sins upon ,him4 ,nor is this all4 ,the same ,scriptures assure me that all who put their trust in ,jesus are as free from all charge of guilt as ,he is2 that there is no more wrath or condemnation for them than for ,him2 that they are in ,him1 one with ,him1 accepted in ,him1 co-quickened1 co-raised1 co-seated1 with ,him4 ,such is the peace-giving testimony of the ,scriptures of truth--such the record of ,god who cannot lie4 7,see ,rom4 vi4 #f-aa2 viii4 #a-d2 #b ,cor4 v4 #ba2 ,eph4 ii4 #e1 #f2 ,col4 ii4 #aj-ae2 #a ,john iv4 #ag47 ,but we have another most important truth set before us in verse #f of our chapter4 ,we not only see our full deliverance from guilt and condemnation1 as beautifully exhibited in the living bird let loose1 but we see also our entire deliverance from all the attractions of earth and all the influences of nature4 ,the scarlet would be the apt expression of the former1 while the cedar-wood and hyssop would set forth the latter4 ,the cross is the end of all this world's glory4 ,god presents it as such1 and the believer recognizes it as such4 ,god forbid that ,i should glory1 save in the cross of our ,lord ,jesus ,christ1 whereby the world is crucified unto me1 and ,i unto the world4 7,gal4 vi4 #ad47 ,then1 as to the cedar-wood and hyssop1 they present to us1 as it were1 the two extremes of nature's wide range4 ,solomon spake of trees1 from the cedar-tree that is in ,lebanon even unto the hyssop that springeth out of the wall4 7#a ,kings iv4 #cc47 ,from the lofty cedar which crowns the sides of ,lebanon1 down to the lowly hyssop--the wide extremes and all that lies between--nature in all its departments is brought under the power of the cross2 so that the believer sees in the death of ,christ the end of all his guilt1 the end of all earth's glory1 and the end of the whole system of nature--the entire old creation4 ,and with what is he to be occupied8 ,with ,him who is the ,antitype of that living bird1 with blood-stained feathers1 ascending into the open heavens4 ,precious1 glorious1 soul-satisfying object6 ,a risen1 ascended1 triumphant1 glorified ,christ1 who has passed into the heavens1 bearing in ,his sacred ,person the marks of an accomplished atonement4 ,it is with ,him we have to do3 we are shut up to ,him4 ,he is ,god's exclusive object2 ,he is the centre of heaven's joy1 the theme of angels' song4 ,we want none of earth's glory1 none of nature's attractions4 ,we can behold them all1 together with our sin and guilt1 forever set aside by the death of ,christ4 ,we can well afford to dispense with earth and nature1 inasmuch as we have gotten1 instead thereof1 the unsearchable riches of ,christ4 ,and he shall sprinkle upon him that is to be cleansed from the leprosy seven times1 and shall pronounce him clean1 and shall let the bird loose into the open field4 ,the more deeply we ponder over the contents of chapter xiii1 the more clearly we shall see how utterly impossible it was for the leper to do aught towards his own cleansing4 ,all he could do was to put a covering upon his upper lip2 and all he could say was1 ,unclean1 unclean4 ,it belonged to ,god1 and to ,him alone1 to devise and accomplish a work whereby the leprosy could be perfectly cleansed2 and further1 it belonged to ,god1 and to ,him alone1 to pronounce the leper clean4 ,hence it is written1 ,the priest shall sprinkle1 and he shall pronounce him clean4 ,it is not said1 ,the leper shall sprinkle and pronounce or imagine himself clean4 ,this would never do4 ,god was the ,judge--,god was the ,healer--,god was the ,cleanser4 ,he alone knew what leprosy was1 how it could be put away1 and when to pronounce the leper clean4 ,the leper might have gone on all his days covered with leprosy1 and yet be wholly ignorant of what was wrong with him4 ,it was the ,word of ,god--the ,scriptures of truth--the divine ,record that declared the full truth as to leprosy2 and nothing short of the self-same authority could pronounce the leper clean1 and that1 moreover1 only on the solid and indisputable ground of death and resurrection4 ,there is the most precious connection between the three things in verse #g3 the blood is sprinkled1 the leper pronounced clean1 and the living bird let loose4 ,there is not so much as a single syllable about what the leper was to do1 to say1 to think1 or to feel4 ,it was enough that he was a leper--a fully revealed1 a thoroughly judged leper1 covered from head to foot4 ,this sufficed for him2 all the rest pertained to ,god4 ,it is of all importance for the anxious inquirer after peace to enter into the truth unfolded in this branch of our subject4 ,so many are tried by the question of feeling1 realizing1 and appropriating1 instead of seeing1 as in the leper's case1 that the sprinkling of the blood was as independent and as divine as the shedding of it4 ,it is not said1 ,the leper shall apply1 appropriate1 or realize1 and then he shall be clean4 ,by no means4 ,the plan of deliverance was divine2 the provision of the sacrifice was divine2 the shedding of the blood was divine2 the sprinkling of the blood was divine2 the record as to the result was divine3 in short1 it was all divine4 ,it is not that we should undervalue realization1 or1 to speak more correctly1 communion1 through the ,holy ,ghost1 with all the precious results of ,christ's work for us4 ,far from it3 we shall see presently the place assigned thereto in the divine economy4 ,but then we are no more saved by realization than the leper was cleansed by it4 ,the gospel1 by which we are saved1 is that ,christ died for our sins according to the ,scriptures2 and that ,he was buried1 and that ,he rose again the third day according to the ,scriptures4 ,there is nothing about realization here4 ,no doubt it is happy to realize4 ,it is a very happy thing for one who was just on the point of being drowned to realize himself in a life-boat2 but clearly he is saved by the boat and not by his realization4 ,so it is with the sinner that believes on the ,lord ,jesus ,christ4 ,he is saved by death and resurrection4 ,is it because he realizes it8 ,no2 but because ,god says it4 ,it is according to the ,scriptures4 ,christ died and rose again1 and on that ground ,god pronounces him clean4 ,no condemnation1 ,o my soul6 ',tis ,god that speaks the word4 ,this gives immense peace to the soul4 ,i have to do with ,god's plain record1 which nothing can ever shake4 ,that record has reference to ,god's own work4 ,it is ,he ,himself who has wrought all that was needful in order to my being pronounced clean in ,his sight4 ,my pardon no more depends upon my realization than upon any works of righteousness that ,i have done2 and it no more depends upon my works of righteousness than it does upon my crimes4 ,in a word1 it depends exclusively upon the death and resurrection of ,christ4 ,how do ,i know it8 ,god tells me4 ,it is according to the ,scriptures4 ,there are perhaps few things which disclose the deep-seated legality of our hearts more strikingly than this oft-raised question of realization4 ,we will have in something of self1 and thus so sadly mar our peace and liberty in ,christ4 ,it is mainly because of this that ,i dwell at such length upon the beautiful ordinance of the cleansing of the leper1 and especially on the truth unfolded in chapter xiv4 #g4 ,it was the priest that sprinkled the blood1 and it was the priest that pronounced the leper clean4 ,thus it is in the case of the sinner4 ,the moment he is on his true ground1 the blood of ,christ and the ,word of ,god apply themselves without any further question or difficulty whatever2 but the moment this harassing question of realization is raised1 the peace is disturbed1 the heart depressed1 and the mind bewildered4 ,the more thoroughly ,i get done with self1 and become occupied with ,christ1 as presented in the ,scriptures1 the more settled my peace will be4 ,if the leper had looked at himself when the priest pronounced him clean1 would he have found any basis for the declaration8 ,surely not4 ,the sprinkled blood was the basis of the divine record1 and not any thing in or connected with the leper4 ,the leper was not asked how he felt or what he thought2 he was not questioned as to whether he had a deep sense of the vileness of his disease4 ,he was an acknowledged leper2 that was enough4 ,it was for such an one the blood was shed1 and that blood made him clean4 ,how did he know this8 was it because he felt it8 ,no2 but because the priest1 on ,god's behalf and by ,his authority1 told him so4 ,the leper was pronounced clean on the very same ground that the living bird was let loose4 ,the same blood which stained the feathers of that living bird was sprinkled upon the leper4 ,this was a perfect settlement of the whole affair1 and that1 too1 in a manner entirely independent of the leper1 the leper's thoughts1 his feelings1 and his realization4 ,such is the type4 ,and when we look from the type to the ,antitype1 we see that our blessed ,lord ,jesus ,christ entered heaven and laid on the throne of ,god the eternal record of an accomplished work1 in virtue of which the believer enters also4 ,this is a most glorious truth1 divinely calculated to dispel from the heart of the anxious inquirer every doubt1 every fear1 every bewildering thought1 and every harassing question4 ,a risen ,christ is ,god's exclusive object1 and ,he sees every believer in ,him4 ,may every awakened soul find abiding repose in this emancipating truth4 ,and he that is to be cleansed shall wash his clothes1 and shave off all his hair1 and wash himself in water1 that he may be clean2 and after that he shall come into the camp1 and shall tarry abroad out of his tent seven days4 7,ver4 #h47 ,the leper1 being pronounced clean1 can begin to do what he could not even have attempted to do before1 namely1 to cleanse himself1 cleanse his habits1 shave off all his hair2 and1 having done so1 he is privileged to take his place in the camp--the place of ostensible1 recognized1 public relationship with the ,god of ,israel1 whose presence in that camp it was which rendered the expulsion of the leper needful4 ,the blood having been applied in its expiating virtue1 there is the washing of water1 which expresses the action of the ,word on the character1 the habits1 the ways1 so as to render the person1 not only in ,god's view1 but also in the view of the congregation1 morally and practically fit for a place in the public assembly4 ,but1 be it observed1 the man1 though sprinkled with blood and washed with water1 and thus entitled to a position in the public assembly1 was not permitted to enter his own tent4 ,he was not permitted to enter upon the full enjoyment of those private1 personal privileges which belonged to his own peculiar place in the camp4 ,in other words1 though knowing redemption through the shed and sprinkled blood1 and owning the ,word as the rule according to which his person and all his habits should be cleansed and regulated1 he had yet to be brought1 in the power of the ,spirit1 into full1 intelligent communion with his own special place1 portion1 and privileges in ,christ4 ,i speak according to the doctrine of the type2 and ,i feel it to be of importance to apprehend the truth unfolded therein4 ,it is too often overlooked4 ,there are many who own the blood of ,christ as the alone ground of pardon1 and the ,word of ,god as that whereby alone their habits1 ways1 and associations are to be cleansed and ordered1 who nevertheless are far from entering1 by the power of the ,holy ,ghost1 into communion with the preciousness and excellency of that ,one whose blood has put away their sins and whose ,word is to cleanse their practical habits4 ,they are in the place of ostensible and actual relationship1 but not in the power of personal communion4 ,it is perfectly true that all believers are in ,christ1 and1 as such1 entitled to communion with the very highest truths2 moreover1 they have the ,holy ,ghost as the power of communion1--all this is divinely true2 but then there is not that entire setting aside of all that pertains to nature1 which is really essential to the power of communion with ,christ in all the aspects of ,his character and work4 ,in point of fact1 this latter will not be fully known to any until the eighth day--the day of resurrection-glory1 when we shall know even as we are known4 ,then1 indeed1 each one for himself1 and all together1 shall enter into the full1 unhindered power of communion with ,christ1 in all the precious phases of ,his ,person and features of ,his character unfolded from verse #aj to #bj of our chapter4 ,such is the hope set before us2 but even now1 in proportion as we enter1 by faith1 through the mighty energy of the indwelling ,spirit1 into the death of nature and all pertaining thereto1 we can feed upon and rejoice in ,christ as the portion of our souls1 in the place of individual communion4 ,but it shall be on the seventh day1 that he shall shave all his hair off his head and his beard and his eyebrows1 even all his hair he shall shave off2 and he shall wash his clothes1 also he shall wash his flesh in water1 and he shall be clean4 7,ver4 #i47 ,now1 it is clear that the leper was just as clean1 in ,god's judgment1 on the first day1 when the blood was sprinkled upon him in its sevenfold or perfect efficacy1 as he was on the seventh day4 ,wherein1 then1 was the difference8 ,not in his actual standing and condition1 but in his personal intelligence and communion4 ,on the seventh day he was called to enter into the full and complete abolition of all that pertained to nature4 ,he was called to apprehend that not merely was nature's leprosy to be put away1 but nature's ornaments--yea1 all that was natural--all that belonged to the old condition4 ,it is one thing to know1 as a doctrine1 that ,god sees my nature to be dead1 and it is quite another thing for me to reckon myself as dead--to put off1 practically1 the old man and his deeds--to mortify my members which are on the earth4 ,this1 probably1 is what many godly persons mean when they speak of progressive sanctification4 ,they mean a right thing1 though they do not put it exactly as the ,scriptures do4 ,the leper was pronounced clean the moment the blood was sprinkled upon him1 and yet he had to cleanse himself4 ,how was this8 ,in the former case1 he was clean in the judgment of ,god2 in the latter1 he was to be clean practically1 in his own personal intelligence1 and in his manifested character4 ,thus it is with the believer4 ,he is1 as one with ,christ1 washed1 sanctified1 and justified--accepted--complete4 7#a ,cor4 vi4 #aa2 ,eph4 i4 #f2 ,col4 ii4 #aj47 ,such is his unalterable standing and condition before ,god4 ,he is as perfectly sanctified as he is justified1 for ,christ is the measure of both the one and the other1 according to ,god's judgment and view of the case4 ,but then the believer's apprehension of all this in his own soul1 and his exhibition thereof in his habits and ways1 open up quite another line of things4 ,hence it is we read1 ,having therefore these promises1 dearly beloved1 let us cleanse ourselves from all filthiness of the flesh and spirit1 perfecting holiness in the fear of ,god4 7#b ,cor4 vii4 #a47 ,it is because ,christ has cleansed us by ,his precious blood that therefore we are called to cleanse ourselves by the application of the ,word1 through the ,spirit4 ,this is ,he that came by water and blood1 ,jesus ,christ2 not by water only1 but by water and blood4 ,and it is the ,spirit that beareth witness1 because the ,spirit is truth4 ,for there are three that bear record1 the ,spirit1 and the water1 and the blood2 and these three agree in one4 7#a ,john v4 #f1 #h47 ,here we have atonement by the blood1 cleansing by the ,word1 and power by the ,spirit--all founded upon the death of ,christ1 and all vividly foreshadowed in the ordinances connected with the cleansing of the leper4 ,and on the eighth day he shall take two he lambs without blemish1 and one ewe lamb of the first year without blemish1 and three tenth deals of fine flour for a meat-offering1 mingled with oil1 and one log of oil4 ,and the priest that maketh him clean shall present the man that is to be made clean1 and those things1 before the ,lord1 at the door of the tabernacle of the congregation4 ,and the priest shall take one he lamb1 and offer him for a trespass-offering1 and the log of oil1 and wave them for a wave-offering before the ,lord4 7,ver4 #aj-ab47 ,the entire range of offerings is here introduced2 but it is the trespass-offering which is first killed1 inasmuch as the leper is viewed as an actual trespasser4 ,this is true in every case4 ,as those who have trespassed against ,god1 we need ,christ as the ,one who atoned1 on the cross1 for those trespasses4 ,himself bare our sins in ,his own body on the tree4 ,the first view which the sinner gets of ,christ is as the ,antitype of the trespass-offering4 ,and the priest shall take some of the blood of the trespass-offering1 and the priest shall put it upon the tip of the right ear of him that is to be cleansed1 and upon the thumb of his right hand1 and upon the great toe of his right foot4 ,the ear1--that guilty member which had so frequently proved a channel of communication for vanity1 folly1 and even uncleanness--that ear must be cleansed by the blood of the trespass-offering4 ,thus all the guilt which ,i have ever contracted by that member is forgiven according to ,god's estimate of the blood of ,christ4 ,the right hand1 which had so frequently been stretched forth for the execution of deeds of vanity1 folly1 and even uncleanness1 must be cleansed by the blood of the trespass-offering4 ,thus all the guilt which ,i have ever contracted by that member is forgiven according to ,god's estimate of the blood of ,christ4 ,the foot1 which had so often run in the way of vanity1 folly1 and even uncleanness1 must now be cleansed by the blood of the trespass-offering1 so that all the guilt which ,i have ever contracted by that member is forgiven according to ,god's estimate of the blood of ,christ4 ,yes2 all1 all1 all is forgiven--all is canceled--all forgotten--all sunk as lead in the mighty waters of eternal oblivion4 ,who shall bring it up again8 ,shall angel1 man1 or devil be able to plunge into those unfathomed and unfathomable waters1 to bring up from thence those trespasses of foot1 hand1 or ear1 which redeeming love has cast thereinto8 ,oh1 no2 blessed be ,god1 they are gone1 and gone forever6 ,i am better off1 by far1 than if ,adam had never sinned4 ,precious truth6 ,to be washed in the blood is better far than to be clothed in innocency4 ,but ,god could not rest satisfied with the mere blotting out of trespasses by the atoning blood of ,jesus4 ,this in itself is a great thing1 but there is something greater still4 ,and the priest shall take some of the log of oil1 and pour it into the palm of his own left hand3 and the priest shall dip his right finger in the oil that is in his left hand1 and shall sprinkle of the oil with his finger seven times before the ,lord4 ,and of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed1 and upon the thumb of his right hand1 and upon the great toe of his right foot1 upon the blood of the trespass-offering2 and the remnant of the oil that is in the priest's hand he shall pour upon the head of him that is to be cleansed2 and the priest shall make an atonement for him before the ,lord4 7,ver4 #ae-ah47 ,thus1 not only are our members cleansed by the blood of ,christ1 but also consecrated to ,god in the power of the ,spirit4 ,god's work is not only negative1 but positive4 ,the ear is no longer to be the vehicle for communicating defilement1 but to be swift to hear the voice of the ,good ,shepherd2 the hand is no longer to be used as the instrument of unrighteousness1 but to be stretched forth in acts of righteousness1 grace1 and true holiness2 the foot is no longer to tread in folly's paths1 but to run in the way of ,god's holy commandments3 and1 finally1 the whole man is to be dedicated to ,god in the energy of the ,holy ,ghost4 ,it is deeply interesting to see that the oil was put upon the blood of the trespass-offering4 ,the blood of ,christ is the divine basis of the operations of the ,holy ,ghost4 ,the blood and the oil go together4 ,as sinners1 we could know nothing of the latter save on the ground of the former4 ,the oil could not have been put upon the leper until the blood of the trespass-offering had first been applied4 ,in whom also1 after that ye believed1 ye were sealed with that ,holy ,spirit of promise4 ,the divine accuracy of the type evokes the admiration of the renewed mind4 ,the more closely we scrutinize it--the more of the light of ,scripture we concentrate upon it1 the more its beauty1 force1 and precision are perceived and enjoyed4 ,all1 as might justly be expected1 is in the most lovely harmony with the entire analogy of the ,word of ,god4 ,there is no need for any effort of the mind4 ,take ,christ as the key to unlock the rich treasury of the types2 explore the precious contents by the light of ,inspiration's heavenly lamp2 let the ,holy ,ghost be your ,interpreter2 and you cannot fail to be edified1 enlightened1 and blessed4 ,and the priest shall offer the sin-offering1 and make an atonement for him that is to be cleansed from his uncleanness4 ,here we have a type of ,christ1 not only as the ,bearer of our trespasses1 but also as the ,one who made an end of sin1 root and branch2 the ,one who destroyed the entire system of sin--the ,lamb of ,god1 who taketh away the sin of the world--the propitiation for the whole world4 ,as the ,trespass-offering1 ,christ put away all my trespasses2 as the ,sin-offering1 ,he met the great root from whence those trespasses emanated4 ,he met all2 but it is as the ,trespass-offering ,i first know ,him1 because it is as such ,i first need ,him4 ,it is the conscience of sins that first troubles me4 ,this is divinely met by my precious ,trespass-offering4 ,then1 as ,i get on1 ,i find that all these sins had a root1 a parent stem1 and that root or stem ,i find within me4 ,this1 likewise1 is divinely met by my precious ,sin-offering4 ,the order1 as presented in the leper's case1 is perfect4 ,it is precisely the order which we can trace in the actual experience of every soul4 ,the trespass-offering comes first1 and then the sin-offering4 ,and afterward he shall kill the burnt-offering4 ,this offering presents the highest possible aspect of the death of ,christ4 ,it is ,christ offering ,himself without spot to ,god1 without special reference to either trespasses or sin3 it is ,christ1 in voluntary devotedness1 walking to the cross1 and there offering ,himself as a sweet savor to ,god4 ,and the priest shall offer the burnt-offering and the meat-offering upon the altar2 and the priest shall make an atonement for him1 and he shall be clean4 7,ver4 #bj47 ,the meat-offering typifies the ,man ,christ ,jesus in ,his perfect human life4 ,it is intimately associated1 in the case of the cleansed leper1 with the burnt-offering2 and so it is in the experience of every saved sinner4 ,it is when we know our trespasses are forgiven1 and the root or principle of sin judged1 that we can1 according to our measure1 by the power of the ,spirit1 enjoy communion with ,god about that blessed ,one who lived a perfect human life down here and then offered ,himself without spot to ,god on the cross4 ,thus the four classes of offerings are brought before us in their divine order in the cleansing of the leper1 namely1 the trespass-offering1 the sin-offering1 the burnt-offering1 and the meat-offering1 each exhibiting its own specific aspect of our blessed ,lord ,jesus ,christ4 ,here closes the record of the ,lord's dealings with the leprous man2 and1 oh1 what a marvelous record it is6 what an unfolding of the exceeding hatefulness of sin1 the grace and holiness of ,god1 the preciousness of ,christ's ,person1 and the efficacy of ,his work6 ,nothing can be more interesting than to mark the footprints of divine grace forth from the hallowed precincts of the sanctuary to the defiled place where the leper stood1 with bare head1 covered lip1 and rent garments4 ,god visited the leper where he was1 but ,he did not leave him there4 ,he went forth prepared to accomplish a work in virtue of which ,he could bring the leper into a higher place and higher communion than ever he had known before4 ,on the ground of this work1 the leper was conducted from his place of defilement and loneliness to the very door of the tabernacle of the congregation1 the priestly place1 to enjoy priestly privileges4 7,comp4 ,exod4 xxix4 #bj1 #ba1 #cb47 ,how could he ever have climbed to such an elevation8 ,impossible6 ,for aught he could do1 he might have languished and died in his leprosy had not the sovereign grace of the ,god of ,israel stooped to lift him from the dunghill1 to set him among the princes of his people4 ,if ever there was a case in which the question of human effort1 human merit1 and human righteousness could be fully tried and perfectly settled1 the leper is unquestionably that case4 ,indeed it were a sad loss of time to discuss such a question in the presence of such a case4 ,it must be obvious to the most cursory reader that naught but free grace reigning through righteousness could meet the leper's condition and the leper's need4 ,and how gloriously and triumphantly did that grace act6 ,it traveled down into the deepest depths1 that it might raise the leper to the loftiest heights4 ,see what the leper lost1 and see what he gained6 ,he lost all that pertained to nature1 and he gained the blood of atonement and the grace of the ,spirit4 ,i mean typically4 ,truly he was a gainer1 to an incalculable amount4 ,he was infinitely better off than if he had never been thrust forth from the camp4 ,such is the grace of ,god6 such the power and value1 the virtue and efficacy1 of the blood of ,jesus6 ,how forcibly does all this remind us of the prodigal in ,luke xv6 ,in him1 too1 leprosy had wrought and risen to a head4 ,he had been afar off1 in the defiled place1 where his own sins and the intense selfishness of the far country had created a solitude around him2 but1 blessed forever be a father's deep and tender love1 we know how it ended4 ,the prodigal found a higher place and tasted higher communion than ever he had known before2 the fatted calf had never been slain for him before2 the best robe had never been on him before4 ,and how was this8 was it a question of the prodigal's merit8 ,oh1 no2 it was simply a question of the father's love4 ,dear reader1 let me ask1 can you ponder over the record of ,god's dealings with the leper in ,leviticus xiv1 or the father's dealings with the prodigal in ,luke xv1 and not have an enlarged sense of the love that dwells in the bosom of ,god1 that flows through the ,person and work of ,christ1 that is recorded in the ,scriptures of truth1 and brought home to the heart by the ,holy ,ghost8 ,lord grant us a deeper and more abiding fellowship with ,himself6 ,from verse #ba to #cb we have the law of him in whom is the plague of leprosy1 whose hand is not able to get that which pertaineth to his cleansing4 ,this refers to the sacrifices of the eighth day1 and not to the two birds alive and clean4 ,these latter could not be dispensed with in any case1 because they set forth the death and resurrection of ,christ as the alone ground on which ,god can receive a sinner back to ,himself4 ,on the other hand1 the sacrifices of the eighth day being connected with the soul's communion1 must1 in some degree1 be affected by the measure of the soul's apprehension2 but whatever that measure may be1 the grace of ,god can meet it with those peculiarly touching words1 such as he is able to get4 ,and not only so1 but the two turtle-doves conferred the same privileges on the poor as the two lambs conferred upon the rich1 inasmuch as both the one and the other pointed to the precious blood of ,christ1 which is of infinite1 changeless1 and eternal efficacy in the judgment of ,god4 ,all stand before ,god on the ground of death and resurrection4 ,all are brought into the same place of nearness1 but all do not enjoy the same measure of communion--all have not the same measure of apprehension of the preciousness of ,christ in all the aspects of ,his work4 ,they might1 if they would2 but they allow themselves to be hindered in various ways4 ,earth and nature1 with their respective influences1 act prejudicially3 the ,spirit is grieved1 and ,christ is not enjoyed as ,he might be4 ,it is utterly vain to expect that if we are living in the region of nature1 we can be feeding upon ,christ4 ,no2 there must be self-emptiness1 self-denial1 self-judgment1 if we would habitually feed upon ,christ4 ,it is not a question of salvation2 it is not a question of the leper introduced into the camp--the place of recognized relationship4 ,by no means4 ,it is only a question of the soul's communion1 of its enjoyment of ,christ4 ,as to this1 the largest measure lies open to us4 ,we may have communion with the very highest truths2 but if our measure be small1 the unupbraiding grace of our ,father's heart breathes in the sweet words1 such as he is able to get4 ,the title of all is the same1 however our capacity may vary2 and1 blessed be ,god1 when we get into ,his presence1 all the desires of the new nature1 in their utmost intensity1 are satisfied2 all the powers of the new nature1 in their fullest range1 are occupied4 ,may we prove these things in our soul's happy experience day by day4 ,we shall close this section with a brief reference to the subject of leprosy in a house4 ,,iii4 ,the reader will observe that a case of leprosy in a person1 or in a garment1 might occur in the wilderness2 but in the matter of a house1 it was of necessity confined to the land of ,canaan4 ,when ye be come into the land of ,canaan1 which ,i give to you for a possession1 and ,i put the plague of leprosy in a house of the land of your possession1 444 then the priest shall command that they empty the house1 before the priest go into it to see the plague1 that all that is in the house be not made unclean2 and afterward the priest shall go in to see the house3 and he shall look on the plague1 and1 behold1 if the plague be in the walls of the house with hollow strakes1 greenish or reddish1 which in sight are lower than the wall2 then the priest shall go out of the house to the door of the house1 and shut up the house seven days4 ,looking at the house as the type of an assembly1 we have some weighty principles presented to us as to the divine method of dealing with moral evil1 or suspicion of evil1 in a congregation4 ,we observe the same holy calmness and perfect patience with respect to the house as we have already seen in reference to the person or the garment4 ,there was no haste and no indifference1 either as regards the house1 the garment1 or the individual4 ,the man who had an interest in the house was not to treat with indifference any suspicious symptoms appearing in the wall thereof2 neither was he to pronounce judgment himself upon such symptoms3 it belonged to the priest to investigate and to judge4 ,the moment that aught of a questionable nature made its appearance1 the priest assumed a judicial attitude with respect to the house4 ,the house was under judgment1 though not condemned4 ,the perfect period was to be allowed to run its course ere any decision could be arrived at4 ,the symptoms might prove to be merely superficial1 in which case there would be no demand for any action whatever4 ,and the priest shall come again the seventh day1 and shall look3 and1 behold1 if the plague be spread in the walls of the house1 then the priest shall command that they take away the stones in which the plague is1 and they shall cast them into an unclean place without the city4 ,the whole house was not to be condemned3 the removal of the leprous stones was first to be tried4 ,and if the plague come again1 and break out in the house1 after that he hath taken away the stones1 and after that he hath scraped the house1 and after that it is plastered2 then the priest shall come and look1 and1 behold1 if the plague be spread in the house1 it is a fretting leprosy in the house3 it is unclean4 ,and he shall break down the house1 the stones of it1 and the timber thereof1 and all the mortar of the house2 and he shall carry them forth out of the city into an unclean place4 ,the case was hopeless1 the evil irremediable1 the whole building was annihilated4 ,moreover1 he that goeth into the house all the while that it is shut up shall be unclean until the even4 ,and he that lieth in the house shall wash his clothes2 and he that eateth in the house shall wash his clothes4 ,this is a solemn truth4 ,contact defiles6 ,let us remember this4 ,it was a principle largely inculcated under the ,levitical economy1 and surely it is not less applicable now4 ,and if the priest shall come in1 and look upon it1 and1 behold1 the plague hath not spread in the house1 after the house was plastered2 then the priest shall pronounce the house clean1 because the plague is healed4 ,the removal of the defiled stones1 etc41 had arrested the progress of the evil1 and rendered all further judgment needless4 ,the house was no longer to be viewed as in a judicial place2 but being cleansed by the application of the blood1 it was again fit for occupation4 ,and now as to the moral of all this4 ,it is at once interesting1 solemn1 and practical4 ,look1 for example1 at the church at ,corinth4 ,it was a spiritual house1 composed of spiritual stones2 but1 alas6 the eagle eye of the apostle discerned upon its walls certain symptoms of a most suspicious nature4 ,was he indifferent8 ,surely not4 ,he had imbibed far too much of the spirit of the ,master of the house to admit1 for one moment1 of any such thing4 ,but he was no more hasty than indifferent4 ,he commanded the leprous stone to be removed1 and gave the house a thorough scraping4 ,having acted thus faithfully1 he patiently awaited the result4 ,and what was that result8 ,all that the heart could desire4 ,nevertheless ,god1 that comforteth those that are cast down1 comforted us by the coming of ,titus2 and not by his coming only1 but by the consolation wherewith he was comforted in you1 when he told us your earnest desire1 your mourning1 your fervent mind toward me2 so that ,i rejoiced the more4444 ,in all things ye have approved yourselves to be clear in this matter4 7,comp4 #a ,cor4 v4 with #b ,cor4 vii4 #aa47 ,this is a lovely instance4 ,the zealous care of the apostle was amply rewarded2 the plague was stayed1 and the assembly delivered from the defiling influence of unjudged moral evil4 ,take another solemn example4--,and to the angel of the church in ,pergamos write3 ',these things saith ,he that hath the sharp sword with two edges2 ,i know thy works1 and where thou dwellest1 even where ,satan's seat is2 and thou holdest fast ,my name1 and hast not denied ,my faith1 even in those days wherein ,antipas was ,my faithful martyr1 who was slain among you1 where ,satan dwelleth4 ,but ,i have a few things against thee1 because thou hast there them that hold the doctrine of ,balaam1 who taught ,balak to cast a stumbling-block before the children of ,israel1 to eat things sacrificed unto idols1 and to commit fornication4 ,so hast thou also them that hold the doctrine of the ,nicolaitanes1 which thing ,i hate4 ,repent2 or else ,i will come unto thee quickly1 and will fight against them with the sword of ,my mouth4 7,rev4 ii4 #ab-af47 ,here the divine ,priest stands in a judicial attitude with respect to ,his house at ,pergamos4 ,he could not be indifferent to symptoms so alarming1 but ,he patiently and graciously gives time to repent4 ,if reproof1 warning1 and discipline prove unavailing1 judgment must take its course4 ,these things are full of practical teaching as to the doctrine of the assembly4 ,the seven churches of ,asia afford various striking illustrations of the house under priestly judgment4 ,we should ponder them deeply and prayerfully2 they are of immense value4 ,we should never sit down at ease so long as aught of a suspicious nature is making its appearance in the assembly4 ,we may be tempted to say1 ,it is none of my business2 but it is the business of every one who loves the ,master of the house to have a jealous1 godly care for the purity of that house2 and if we shrink from the due exercise of this care1 it will not be for our honor or profit in the day of the ,lord4 ,i shall not pursue this subject any further in these pages2 and shall merely remark1 in closing this section1 that ,i do not doubt in the least that this whole subject of leprosy has a great dispensational bearing1 not only upon the house of ,israel1 but also upon the professing church4 ,,chapter ,,xv4 ,this chapter treats of a variety of ceremonial uncleannesses of a much less serious nature than leprosy4 ,this latter would seem to be presented as the expression of the deep-seated energy of nature's evil2 whereas chapter xv4 details a number of things which are merely unavoidable infirmities1 but which1 as being in any measure the outflow of nature1 were defiling1 and needed the provisions of divine grace4 ,the divine presence in the assembly demanded a high order of holiness and moral purity4 ,every movement of nature had to be counteracted4 ,even things which1 so far as man was concerned1 might seem to be unavoidable weaknesses1 had a defiling influence1 and required cleansing1 because ,jehovah was in the camp4 ,nothing offensive1 nothing unsightly1 nothing in any way uncomely1 should be suffered within the pure1 unsullied1 and sacred precincts of the presence of the ,god of ,israel4 ,the uncircumcised nations around would have understood nothing of such holy ordinances2 but ,jehovah would have ,israel holy1 because ,he was ,israel's ,god4 ,if they were to be privileged and distinguished by having the presence of a holy ,god1 they would need to be a holy people4 ,nothing can be more calculated to elicit the soul's admiration than the jealous care of ,jehovah over all the habits and practices of ,his people4 ,at home and abroad1 asleep and awake1 by day and by night1 ,he guarded them4 ,he attended to their food1 ,he attended to their clothing1 ,he attended to their most minute and private concerns4 ,if some trifling spot appeared upon the person1 it had to be instantly and carefully looked into4 ,in a word1 nothing was overlooked which could in any wise affect the well-being or purity of those with whom ,jehovah had associated ,himself1 and in whose midst ,he dwelt4 ,he took an interest in their most trivial affairs4 ,he carefully attended to every thing connected with them1 whether publicly1 socially1 or privately4 ,this1 to an uncircumcised person1 would have proved an intolerable burden4 ,for such an one to have a ,god of infinite holiness about his path by day and about his bed by night1 would have involved an amount of restraint beyond all power of endurance2 but to a true lover of holiness--a lover of ,god1 nothing could be more delightful4 ,such an one rejoices in the sweet assurance that ,god is always near1 and he delights in the holiness which is at once demanded and secured by the presence of ,god4 ,reader1 say1 is it thus with you8 ,do you love the divine presence and the holiness which that presence demands8 ,are you indulging in any thing incompatible with the holiness of ,god's presence8 ,are your habits of thought1 feeling1 and action such as comport with the purity and elevation of the sanctuary8 ,remember1 when you read this fifteenth chapter of ,leviticus1 that it was written for your learning4 ,you are to read it in the ,spirit1 for to you it has a spiritual application4 ,to read it in any other way is to wrest it to your own destruction1 or1 to use a ceremonial phrase1 to seethe a kid in its mother's milk4 ,do you ask1 ,what am ,i to learn from such a section of ,scripture8 what is its application to me8 ,in the first place1 let me ask1 do you not admit that it was written for your learning8 ,this1 ,i imagine1 you will not question1 seeing the inspired apostle so expressly declares that whatsoever things were written aforetime were written for our learning4 7,rom4 xv4 #d47 ,many seem to forget this important statement1 at least in so far as the book of ,leviticus is concerned4 ,they cannot conceive it possible that they are to learn aught from the rites and ceremonies of a by-gone age1 and particularly from such rites and ceremonies as the fifteenth of ,leviticus records2 but when we remember that ,god the ,holy ,ghost has written this very chapter--that every paragraph1 every verse1 every line of it is given by inspiration of ,god1 and is profitable1 it should lead us to inquire what it means4 ,surely1 what ,god has written ,his child should read4 ,no doubt there is need of spiritual power to know how1 and spiritual wisdom to know when1 to read such a chapter2 but the same holds good with respect to any chapter4 ,one thing is certain1 if we were sufficiently spiritual1 sufficiently heavenly1 sufficiently abstracted from nature and elevated above earth1 we should deduce naught but purely spiritual principles and ideas from this and kindred chapters4 ,if an angel from heaven were to read such sections1 how should he regard them8 ,only in a spiritual and heavenly light1 only as the depositories of the purest and highest morality4 ,and why should not we do the same8 ,i believe we are not aware of what positive contempt we pour upon the sacred ,volume by suffering any portion of it to be so grossly neglected as the book of ,leviticus has been4 ,if this book ought not to be read1 surely it ought not to have been written4 ,if it be not profitable1 surely it ought not to have had a place assigned it in the canon of divine inspiration2 but inasmuch as it hath pleased the only wise ,god to write this book1 it surely ought to please ,his children to read it4 ,no doubt1 spiritual wisdom1 holy discernment1 and that refined moral sense which only communion with ,god can impart--all these things would be needed in order to form a judgment as to when such scripture ought to be read4 ,we should feel strongly disposed to question the sound judgment and refined taste of a man who could stand up and read the fifteenth of ,leviticus in the midst of an ordinary congregation4 ,but why8 ,is it because it is not divinely inspired1 and as such1 profitable8 ,by no means2 but because the generality of persons are not sufficiently spiritual to enter into its pure and holy lessons4 ,what1 then1 are we to learn from the chapter before us8 ,in the first place1 we learn to watch1 with holy jealousy1 every thing that emanates from nature4 ,every movement of1 and every emanation from nature is defiling4 ,fallen human nature is an impure fountain1 and all its streams are polluting4 ,it cannot send forth aught that is pure1 holy1 or good4 ,this is a lesson frequently inculcated in the book of ,leviticus1 and it is impressively taught in this chapter4 ,but blessed be the grace that has made such ample provision for nature's defilement6 ,this provision is presented under two distinct forms throughout the entire of the book of ,god1 and throughout this section of it in particular1 namely1 water and blood4 ,both these are founded upon the death of ,christ4 ,the blood that expiates and the water that cleanses flowed from the pierced side of a crucified ,christ4 7,comp4 ,john xix4 #cd with #a ,john v4 #f47 ,the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4 7#a ,john i4 #g47 ,and the ,word of ,god cleanseth our practical habits and ways4 7,ps4 cxix4 #i2 ,eph4 v4 #bf47 ,thus we are maintained in fitness for communion and worship1 though passing through a scene where all is defiling1 and carrying with us a nature every movement of which leaves a soil behind4 ,it has been already remarked that our chapter treats of a class of ceremonial defilements less serious than leprosy4 ,this will account for the fact that atonement is here foreshadowed1 not by a bullock or a lamb1 but by the lowest order of sacrifice1 namely1 two turtle-doves4 ,but on the other hand1 the cleansing virtue of the ,word is continually introduced in the ceremonial actions of washing1 bathing1 and rinsing4 ,wherewithal shall a young man cleanse his way8 ,by taking heed thereto according to ,thy ,word4 ,husbands1 love your wives1 even as ,christ also loved the ,church1 and gave ,himself for it2 that ,he might sanctify and cleanse it with the washing of water by the ,word4 ,water held a most important place in the ,levitical system of purification1 and as a type of the ,word1 nothing can be more interesting or instructive4 ,thus we can gather up the most valuable points from this fifteenth chapter of ,leviticus4 ,we learn1 in a very striking manner1 the intense holiness of the divine presence4 ,not a soil1 not a stain1 not a speck1 can be tolerated for a moment in that thrice-hallowed region4 ,thus shall ye separate the children of ,israel from their uncleanness1 that they die not in their uncleanness1 when they defile ,my tabernacle that is among them4 7,ver4 #ca47 ,again1 we learn that human nature is the ever-flowing fountain of uncleanness4 ,it is hopelessly defiled2 and not only defiled1 but defiling4 ,awake or asleep1 sitting1 standing1 or lying1 nature is defiled and defiling3 its very touch conveys pollution4 ,this is a deeply humbling lesson for proud humanity2 but thus it is4 ,the book of ,leviticus holds up a faithful mirror to nature3 it leaves flesh nothing to glory in4 ,men may boast of their refinement1 their moral sense1 their dignity3 let them study the third book of ,moses1 and there they will see what it is all really worth in ,god's estimation4 ,finally1 we learn afresh the expiatory value of the blood of ,christ1 and the cleansing1 purifying1 sanctifying virtues of the precious ,word of ,god4 ,when we think of the unsullied purity of the sanctuary1 and then reflect upon nature's irremediable defilement1 and ask the question1 ,however can we enter and dwell there8 the answer is found in the blood and water which flowed from the side of a crucified ,christ--a ,christ who gave up ,his life unto death for us1 that we might live by ,him4 ,there are three that bear record in earth1 the ,spirit and the water and the blood2 and1 blessed be ,god1 these three agree in one4 ,the ,spirit does not convey to our ears a message diverse from that which we find in the ,word1 and both the ,word and the ,spirit declare to us the preciousness and efficacy of the blood4 ,can we not therefore say that the fifteenth chapter of ,leviticus was written for our learning8 ,has it not its own distinct place in the divine canon8 ,assuredly4 ,there would be a blank were it omitted4 ,we learn in it what we could not learn in the same way any where else4 ,true1 all ,scripture teaches us the holiness of ,god1 the vileness of nature1 the efficacy of the blood1 the value of the ,word2 but the chapter upon which we have been pondering1 presents these great truths to our notice1 and presses them upon our hearts1 in a manner quite peculiar to itself4 ,may every section of our ,father's ,volume be precious to our hearts4 ,may every one of ,his testimonies be sweeter to us than honey and the honeycomb1 and may every one of ,his righteous judgments have its due place in our souls4 ,,chapter ,,xvi4 ,this chapter unfolds some of the weightiest principles of truth which can possibly engage the renewed mind4 ,it presents the doctrine of atonement with uncommon fullness and power4 ,in short1 we must rank the sixteenth chapter of ,leviticus amongst the most precious and important sections of inspiration1 if indeed it be allowable to make comparisons where all is divine4 ,looking at this chapter historically1 it furnishes a record of the transactions of the great day of atonement in ,israel1 whereby ,jehovah's relationship with the assembly was established and maintained1 and all the sins1 failures1 and infirmities of the people fully atoned for1 so that the ,lord ,god might dwell among them4 ,the blood which was shed upon this solemn day formed the basis of ,jehovah's throne in the midst of the congregation4 ,in virtue of it1 a holy ,god could take up ,his abode in the midst of the people1 notwithstanding all their uncleanness4 ,the tenth day of the seventh month was a unique day in ,israel3 there was no other day in the year like it4 ,the sacrifices of this one day formed the ground of ,god's dealing in grace1 mercy1 patience1 and forbearance4 ,furthermore1 we learn from this portion of inspired history1 that the way into the holiest of all was not yet made manifest4 ,god was hidden behind a vail1 and man was at a distance4 ,and the ,lord spake unto ,moses after the death of the two sons of ,aaron1 when they offered before the ,lord1 and died2 and the ,lord said unto ,moses1 ',speak unto ,aaron thy brother1 that he come not at all times unto the holy place within the vail before the mercy-seat1 which is upon the ark1 that he die not2 for ,i will appear in the cloud upon the mercy-seat4' ,the way was not open for man to approach at all times into the divine presence1 nor was there any provision1 in the entire range of the ,mosaic ritual1 for his abiding there continually4 ,god was shut in from man1 and man was shut out from ,god2 nor could the blood of bulls and goats open a permanent meeting-place2 a sacrifice of nobler name and richer blood was needed to accomplish this4 ,for the law having a shadow of good things to come1 and not the very image of the things1 can never with those sacrifices which they offered year by year continually make the comers thereunto perfect4 ,for then would they not have ceased to be offered8 because that the worshipers once purged should have had no more conscience of sins4 ,but in those sacrifices there is a remembrance again made of sins every year4 ,for it is not possible that the blood of bulls and of goats should take away sins4 7,heb4 x4 #a-d47 ,neither the ,levitical priesthood nor the ,levitical sacrifices could yield perfection4 ,insufficiency was stamped on the latter1 infirmity on the former1 imperfection on both4 ,an imperfect man could not be a perfect priest2 nor could an imperfect sacrifice give a perfect conscience4 ,aaron was not competent or entitled to take his seat within the vail1 nor could the sacrifices which he offered rend that vail4 ,thus much as to our chapter historically3 let us now look at it typically4 ,thus shall ,aaron come into the holy place3 with a young bullock for a sin-offering1 and a ram for a burnt-offering4 7,ver4 #c47 ,here we have the two grand aspects of ,christ's atoning work--as that which perfectly maintains the divine glory1 and perfectly meets man's deepest need4 ,there is no mention1 throughout all the services of this unique and solemn day1 of a meat-offering or a peace-offering4 ,the perfect human life of our blessed ,lord is not foreshadowed here1 nor is the communion of the soul with ,god1 consequent upon ,his accomplished work1 unfolded4 ,in a word1 the one grand subject is atonement1 and that in a double way1 namely1 first1 as meeting all the claims of ,god--the claims of ,his nature1 the claims of ,his character1 the claims of ,his throne2 and secondly1 as perfectly meeting all man's guilt and all his necessities4 ,we must bear these two points in mind if we would have a clear understanding of the truth presented in this chapter1 or of the doctrine of the great day of atonement4 ,thus shall ,aaron come into the holy place1 with atonement1 as securing the glory of ,god in every possible way1 whether as respects ,his counsels of redeeming love toward the ,church1 toward ,israel1 and toward the whole creation1 or in reference to all the claims of ,his moral administration2 and with atonement as fully meeting man's guilty and needy condition4 ,these two aspects of the atonement will continually present themselves to our view as we ponder the precious contents of our chapter4 ,their importance cannot possibly be over-estimated4 ,he shall put on the holy linen coat1 and he shall have the linen breeches upon his flesh1 and he shall be girded with a linen girdle1 and with the linen mitre shall he be attired3 these are holy garments2 therefore shall he wash his flesh in water1 and so put them on4 7,ver4 #d47 ,aaron's person1 washed in pure water1 and robed in the white linen garments1 furnishes a lovely and impressive type of ,christ entering upon the work of atonement4 ,he is seen to be personally and characteristically pure and spotless4 ,for their sakes ,i sanctify ,myself1 that they also might be sanctified through the truth4 7,john xvii4 #ai47 ,it is peculiarly precious to be called1 as it were1 to gaze upon the ,person of our divine ,priest1 in all ,his essential holiness4 ,the ,holy ,ghost delights in every thing that unfolds ,christ to the view of ,his people2 and wherever we behold ,him1 we see him to be the same spotless1 perfect1 glorious1 precious1 peerless ,jesus1 the fairest among ten thousand1 yea1 altogether lovely4 ,he did not need to do or to wear any thing in order to be pure and spotless2 ,he needed no pure water1 no fine linen2 ,he was1 intrinsically and practically1 the holy ,one of ,god4 ,what ,aaron did1 and what he wore--the washing and the robing1 are but the faint shadows of what ,christ is4 ,the law had only a shadow1 and not the very image of good things to come4 ,blessed be ,god1 we have not merely the shadow1 but the eternal and divine reality--,christ ,himself4 ,and he shall take of the congregation of the children of ,israel two kids of the goats for a sin-offering1 and one ram for a burnt-offering4 ,and ,aaron shall offer his bullock of the sin-offering1 which is for himself1 and make atonement for himself and for his house4 7,ver4 #e1 #f47 ,aaron and his house represent the ,church1 not indeed as the one body1 but as a priestly house4 ,it is not the ,church as we find it developed in ,ephesians and ,colossians1 but rather as we find it in the first epistle of ,peter1 in the following well-known passage3 ,ye also1 as lively stones1 are built up a spiritual house1 a holy priesthood1 to offer up spiritual sacrifices1 acceptable to ,god by ,jesus ,christ4 7,chap4 ii4 #e47 ,so also in ,hebrews--,but ,christ as a ,son over ,his own house2 whose house are we1 if we hold fast the confidence and the rejoicing of the hope firm unto the end4 7,chap4 iii4 #f47 ,we must ever remember that there is no revelation of the mystery of the ,church in the ,old ,testament4 ,types and shadows there are1 but no revelation4 ,that wondrous mystery of ,jew and ,gentile forming one body1 one new man1 and united to a glorified ,christ in heaven1 could not1 as is obvious1 be revealed until ,christ had taken ,his place above4 ,of this mystery ,paul was pre-eminently made a steward and a minister1 as he tells us in ,ephesians iii4 #a-ab1 a passage which ,i would commend to the prayerful attention of the ,christian reader4 ,and he shall take the two goats1 and present them before the ,lord at the door of the tabernacle of the congregation4 ,and ,aaron shall cast lots upon the two goats2 one lot for the ,lord1 and the other lot for the scape-goat4 ,and ,aaron shall bring the goat upon which the ,lord's lot fell1 and offer him for a sin-offering4 ,but the goat on which the lot fell to be the scape-goat1 shall be presented alive before the ,lord1 to make an atonement with him1 and to let him go for a scape-goat into the wilderness4 7,ver4 #g-aj47 ,in these two goats1 we have the two aspects of atonement already referred to2 the ,lord's lot fell upon one1 and the people's lot fell upon the other4 ,in the case of the former1 it was not a question of the persons or the sins which were to be forgiven1 nor of ,god's counsels of grace toward ,his elect4 ,these things1 ,i need hardly say1 are of infinite moment2 but they are not involved in the case of the goat on which the ,lord's lot fell4 ,this latter typifies the death of ,christ as that wherein ,god has been perfectly glorified with respect to sin in general4 ,this great truth is fully set forth in the remarkable expression1 the ,lord's lot4 ,god has a peculiar portion in the death of ,christ--a portion quite distinct--a portion which would hold eternally good even though no sinner were ever to be saved4 ,in order to see the force of this1 it is needful to bear in mind how ,god has been dishonored in this world4 ,his truth has been despised2 ,his authority has been contemned2 ,his majesty has been slighted2 ,his law has been broken2 ,his claims have been disregarded2 ,his name has been blasphemed2 ,his character has been traduced4 ,now1 the death of ,christ has made provision for all this4 ,it has perfectly glorified ,god in the very place where all these things have been done2 it has perfectly vindicated the majesty1 the truth1 the holiness1 the character of ,god2 it has divinely met all the claims of ,his throne2 it has atoned for sin2 it has furnished a divine remedy for all the mischief which sin introduced into the universe2 it affords a ground on which the blessed ,god can act in grace1 mercy1 and forbearance toward all2 it furnishes a warrant for the eternal expulsion and perdition of the prince of this world2 it forms the imperishable foundation of ,god's moral government4 ,in virtue of the cross1 ,god can act according to ,his own sovereignty2 ,he can display the matchless glories of ,his character and the adorable attributes of ,his nature4 ,he might1 in the exercise of inflexible justice1 have consigned the human family to the lake of fire1 together with the devil and his angels2 but in that case1 where would be ,his love1 ,his grace1 ,his mercy1 ,his kindness1 ,his long-suffering1 ,his compassion1 ,his patience1 ,his perfect goodness8 ,then on the other hand1 had these precious attributes been exercised in the absence of atonement1 where were the justice1 the truth1 the majesty1 the holiness1 the righteousness1 the governmental claims1 yea1 the entire moral glory of ,god8 ,how could mercy and truth meet together8 or righteousness and peace kiss each other8 how could truth spring out of the earth8 or righteousness look down from heaven8 ,impossible4 ,naught save the atonement of our ,lord ,jesus ,christ could have fully glorified ,god2 but that has glorified ,him4 ,it has reflected the full glory of the divine character as it never could have been reflected amid the brightest splendors of an unfallen creation4 ,by means of that atonement1 in prospect and retrospect1 ,god has been exercising forbearance toward this world for well-nigh six thousand years4 ,in virtue of that atonement1 the most wicked1 daring1 and blasphemous of the sons of men live1 move1 and have their being2 eat1 drink1 and sleep4 ,the very morsel which yonder open blaspheming infidel puts into his mouth1 he owes to the atonement1 which he knows not1 but impiously ridicules2 the sunbeams and showers which fertilize the fields of the atheist1 reach him in virtue of the atonement of ,christ2 yea1 the very breath which the infidel and the atheist spend in blaspheming ,god's revelation1 or denying ,his existence1 they owe to the atonement of ,christ4 ,were it not for that precious atonement1 instead of blaspheming upon earth1 they would be weltering in hell4 ,let not my reader misunderstand me1 ,i speak not here of the forgiveness or salvation of persons4 ,this is quite another thing1 and stands connected1 as every true ,christian knows1 with the confession of the name of ,jesus and the hearty belief that ,god raised ,him from the dead4 7,rom4 x47 ,this is plain enough1 and fully understood2 but it is in no wise involved in that aspect of the atonement which we are at present contemplating1 and which is so strikingly foreshadowed by the goat on which the ,lord's lot fell4 ,god's pardoning and accepting a sinner is one thing2 ,his bearing with that man1 and showering temporal blessings upon him1 is quite another4 ,both are in virtue of the cross1 but in a totally different aspect and application thereof4 ,nor is this distinction by any means unimportant4 ,quite the opposite4 ,indeed1 so important is it that where it is overlooked1 there must be confusion as to the full doctrine of atonement4 ,nor is this all4 ,a clear understanding of ,god's ways in government1 whether in the past1 the present1 or the future1 will be found involved in this profoundly interesting point4 ,and finally1 in it will be found the key wherewith to expound a number of texts in which many ,christians find considerable difficulty4 ,i shall just adduce two or three of these passages as examples4 ,behold the ,lamb of ,god1 which taketh away the sin of the world4 7,john i4 #bi47 ,with this we may connect a kindred passage in ,john's first epistle1 in which the ,lord ,jesus ,christ is spoken of as the propitiation for the whole world4#bc 7,chap4 ii4 #b47 ,in both these passages the ,lord ,jesus is referred to as the ,one who has perfectly glorified ,god with respect to sin and the world1 in their broadest acceptation4 ,he is here seen as the great ,antitype of the goat on which the ,lord's lot fell4 ,this gives us a most precious view of the atonement of ,christ1 and one which is too much overlooked1 or not clearly apprehended4 ,whenever the question of persons and the forgiveness of sins is raised in connection with these and kindred passages of ,scripture1 the mind is sure to get involved in insuperable difficulties4 #bc ,the reader will observe1 in the above passage1 that the words the sins of are introduced by the translators1 and are not inspired4 ,the divine accuracy of the passage is completely lost by retaining those uninspired words4 ,the doctrine laid down is simply this3 ,in the first clause of the verse1 ,christ is set forth as the propitiation for ,his people's actual sins2 but in the last clause1 it is not a question of sins or of persons at all1 but of sin and the world in general4 ,in fact1 the whole verse presents ,christ as the ,antitype of the two goats1 as the ,one who has borne ,his people's sins2 and also as the ,one who has perfectly glorified ,god with respect to sin in general1 and made provision for dealing in grace with the world at large1 and for the final deliverance and blessing of the whole creation4 ,so1 also1 with respect to all those passages in which ,god's grace to the world at large is presented4 ,they are founded upon that special aspect of the atonement with which we are more immediately occupied4 ,go ye into all the world and preach the gospel to every creature4 7,mark xvi47--,god so loved the world1 that ,he gave ,his only begotten ,son1 that whosoever believeth in ,him might not perish1 but have everlasting life4 ,for ,god sent not ,his ,son into the world to condemn the world1 but that the world through ,him might be saved4 7,john iii4 #af1 #ag47--;,i exhort1 therefore1 that first of all1 supplications1 prayers1 intercessions1 and giving of thanks1 be made for all men2 for kings1 and for all that are in authority2 that we may lead a quiet and peaceable life in all godliness and honesty4 ,for this is good and acceptable in the sight of ,god our ,saviour2 who will have all men to be saved1 and to come unto the knowledge of the truth4 ,for there is one ,god1 and one ,mediator between ,god and men1 the ,man ,christ ,jesus2 who gave ,himself a ransom for all1 to be testified in due time4 7#a ,tim4 ii4 #a-f47--;,for the grace of ,god that bringeth salvation hath appeared to all men4 7,titus ii4 #aa47--;,but we see ,jesus1 who was made a little lower than the angels1 for the suffering of death1 crowned with glory and honor2 that ,he by the grace of ,god should taste death for every man4 7,heb4 ii4 #i47--,the ,lord is not slack concerning ,his promise1 as some men count slackness2 but is long-suffering to usward1 not willing that any should perish1 but that all should come to repentance4 7#b ,peter iii4 #i47 ,there is no need whatsoever for seeking to avoid the plain sense of the above and similar passages4 ,they bear a clear and unequivocal testimony to divine grace toward all1 without the slightest reference to man's responsibility on the one hand1 or to ,god's eternal counsels on the other4 ,these things are just as clearly1 just as fully1 just as unequivocally1 taught in the ,word4 ,man is responsible and ,god is sovereign4 ,all who bow to ,scripture admit these things4 ,but1 at the same time1 it is of the very last importance to recognize the wide aspect of the grace of ,god and of the cross of ,christ4 ,it glorifies ,god1 and leaves man wholly without excuse4 ,men argue about ,god's decrees and man's incompetency to believe without divine influence4 ,their arguments prove that they do not want ,god2 for did they only want ,him1 ,he is near enough to be found of them4 ,the grace of ,god and the atonement of ,christ are as wide as they could desire4 ,any1 every1 whosoever1 and all are ,god's own words2 and ,i should like to know who is shut out4 ,if ,god sends a message of salvation to a man1 ,he surely intends it for him2 and what can be more wicked and impious than to reject ,god's grace1 and make ,him a liar1 and then give ,his secret decrees as a reason for so doing8 ,it would be1 in a certain sense1 honest for a man to say at once1 ,the fact is1 ,i do not believe ,god's ,word1 and ,i do not want ,his grace or ,his salvation4 ,one could understand this2 but for men to cover their hatred of ,god and ,his truth with the drapery of a false1 because one-sided1 theology1 is the very highest character of wickedness4 ,it is such as to make us feel1 of a truth1 that the devil is never more diabolical than when he appears with the ,bible in his hand4 ,if it be true that men are prevented by ,god's secret decrees and counsels from receiving the gospel1 which ,he has commanded to be preached to them1 then on what principle of righteousness will they be punished with everlasting destruction for not obeying that gospel8 7#b ,thess4 i4 #f-aj47 ,is there a single soul throughout all the gloomy regions of the lost who blames ,god's counsels for his being there8 ,not one4 ,oh1 no2 ,god has made such ample provision in the atonement of ,christ1 not only for the salvation of those that believe1 but also for the aspect of ,his grace toward those that reject the gospel1 that there is no excuse4 ,it is not because a man cannot1 but because he will not believe that he shall be punished with everlasting destruction4 ,never was there a more fatal mistake than for a man to ensconce himself behind ,god's decrees1 while deliberately and intelligently refusing ,god's grace2 and this is all the more dangerous because supported by the dogmas of a one-sided theology4 ,god's grace is free to all2 and if we ask1 ,how is this8 the answer is1 ,jehovah's lot fell upon the true ,victim1 in order that ,he might be perfectly glorified as to sin1 in its widest aspect1 and be free to act in grace toward all1 and preach the gospel to every creature4 ,this grace and this preaching must have a solid basis1 and that basis is found in the atonement2 and though man should reject1 ,god is glorified in the exercise of grace and in the offer of salvation1 because of the oasis on which both the one and the other repose4 ,he is glorified1 and ,he shall be glorified throughout eternity's countless ages4--,now is ,my soul troubled2 and what shall ,i say8 ,father1 save ,me from this hour3 but for this cause came ,i unto this hour4 ,father1 glorify ,thy name4 ,then came there a voice from heaven1 saying1 ',i have both glorified it1 and will glorify it again4'444 ,now is the judgment of this world3 now shall the prince of this world be cast out4 ,and ,i1 if ,i be lifted up from the earth1 will draw all unto ,me4 7,john xii4 #bg-cb47 ,thus far we have been occupied only with one special point1 namely1 the goat on which the ,lord's lot fell2 and a cursory reader might suppose that the next thing in order would be the scape-goat1 which gives us the other great aspect of the death of ,christ1 or its application to the sins of the people4 ,but no2 ere we come to that1 we have the fullest confirmation of that precious line of truth which has been before us1 in the fact that the blood of the slain goat1 together with the blood of the bullock1 was sprinkled upon and before ,jehovah's throne1 in order to show that all the claims of that throne were answered in the blood of atonement1 and full provision made for all the demands of ,god's moral administration4 ,and ,aaron shall bring the bullock of the sin-offering which is for himself1 and shall make an atonement for himself1 and for his house1 and shall kill the bullock of the sin-offering which is for himself4 ,and he shall take a censer full of burning coals of fire from off the altar before the ,lord1 and his hands full of sweet incense beaten small1 and bring it within the vail4 ,and he shall put the incense upon the fire before the ,lord1 that the cloud of the incense may cover the mercy-seat that is upon the testimony1 that he die not4 ,here we have a most vivid and striking presentation indeed4 ,the blood of atonement is carried in within the vail1 into the holiest of all1 and there sprinkled upon the throne of the ,god of ,israel4 ,the cloud of the divine presence was there2 and in order that ,aaron might appear in the immediate presence of the glory and not die1 the cloud of incense ascends and covers the mercy-seat1 on which the blood of atonement was to be sprinkled seven times4 ,the sweet incense beaten small expresses the fragrance of ,christ's ,person--the sweet odor of ,his most precious sacrifice4 ,and he shall take of the blood of the bullock1 and sprinkle it with his finger upon the mercy-seat eastward2 and before the mercy-seat shall he sprinkle of the blood with his finger seven times4 ,then shall he kill the goat of the sin-offering that is for the people1 and bring his blood within the vail1 and do with that blood as he did with the blood of the bullock1 and sprinkle it upon the mercy-seat1 and before the mercy-seat4 7,ver4 #ad1 #ae47 ,seven is the perfect number2 and in the sprinkling of the blood seven times before the mercy-seat1 we learn that whatever be the application of the atonement of ,christ1 whether as to things1 to places1 or to persons1 it is perfectly estimated in the divine presence4 ,the blood which secures the salvation of the ,church--the house of the true ,aaron2 the blood which secures the salvation of the congregation of ,israel2 the blood which secures the final restoration and blessedness of the whole creation--that blood has been presented before ,god1 sprinkled and accepted according to all the perfectness1 fragrance1 and preciousness of ,christ4 ,in the power of that blood ,god can accomplish all ,his eternal counsels of grace4 ,he can save the ,church1 and raise it into the very loftiest heights of glory and dignity1 despite of all the power of sin and ,satan2 ,he can restore ,israel's scattered tribes2 ,he can unite ,judah and ,ephraim2 ,he can accomplish all the promises made to ,abraham1 ,isaac1 and ,jacob2 ,he can save and bless untold millions of the ,gentiles2 ,he can restore and bless the wide creation2 ,he can allow the beams of ,his glory to lighten up the universe forever2 ,he can display1 in the view of angels1 men1 and devils1 ,his own eternal glory--the glory of ,his character1 the glory of ,his nature1 the glory of ,his works1 the glory of ,his government1--all this ,he can do1 and will do2 but the one solitary pedestal upon which the stupendous fabric of glory shall rest forever1 is the blood of the cross--that precious blood1 dear ,christian reader1 which has spoken peace--divine and everlasting peace--to your heart and conscience1 in the presence of ,infinite ,holiness4 ,the blood which is sprinkled upon the believer's conscience has been sprinkled seven times before the throne of ,god4 ,the nearer we get to ,god1 the more importance and value we find attached to the blood of ,jesus4 ,if we look at the brazen altar1 we find the blood there2 if we look at the brazen laver1 we find the blood there2 if we look at the golden altar1 we find the blood there2 if we look at the vail of the tabernacle1 we find the blood there3 but in no place do we find so much about the blood as within the vail1 before ,jehovah's throne1 in the immediate presence of the divine glory4 ,in heaven ,his blood forever speaks1 ,in ,god the ,father's ears4 ,and he shall make an atonement for the holy place1 because of the uncleanness of the children of ,israel1 and because of their transgressions in all their sins3 and so shall he do for the tabernacle of the congregation1 that remaineth among them in the midst of their uncleanness4 ,the same truth meets us all along4 ,the claims of the sanctuary must be provided for4 ,jehovah's courts1 as well as ,his throne1 must bear witness to the value of the blood4 ,the tabernacle1 in the midst of ,israel's uncleanness1 must be fenced round about by the divine provisions of atonement4 ,jehovah provided1 in all things1 for ,his own glory4 ,the priests and their priestly service1 the place of worship and all therein1 must stand in the power of the blood4 ,the ,holy ,one could not have remained for a moment in the midst of the congregation were it not for the power of the blood4 ,it was that which left ,him free to dwell and act and rule in the midst of an erring people4 ,and there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place1 until he come out1 and have made an atonement for himself1 and for his household1 and for all the congregation of ,israel4 7,ver4 #ag47 ,aaron needed to offer up sacrifice for his own sins1 as well as for the sins of the people4 ,he could only enter into the sanctuary in the power of the blood4 ,we have1 in verse #ag1 a type of the atonement of ,christ in its application both to the ,church and to the congregation of ,israel4 ,the ,church now enters into the holiest by the blood of ,jesus4 7,heb4 x47 ,as to ,israel1 the vail is still on their hearts4 7#b ,cor4 iii47 ,they are still at a distance1 although full provision has been made in the cross for their forgiveness and restoration when they shall turn to the ,lord4 ,this entire period is1 properly speaking1 the day of atonement4 ,the true ,aaron is gone in1 with ,his own blood1 into heaven itself1 now to appear in the presence of ,god for us4 ,by and by ,he will come forth to lead the congregation of ,israel into the full results of ,his accomplished work4 ,meanwhile1 ,his house--that is to say1 all true believers--is associated with ,him1 having boldness to enter into the holiest1 being brought nigh by the blood of ,jesus4 ,and he shall go out unto the altar that is before the ,lord1 and make an atonement for it2 and shall take of the blood of the bullock1 and of the blood of the goat1 and put it upon the horns of the altar round about4 ,and he shall sprinkle of the blood upon it with his finger seven times1 and cleanse it1 and hallow it from the uncleanness of the children of ,israel4 7,ver4 #ah1 #ai47 ,thus the atoning blood was sprinkled every where1 from the throne of ,god within the vail1 to the altar which stood in the court of the tabernacle of the congregation4 ,it was therefore necessary that the patterns of things in the heavens should be purified with these1 but the heavenly things themselves with better sacrifices than these4 ,for ,christ is not entered into the holy places made with hands1 which are the figures of the true2 but into heaven itself1 now to appear in the presence of ,god for us3 nor yet that ,he should offer ,himself often1 as the high-priest entereth into the holy place every year with blood of others2 for then must ,he often have suffered since the foundation of the world2 but now once in the end of the world at the end of every thing earthly1 every thing human hath ,he appeared to put away sin by the sacrifice of ,himself4 ,and as it is appointed unto men once to die1 but after this the judgment2 so ,christ was once offered to bear the sins of many2 and unto them that look for ,him shall ,he appear the second time without sin unto salvation4 7,heb4 ix4 #bc-bh47 ,there is but one way into the holiest of all1 and that is a blood-sprinkled way4 ,it is vain to strive to enter by any other4 ,men may attempt to work themselves in1 to pray themselves in1 to buy themselves in1 to get in by a pathway of ordinances1 or it may be1 of half ordinances1 half ,christ2 but it is of no use4 ,god speaks of one way1 and but one1 and that way has been thrown open through the rent vail of the ,saviour's flesh4 ,along that way have the millions of the saved passed1 from age to age2 patriarchs1 prophets1 apostles1 martyrs1 saints in every age1 from ,abel downwards1 have trod that blessed way1 and found thereby sure and undisputed access4 ,the one sacrifice of the cross is divinely sufficient for all4 ,god asks no more1 and ,he can take no less4 ,to add aught thereto is to cast dishonor upon that with which ,god has declared ,himself well pleased1 yea1 in which ,he is infinitely glorified3 to diminish aught therefrom is to deny man's guilt and ruin1 and offer an indignity to the justice and majesty of the eternal ,trinity4 ,and when he hath made an end of reconciling the holy place1 and the tabernacle of the congregation1 and the altar1 he shall bring the live goat4 ,and ,aaron shall lay both his hands upon the head of the live goat1 and confess over him all the iniquities of the children of ,israel1 and all their transgressions in all their sins1 putting them upon the head of the goat1 and shall send him away by the hand of a fit man into the wilderness4 ,and the goat shall bear upon him all their iniquities unto a land not inhabited2 and he shall let go the goat in the wilderness4 ,here1 then1 we have the other grand idea attached to the death of ,christ1 namely1 the full and final forgiveness of the people4 ,if the death of ,christ forms the foundation of the glory of ,god1 it also forms the foundation of the perfect forgiveness of sins to all who put their trust in it4 ,this latter1 blessed be ,god1 is but a secondary--an inferior application of the atonement1 though our foolish hearts would fain regard it as the very highest possible view of the cross to see in it that which puts away all our sins4 ,this is a mistake4 ,god's glory is the first thing1 our salvation is the second4 ,to maintain ,god's glory was the chief--the darling object of the heart of ,christ4 ,this object ,he pursued from first to last1 with an undeviating purpose and unflinching fidelity4 ,therefore doth ,my ,father love ,me1 because ,i lay down ,my life1 that ,i might take it again4 7,john x4 #ag47 ,now is the ,son of ,man glorified1 and ,god is glorified in ,him4 ,if ,god be glorified in ,him1 ,god shall also glorify ,him in ,himself1 and shall straightway glorify ,him4 7,john xiii4 #ca1 #cb47 ,listen1 ,o isles1 unto ,me2 and hearken1 ye people from far3 the ,lord hath called ,me from the womb2 from the bowels of ,my mother hath ,he made mention of ,my name4 ,and ,he hath made ,my mouth like a sharp sword2 in the shadow of ,his hand hath ,he hid ,me1 and made ,me a polished shaft3 in ,his quiver hath ,he hid ,me2 and said unto ,me1 ',thou art ,my ,servant1 ,o ,israel1 in whom ,i will be glorified4' 7,isaiah xlix4 #a-c47 ,thus the glory of ,god was the paramount object of the ,lord ,jesus ,christ1 in life and in death4 ,he lived and died to glorify ,his ,father's name4 ,does the ,church lose aught by this8 ,nay4 ,does ,israel8 ,nay4 ,do the ,gentiles8 ,nay4 ,in no way could their salvation and blessedness be so perfectly provided for as by being made subsidiary to the glory of ,god4 ,hearken to the divine response to ,christ1 the true ,israel1 in the sublime passage just quoted4 ,it is a light thing that ,thou shouldest be ,my ,servant to raise up the tribes of ,jacob1 and to restore the preserved of ,israel3 ,i will also give ,thee for a light to the ,gentiles1 that ,thou mayest be ,my salvation to the ends of the earth4 ,and is it not a blessed thing to know that ,god is glorified in the putting away of our sins8 ,we may ask1 ,where are our sins8 ,put away4 ,by what8 ,by that act of ,christ upon the cross1 in which ,god has been eternally glorified4 ,thus it is4 ,the two goats1 on the day of atonement1 give the double aspect of the one act4 ,in the one1 we see ,god's glory maintained2 in the other1 sins put away4 ,the one is as perfect as the other4 ,we are as perfectly forgiven as ,god is perfectly glorified1 by the death of ,christ4 ,was there one single point in which ,god was not glorified in the cross8 ,not one4 ,neither is there one single point in which we are not perfectly forgiven4 ,i say we2 for albeit the congregation of ,israel is the primary object contemplated in the beautiful and impressive ordinance of the scape-goat1 yet does it hold good1 in the fullest way1 with respect to every soul that believes on the ,lord ,jesus ,christ1 that he is as perfectly forgiven as ,god is perfectly glorified1 by the atonement of the cross4 ,how many of the sins of ,israel did the scape-goat bear away8 ,all4 ,precious word6 ,not one left behind4 ,and whither did he bear them8 ,into a land not inhabited--a land where they could never be found1 because there was no one there to look for them4 ,could any type be more perfect8 could we possibly have a more graphic picture of ,christ's accomplished sacrifice1 in its primary and secondary aspects8 ,impossible4 ,we can hang with intense admiration over such a picture1 and as we gaze1 exclaim1 ,of a truth1 the pencil of the ,master is here6 ,reader1 pause here1 and say1 do you know that allyour sins are forgiven1 according to the perfection of ,christ's sacrifice8 ,if you simply believe on ,his name1 they are so1--they are all gone1 and gone forever4 ,say not1 as so many anxious souls do1 ,i fear ,i do not realize4 ,there is no such word as realize in the entire gospel4 ,we are not saved by realization1 but by ,christ2 and the way to get ,christ in all ,his fullness and preciousness is to believe--only believe6 ,and what will be the result8 ,the worshipers once purged should have no more conscience of sins4 ,observe this1--,no more conscience of sins4 ,this must be the result1 inasmuch as ,christ's sacrifice is perfect--so perfect1 that ,god is glorified therein4 ,now1 it must be obvious to you that ,christ's work does not need your realization to be added to it to make it perfect4 ,this could not be4 ,we might as well say that the work of creation was not complete until ,adam realized it in the garden of ,eden4 ,true1 he did realize2 but what did he realize8 ,a perfect work4 ,thus let it be with your precious soul this moment1 if it has never been so before4 ,may you now and evermore repose1 in artless simplicity1 upon the ,one who has1 by one offering1 perfected forever them that are sanctified4 ,and how are they sanctified8 ,is it by realization8 ,by no means4 ,how then8 ,by the perfect work of ,christ4 ,having sought 7alas6 most feebly7 to unfold the doctrine of this marvelous chapter1 so far as ,god has given me light upon it1 there is just one point further to which ,i shall merely call my reader's attention ere ,i close this section4 ,it is contained in the following quotation3 ,and this shall be a statute forever unto you1 that in the seventh month1 on the tenth day of the month1 ye shall afflict your souls1 and do no work at all1 whether it be one of your own country or a stranger that sojourneth among you4 ,for on that day shall the priest make an atonement for you1 to cleanse you1 that ye may be clean from all your sins before the ,lord4 ,it shall be a ,sabbath of rest1 and ye shall afflict your souls1 by a statute forever4 7,ver4 #bi-ca47 ,this shall have its full accomplishment in the saved remnant of ,israel by and by1 as foretold by the prophet ,zechariah1--,and ,i will pour upon the house of ,david1 and upon the inhabitants of ,jerusalem1 the spirit of grace and of supplications2 and they shall look upon ,me whom they have pierced1 and they shall mourn for ,him1 as one mourneth for his only son1 and shall be in bitterness for ,him1 as one that is in bitterness for his first-born4 ,in that day shall there be a great mourning in ,jerusalem1 as the mourning of ,hadadrimmon in the valley of ,megiddon4444 ,in that day there shall be a fountain opened to the house of ,david1 and to the inhabitants of ,jerusalem1 for sin and for uncleanness4444 ,and it shall come to pass in that day that the light shall not be clear in one place and dark in another2 but it shall be one day1 the true and long-expected ,sabbath1 which shall be known to the ,lord1 not day nor night2 but it shall come to pass that at evening time it shall be light4 ,and it shall be in that day that living waters shall go out from ,jerusalem2 half of them toward the former sea1 and half of them toward the hinder sea3 in summer and in winter shall it be4 ,and ,,the ,,lord ,,shall ,,be ,,king ,,over ,,all ,,the ,,earth3 in that day shall there be one ,lord1 and ,his name one4444 ,in that day shall there be upon the bells of the horses1 ,,holiness ,,unto ,,the ,,lord4444 ,and in that day there shall be no more the ,canaanite in the house of the ,lord of hosts4 7,zech4 xii4-xiv47 ,what a day that will be6 ,no marvel that it should be so frequently and so emphatically introduced in the above glowing passage4 ,it will be a bright and blessed ,sabbath of rest when the mourning remnant shall gather1 in the spirit of true penitence1 around the open fountain1 and enter into the full and final results of the great day of atonement4 ,they shall afflict their souls1 no doubt2 for how could they do otherwise1 while fixing their repentant gaze upon ,him whom they have pierced8 ,but1 oh1 what a ,sabbath they will have6 ,jerusalem will have a brimming cup of salvation1 after her long and dreary night of sorrow4 ,her former desolations shall be forgotten1 and her children1 restored to their long-lost dwellings1 shall take down their harps from the willows1 and sing once more the sweet songs of ,zion1 beneath the peaceful shade of the vine and fig-tree4 ,blessed be ,god1 the time is at hand4 ,every setting sun brings us nearer to that blissful ,sabbath4 ,the word is1 ,surely1 ,i come quickly2 and all around seems to tell us that the days are at hand1 and the effect of every vision4 ,may we be sober1 and watch unto prayer4 ,may we keep ourselves unspotted from the world2 and thus1 in the spirit of our minds1 the affections of our hearts1 and the experience of our souls1 be ready to meet the heavenly ,bridegroom4 ,our place for the present is outside the camp4 ,thank ,god that it is so6 ,it would be an unspeakable loss to be inside4 ,the same cross which has brought us inside the vail has cast us outside the camp4 ,christ was cast out thither1 and we are with ,him there2 but ,he has been received up into heaven1 and we are with ,him there4 ,is it not a mercy to be outside of all that which has rejected our blessed ,lord and ,master8 ,truly so2 and the more we know of ,jesus1 and the more we know of this present evil world1 the more thankful we shall be to find our place outside of it all with ,him4 ,,chapter ,,xvii4 ,in this chapter the reader will find two special points1 namely1 first1 that life belongs to ,jehovah2 and secondly1 that the power of atonement is in the blood4 ,the ,lord attached peculiar importance to both these things4 ,he would have them impressed upon every member of the congregation4 ,and the ,lord spake unto ,moses1 saying1 ',speak unto ,aaron1 and unto his sons1 and unto all the children of ,israel1 and say unto them1 ,this is the thing which the ,lord hath commanded1 saying1 ,what man soever there be of the house of ,israel1 that killeth an ox1 or lamb1 or goat1 in the camp1 or that killeth it out of the camp1 and bringeth it not unto the door of the tabernacle of the congregation1 to offer an offering unto the ,lord1 before the tabernacle of the ,lord2 blood shall be imputed unto that man2 he hath shed blood2 and that man shall be cut off from among his people4 ,this was a most solemn matter2 and we may ask what was involved in offering a sacrifice otherwise than in the manner here prescribed4 ,it was nothing less than robbing ,jehovah of ,his rights1 and presenting to ,satan that which was due to ,god4 ,a man might say1 ,can ,i not offer a sacrifice in one place as well as another8 ,the answer is1 ,life belongs to ,god1 and ,his claim thereto must be recognized in the place which ,he has appointed--before the tabernacle of the ,lord4 ,that was the only meeting-place between ,god and man4 ,to offer elsewhere proved that the heart did not want ,god4 ,the moral of this is plain4 ,there is one place where ,god has appointed to meet the sinner1 and that is the cross--the antitype of the brazen altar4 ,there and there alone has ,god's claims upon the life been duly recognized4 ,to reject this meeting-place is to bring down judgment upon one's self--it is to trample under foot the just claims of ,god1 and to arrogate to one's self a right to life which all have forfeited4 ,it is important to see this4 ,and the priest shall sprinkle the blood upon the altar of the ,lord1 at the door of the tabernacle of the congregation1 and burn the fat for a sweet savor unto the ,lord4 ,the blood and the fat belonged to ,god4 ,the blessed ,jesus fully recognized this4 ,he surrendered ,his life to ,god1 and all ,his hidden energies were devoted to ,him likewise4 ,he voluntarily walked to the altar and there gave up ,his precious life2 and the fragrant odor of ,his intrinsic excellency ascended to the throne of ,god4 ,blessed ,jesus6 it is sweet1 at every step of our way1 to be reminded of ,thee4 ,the second point above referred to is clearly stated in verse #aa4--;,for the life of the flesh is in the blood2 and ,i have given it to you upon the altar1 to make an atonement for your souls1 for ,,it ,,is ,,the ,,blood ,,that ,,maketh ,,an ,,atonement ,,for ,,the ,,soul4 ,the connection between the two points is deeply interesting4 ,when man duly takes his place as one possessing no title whatsoever to life--when he fully recognizes ,god's claims upon him1 then the divine record is1 ,i have given you the life to make an atonement for your soul4 ,yes2 atonement is ,god's gift to man2 and be it carefully noted that this atonement is in the blood1 and only in the blood4 ,it is the blood that maketh an atonement for the soul4 ,it is not the blood and something else4 ,the word is most explicit4 ,it attributes atonement exclusively to the blood4 ,without shedding of blood is no remission4 7,heb4 ix4 #bb47 ,it was the death of ,christ that rent the vail4 ,it is by the blood of ,jesus we have boldness to enter into the holiest4 ,we have redemption through ,his blood1 the forgiveness of sins4 7,eph4 i4 #g2 ,col4 i4 #ad47 ,having made peace by the blood of ,his cross4 ,ye who were afar off are made nigh by the blood of ,his cross4 ,the blood of ,jesus ,christ ,his ,son cleanseth us from all sin4 7#a ,john i4 #g47 ,they washed their robes and made them white in the blood of the ,lamb4 7,rev4 vii47 ,they overcame him by the blood of the ,lamb4 7,rev4 xii47 ,i would desire to call my reader's earnest attention to the precious and vital doctrine of the blood4 ,i am anxious that he should see its true place4 ,the blood of ,christ is the foundation of every thing4 ,it is the ground of ,god's righteousness in justifying an ungodly sinner that believes on the name of the ,son of ,god2 and it is the ground of the sinner's confidence in drawing nigh to a holy ,god1 who is of purer eyes than to behold evil4 ,god would be just in the condemnation of the sinner2 but through the death of ,christ1 ,he can be just and the justifier of him that believeth--a just ,god and a ,saviour4 ,the righteousness of ,god is ,his consistency with ,himself--,his acting in harmony with ,his revealed character4 ,hence1 were it not for the cross1 ,his consistency with ,himself would1 of necessity1 demand the death and judgment of the sinner2 but in the cross1 that death and judgment were borne by the sinner's ,surety1 so that the same divine consistency is perfectly maintained1 while a holy ,god justifies an ungodly sinner through faith4 ,it is all through the blood of ,jesus--nothing less1 nothing more1 nothing different4 ,it is the blood that maketh an atonement for the soul4 ,this is conclusive4 ,this is ,god's simple plan of justification4 ,man's plan is much more cumbrous1 much more roundabout4 ,and not only is it cumbrous and roundabout1 but it attributes righteousness to something quite different from what ,i find in the ,word4 ,if ,i look from the third chapter of ,genesis down to the close of ,revelation1 ,i find the blood of ,christ put forward as the alone ground of righteousness4 ,we get pardon1 peace1 life1 righteousness--all by the blood1 and nothing but the blood4 ,the entire book of ,leviticus1 and particularly the chapter upon which we have just been meditating1 is a commentary upon the doctrine of the blood4 ,it seems strange to have to insist upon a fact so obvious to every dispassionate1 teachable student of holy ,scripture2 yet so it is4 ,our minds are prone to slip away from the plain testimony of the ,word4 ,we are ready to adopt opinions without ever calmly investigating them in the light of the divine testimonies4 ,in this way we get into confusion1 darkness1 and error4 ,may we all learn to give the blood of ,christ its due place4 ,it is so precious in ,god's sight that ,he will not suffer aught else to be added to or mingled with it4 ,the life of the flesh is in the blood1 and ,i have given it to you upon the altar1 to make an atonement for your souls3 for it is the blood that maketh an atonement for the soul4 ,,chapters ,,xviii4-,,xx4 ,this section sets before us1 in a very remarkable manner1 the personal sanctity and moral propriety which ,jehovah looked for on the part of those whom ,he had graciously introduced into relationship with ,himself2 and1 at the same time1 it presents a most humiliating picture of the enormities of which human nature is capable4 ,and the ,lord spake unto ,moses1 saying1 ',speak unto the children of ,israel1 and say unto them1 ,i am the ,lord your ,god4' ,here we have the foundation of the entire superstructure of moral conduct which these chapters present4 ,israel's actings were to take their character from the fact that ,jehovah was their ,god4 ,they were called to comport themselves in a manner worthy of so high and holy a position4 ,it was ,god's prerogative to set forth the special character and line of conduct becoming a people with whom ,he was pleased to associate ,his name4 ,hence the frequency of the expressions1 ,i am the ,lord1 ,i am the ,lord your ,god1 ,i the ,lord your ,god am holy4 ,jehovah was their ,god1 and ,he was holy2 hence1 therefore1 they were called to be holy likewise4 ,his name was involved in their character and acting4 ,this is the true principle of holiness for the people of ,god in all ages4 ,they are to be governed and characterized by the revelation which ,he has made of ,himself4 ,their conduct is to be founded upon what ,he is1 not upon what they are in themselves4 ,this entirely sets aside the principle expressed in the words1 ,stand by thyself1 ,i am holier than thou2 a principle so justly repudiated by every sensitive mind4 ,it is not a comparison of one man with another1 but a simple statement of the line of conduct which ,god looks for in those who belong to ,him4 ,after the doings of the land of ,egypt1 wherein ye dwelt1 shall ye not do2 and after the doings of the land of ,canaan1 whither ,i bring you1 shall ye not do2 neither shall ye walk in their ordinances4 ,the ,egyptians and the ,canaanites were all wrong4 ,how was ,israel to know this8 ,who told them8 ,how came they to be right and all besides wrong8 ,these are interesting inquiries2 and the answer is as simple as the questions are interesting4 ,jehovah's ,word was the standard by which all questions of right and wrong were to be definitely settled in the judgment of every member of the ,israel of ,god4 ,it was not1 by any means1 the judgment of an ,israelite in opposition to the judgment of an ,egyptian or of a ,canaanite2 but it was the judgment of ,god above all4 ,egypt might have her practices and her opinions1 and so might ,canaan2 but ,israel were to have the opinions and practices laid down in the ,word of ,god4 ,ye shall do ,my judgments1 and keep ,mine ordinances1 to walk therein3 ,i am the ,lord your ,god4 ,ye shall therefore keep ,my statutes and ,my judgments2 which1 if a man do1 he shall live in them3 ,i am the ,lord4 ,it will be well for my reader to get a clear1 deep1 full1 practical sense of this truth4 ,the ,word of ,god must settle every question and govern every conscience3 there must be no appeal from its solemn and weighty decision4 ,when ,god speaks1 every heart must bow4 ,men may form and hold their opinions2 they may adopt and defend their practices2 but one of the finest traits in the character of the ,israel of ,god is1 profound reverence for1 and implicit subjection to1 every word that proceedeth out of the mouth of the ,lord4 ,the exhibition of this valuable feature may perhaps lay them open to the charge of dogmatism1 superciliousness1 and self-sufficiency1 on the part of those who have never duly weighed the matter2 but1 in truth1 nothing can be more unlike dogmatism than simple subjection to the plain truth of ,god2 nothing more unlike superciliousness than reverence for the statements of inspiration2 nothing more unlike self-sufficiency than subjection to the divine authority of holy ,scripture4 ,true1 there will ever be the need of carefulness as to the tone and manner in which we set forth the authority for our convictions and our conduct4 ,it must be made manifest1 so far as it may be1 that we are wholly governed1 not by our own opinions1 but by the ,word of ,god4 ,there is great danger of attaching an importance to an opinion merely because we have adopted it4 ,this must be carefully guarded against4 ,self may creep in and display its deformity in the defense of our opinions as much as in any thing else2 but we must disallow it in every shape and form1 and be governed in all things by ,thus saith the ,lord4 ,but then we are not to expect that every one will be ready to admit the full force of the divine statutes and judgments4 ,it is as persons walk in the integrity and energy of the divine nature that the ,word of ,god will be owned1 appreciated1 and reverenced4 ,an ,egyptian or a ,canaanite would have been wholly unable to enter into the meaning or estimate the value of these statutes and judgments1 which were to govern the conduct of the circumcised people of ,god2 but that did not in any wise affect the question of ,israel's obedience4 ,they were brought into a certain relationship with ,jehovah1 and that relationship had its distinctive privileges and responsibilities4 ,i am the ,lord your ,god4 ,this was to be the ground of their conduct4 ,they were to act in a way worthy of the ,one who had become their ,god1 and made them ,his people4 ,it was not that they were a whit better than other people4 ,by no means4 ,the ,egyptians or ,canaanites might have considered that the ,israelites were setting themselves up as something superior in refusing to adopt the habits of either nation4 ,but no2 the foundation of their peculiar line of conduct and tone of morality was laid in these words3 ,i am the ,lord your ,god4 ,in this great and practically important fact1 ,jehovah set before ,his people a ground of conduct which was immovable1 and a standard of morality which was as elevated and as enduring as the eternal throne itself4 ,the moment ,he entered into a relationship with a people1 their ethics were to assume a character and tone worthy of ,him4 ,it was no longer a question as to what they were1 either in themselves or in comparison with others2 but of what ,god was in comparison with all4 ,this makes a material difference4 ,to make self the ground of action or the standard of ethics is not only presumptuous folly1 but it is sure to set one upon a descending scale of action4 ,if self be my object1 ,i must1 of necessity1 sink lower and lower every day2 but if1 on the other hand1 ,i set the ,lord before me1 ,i shall rise higher and higher as1 by the power of the ,holy ,ghost1 ,i grow in conformity to that perfect model which is unfolded to the gaze of faith in the sacred pages of inspiration4 ,i shall undoubtedly have to prostrate myself in the dust1 under a sense of how infinitely short ,i come of the mark set before me2 but then ,i can never consent to the setting up of a lower standard1 nor can ,i ever be satisfied until ,i am conformed in all things to ,him who was my substitute on the cross1 and is my model in the glory4 ,having said thus much on the main principle of the section before us--a principle of unspeakable importance to ,christians1 in a practical point of view1 ,i feel it needless to enter into any thing like a detailed exposition of statutes which speak for themselves in most obvious terms4 ,i would merely remark that those statutes range themselves under two distinct heads1 namely1 first1 those which set forth the shameful enormities which the human heart is capable of devising2 and secondly1 those which exhibit the exquisite tenderness and considerate care of the ,god of ,israel4 ,as to the first1 it is manifest that the ,spirit of ,god could never enact laws for the purpose of preventing evils that have no existence4 ,he does not construct a dam where there is no flood to be resisted3 ,he does not deal with abstract ideas1 but with positive realities4 ,man is1 in very deed1 capable of perpetrating each and every one of the shameful crimes referred to in this most faithful section of the book of ,leviticus4 ,if he were not1 why should he be told not to do so4 ,such a code would be wholly unsuitable for angels1 inasmuch as they are incapable of committing the sins referred to2 but it suits man1 because he has gotten the seeds of those sins in his nature4 ,this is deeply humbling4 ,it is a fresh declaration of the truth that man is a total wreck4 ,from the crown of his head to the sole of his foot1 there is not so much as a single speck of moral soundness1 as looked at in the light of the divine presence4 ,the being for whom ,jehovah thought it needful to write ,leviticus xviii4-xx4 must be a vile sinner2 but that being is man--the writer and reader of these lines4 ,how plain it is1 therefore1 that they that are in the flesh cannot please ,god4 7,rom4 viii47 ,thank ,god1 the believer is not in the flesh1 but in the ,spirit4 ,he has been taken completely out of his old-creation standing1 and introduced into the new creation1 in which the moral evils aimed at in this our section can have no existence4 ,true1 he has gotten the old nature2 but it is his happy privilege to reckon it as a dead thing1 and to walk in the abiding power of the new creation1 wherein all things are of ,god4 ,this is ,christian liberty1 even liberty to walk up and down in that fair creation where no trace of evil can ever be found1--hallowed liberty to walk in holiness and purity before ,god and man1--liberty to tread those lofty walks of personal sanctity whereon the beams of the divine countenance ever pour themselves in living lustre4 ,reader1 this is ,christian liberty4 ,it is liberty1 not to commit sin1 but to taste the celestial sweets of a life of true holiness and moral elevation4 ,may we prize more highly than we have ever done this precious boon of heaven--,christian liberty4 ,and now1 one word as to the second class of statutes contained in our section1 namely1 those which so touchingly bring out divine tenderness and care4 ,take the following3 ,and when ye reap the harvest of your land1 thou shalt not wholly reap the corners of thy field1 neither shalt thou gather the gleanings of thy harvest4 ,and thou shalt not glean thy vineyard1 neither shalt thou gather every grape of thy vineyard2 thou shalt leave them for the poor and stranger3 ,i am the ,lord your ,god4 7,chap4 xix4 #i1 #aj47 ,this ordinance will meet us again in chapter xxiii4 but there we shall see it in its dispensational bearing4 ,here1 we contemplate it morally1 as unfolding the precious grace of ,israel's ,god4 ,he would think of the poor and stranger1 and ,he would have ,his people think of them likewise4 ,when the golden sheaves were being reaped1 and the mellow clusters gathered1 the poor and stranger were to be remembered by the ,israel of ,god1 because ,jehovah was the ,god of ,israel4 ,the reaper and the grape-gatherer were not to be governed by a spirit of grasping covetousness1 which would bare the corners of the field and strip the branches of the vine1 but rather by a spirit of large-hearted1 genuine benevolence1 which would leave a sheaf and a cluster for the poor and stranger1 that they too might rejoice in the unbounded goodness of ,him whose paths drop fatness1 and on whose open hand all the sons of want may confidently wait4 ,the book of ,ruth furnishes a fine example of one who fully acted out this most benevolent statute4 ,and ,boaz said unto her1 ,ruth1 ',at meal-time1 come thou hither1 and eat of the bread1 and dip thy morsel in the vinegar4' ,and she sat beside the reapers3 and he reached her parched corn1 and she did eat1 and was sufficed1 and left4 ,and when she was risen up to glean1 ,boaz commanded his young men1 saying1 ',let her glean even among the sheaves1 and reproach her not2 and let fall also some of the handfuls of purpose for her1 and leave them1 that she may glean them1 and rebuke her not4' 7,ruth ii4 #ad-af47 ,most touching and beautiful grace6 ,truly1 it is good for our poor selfish hearts to be brought in contact with such principles and such practices4 ,nothing can surpass the exquisite refinement of the words1 let fall also some of the handfuls of purpose for her4 ,it was evidently the desire of this noble ,israelite that the stranger might have abundance1 and have it1 too1 rather as the fruit of her own gleaning than of his benevolence4 ,this was the very essence of refinement4 ,it was putting her in immediate connection with1 and dependence upon1 the ,god of ,israel1 who had fully recognized and provided for the gleaner4 ,boaz was merely acting out that gracious ordinance of which ,ruth was reaping the benefit4 ,the same grace that had given him the field gave her the gleanings4 ,they were both debtors to grace4 ,she was the happy recipient of ,jehovah's goodness3 he was the honored exponent of ,jehovah's most gracious institution4 ,all was in most lovely moral order4 ,the creature was blessed and ,god was glorified4 ,who would not own that it is good for us to be allowed to breathe such an atmosphere8 ,let us now turn to another statute of our section4 ,thou shalt not defraud thy neighbor1 neither rob him3 the wages of him that is hired shall not abide with thee all night until the morning4 7,chap4 xix4 #ac47 ,what tender care is here6 ,the ,high and ,mighty ,one that inhabiteth eternity can take knowledge of the thoughts and feelings that spring up in the heart of a poor laborer4 ,he knows and takes into account the expectations of such an one in reference to the fruit of his day's toil4 ,the wages will naturally be looked for4 ,the laborer's heart counts upon them3 the family meal depends upon them4 ,oh6 let them not be held back3 send not the laborer home with a heavy heart1 to make the heart of his wife and family heavy likewise4 ,by all means1 give him that for which he has wrought1 to which he has a right1 and on which his heart is set4 ,he is a husband1 he is a father1 and he has borne the burden and heat of the day that his wife and children may not go hungry to bed4 ,disappoint him not3 give him his due4 ,thus does our ,god take notice of the very throbbings of the laborer's heart1 and make provision for his rising expectations4 ,precious grace6 ,most tender1 thoughtful1 touching1 condescending love6 ,the bare contemplation of such statutes is sufficient to throw one into a flood of tenderness4 ,could any one read such passages and not be melted8 ,could any one read them and thoughtlessly dismiss a poor laborer1 not knowing whether he and his family have wherewithal to meet the cravings of hunger8 ,nothing can be more painful to a tender heart than the lack of kindly consideration for the poor so often manifested by the rich4 ,these latter can sit down to their sumptuous repast after dismissing from their door some poor industrious creature who had come seeking the just reward of his honest labor4 ,they think not of the aching heart with which that man returns to his family1 to tell them of the disappointment to himself and to them4 ,oh1 it is terrible6 ,it is most offensive to ,god and to all who have drunk1 in any measure1 into ,his grace4 ,if we would know what ,god thinks of such acting1 we have only to hearken to the following accents of holy indignation3 ,behold1 the hire of the laborers who have reaped down your fields1 which is of you kept back by fraud1 crieth2 and the cries of them that have reaped have entered into the ears of the ,lord of ,sabaoth4 7,james v4 #d47 ,the ,lord of ,sabaoth hears the cry of the aggrieved and disappointed laborer4 ,his tender love tells itself forth in the institutions of ,his moral government2 and even though the heart should not be melted by the grace of those institutions1 the conduct should1 at least1 be governed by the righteousness thereof4 ,god will not suffer the claims of the poor to be heartlessly tossed aside by those who are so hardened by the influence of wealth as to be insensible to the appeals of tenderness1 and who are so far removed beyond the region of personal need as to be incapable of feeling for those whose lot it is to spend their days amid exhausting toil or pinching poverty4 ,the poor are the special objects of ,god's care4 ,again and again ,he makes provision for them in the statutes of ,his moral administration2 and it is particularly declared of ,him who shall ere long assume1 in manifested glory1 the reins of government1 that ,he shall deliver the needy when he crieth2 the poor also1 and him that hath no helper4 ,he shall spare the poor and needy1 and shall save the souls of the needy4 ,he shall redeem their souls from deceit and violence2 and precious shall their blood be in ,his sight4 7,ps4 lxxii4 #ab-ad47 ,may we profit by the review of those precious and deeply practical truths4 ,may our hearts be affected1 and our conduct influenced by them4 ,we live in a heartless world2 and there is a vast amount of selfishness in our own hearts4 ,we are not sufficiently affected by the thought of the need of others4 ,we are apt to forget the poor in the midst of our abundance4 ,we often forget that the very persons whose labor ministers to our personal comfort are living1 it may be1 in the deepest poverty4 ,let us think of these things4 ,let us beware of grinding the faces of the poor4 ,if the ,jews of old were taught1 by the statutes and ordinances of the ,mosaic economy1 to entertain kindly feelings toward the poor1 and to deal tenderly and graciously with the sons of toil1 how much more ought the higher and more spiritual ethics of the gospel dispensation produce in the hearts and lives of ,christians a large-hearted benevolence toward every form of human need4 ,true1 there is urgent need of prudence and caution1 lest we take a man out of the honorable position in which he was designed and fitted to move1 namely1 a position of dependence upon the fruits--the precious and fragrant fruits--of honest industry4 ,this would be a grievous injury instead of a benefit4 ,the example of ,boaz should instruct in this matter4 ,he allowed ,ruth to glean2 but he took care to make her gleaning profitable4 ,this is a very safe and a very simple principle4 ,god intends that man should work at something or another1 and we run counter to ,him when we draw our fellow out of the place of dependence upon the results of patient industry1 into that of dependence upon the results of false benevolence4 ,the former is as honorable and elevating as the latter is contemptible and demoralizing4 ,there is no bread so sweet to the taste as that which in nobly earned2 but then those who earn their bread should get enough4 ,a man will feed and care for his horses2 how much more his fellow1 who yields him the labor of his hands from ,monday morning till ,saturday night4 ,but some will say1 ,there are two sides to this question4 ,unquestionably there are2 and no doubt one meets with a great deal amongst the poor which is calculated to dry up the springs of benevolence and genuine sympathy4 ,there is much which tends to steel the heart and close the hand2 but one thing is certain1 it is better to be deceived in ninety-nine cases out of a hundred than to shut up the bowels of compassion against a single worthy object4 ,our heavenly ,father causes ,his sun to shine upon the evil and on the good2 and sendeth rain upon the just and upon the unjust4 ,the same sunbeams that gladden the heart of some devoted servant of ,christ are poured upon the path of some ungodly sinner2 and the self-same shower that falls upon the tillage of a true believer1 enriches also the furrows of some blaspheming infidel4 ,this is to be our model4 ,be ye therefore perfect1 even as your ,father which is in heaven is perfect4 7,matt4 v4 #dh47 ,it is only as we set the ,lord before us1 and walk in the power of ,his grace1 that we shall be able to go on from day to day1 meeting1 with a tender heart and an open hand1 every possible form of human misery4 ,it is only as we ourselves are drinking at the exhaustless fountain of divine love and tenderness1 that we shall be able to go on ministering to human need unchecked by the oft-repeated manifestation of human depravity4 ,our tiny springs would soon be dried up were they not maintained in unbroken connection with that ever-gushing source4 ,the statute which next presents itself for our consideration1 exemplifies most touchingly the tender care of the ,god of ,israel4 ,thou shalt not curse the deaf1 nor put a stumbling-block before the blind1 but shalt fear thy ,god3 ,i am the ,lord4 7,ver4 #ad47 ,here a barrier is erected to stem the rising tide of irritability with which uncontrolled nature would be almost sure to meet the personal infirmity of deafness4 ,how well we can understand this6 ,nature does not like to be called upon to repeat its words again and again1 in order to meet the deaf man's infirmity4 ,jehovah thought of this1 and provided for it4 ,and what is the provision8 ,thou shalt fear thy ,god4 ,when tried by a deaf person1 remember the ,lord1 and look to ,him for grace to enable you to govern your temper4 ,the second part of this statute reveals a most humiliating amount of wickedness in human nature4 ,the idea of laying a stumbling-block in the way of the blind is about the most wanton cruelty imaginable2 and yet man is capable of it1 else he would not be warned against it4 ,no doubt this1 as well as many other statutes1 admits of a spiritual application2 but that in no wise interferes with the plain literal principle set forth in it4 ,man is capable of placing a stumbling-block in the way of a fellow-creature afflicted with blindness4 ,such is man6 ,truly1 the ,lord knew what was in man when ,he wrote the statutes and judgments of the book of ,leviticus4 ,i shall leave my reader to meditate alone upon the remainder of our section4 ,he will find that each statute teaches a double lesson1 namely1 a lesson with respect to nature's evil tendencies1 and also a lesson as to ,jehovah's tender care4#bd #bd ,verses #af and #ag demand special attention4 ,thou shalt not go up and down as a talebearer among thy people4 ,this is a most seasonable admonition for the people of ,god in every age4 ,a talebearer is sure to do incalculable mischief4 ,it has been well remarked that a talebearer injures three persons--he injures himself1 he injures his hearer1 and he injures the subject of his tale4 ,all this he does directly2 and as to the indirect consequences1 who can recount them8 ,let us carefully guard against this horrible evil4 ,may we never suffer a tale to pass our lips2 and let us never stand to hearken to a talebearer4 ,may we always know how to drive away a backbiting tongue with an angry countenance1 as the north wind driveth away rain4 ,in verse #ag1 we learn what ought to take the place of talebearing4 ,thou shalt in any wise rebuke thy neighbor1 and not suffer sin upon him4 ,in place of carrying to another a tale about my neighbor1 ,i am called upon to go directly to himself and rebuke him1 if there is any thing wrong4 ,this is the divine method4 ,satan's method is to act the talebearer4 ,,chapters ,,xxi4 ,,xxii4 ,these chapters unfold1 with great minuteness of detail1 the divine requirements in reference to those who were privileged to draw near as priests to offer the bread of their ,god4 ,in this1 as in the preceding section1 we have conduct as the result1 not the procuring cause of the relationship4 ,this should be carefully borne in mind4 ,the sons of ,aaron were1 in virtue of their birth1 priests unto ,god4 ,they all stood in this relationship1 one as well as another4 ,it was not a matter of attainment1 a question of progress1 something which one had and another had not4 ,all the sons of ,aaron were priests2 they were born into a priestly place4 ,their capacity to understand and enjoy their position and its attendant privileges was obviously a different thing altogether4 ,one might be a babe1 and another might have reached the point of mature and vigorous manhood4 ,the former would1 of necessity1 be unable to eat of the priestly food1 being a babe1 for whom milk1 and not strong meat1 was adapted2 but he was as truly a member of the priestly house as the man who could tread1 with firm step1 the courts of the ,lord's house1 and feed upon the wave breast and heave shoulder of the sacrifice4 ,this distinction is easily understood in the case of the sons of ,aaron1 and hence it will serve to illustrate1 in a very simple manner1 the truth as to the members of the true priestly house1 over which our great ,high-,priest presides1 and to which all true believers belong4 7,heb4 iii4 #f47 ,every child of ,god is a priest4 ,he is enrolled as a member of ,christ's priestly house4 ,he may be very ignorant1 but his position as a priest is not founded upon knowledge1 but upon life2 his experience may be very shallow1 but his place as a priest does not depend upon experience1 but upon life2 his capacity may be very limited1 but his relationship as a priest does not rest upon an enlarged capacity1 but upon life4 ,he was born into the position and relationship of a priest3 he did not work himself thereinto4 ,it was not by any efforts of his own that he became a priest3 he became a priest by birth4 ,the spiritual priesthood1 together with all the spiritual functions attaching thereunto1 is the necessary appendage to spiritual birth4 ,the capacity to enjoy the privileges and to discharge the functions of a position must not be confounded with the position itself3 they must ever be kept distinct4 ,relationship is one thing2 capacity is quite another4 ,furthermore1 in looking at the family of ,aaron1 we see that nothing could break the relationship between him and his sons4 ,there were many things which would interfere with the full enjoyment of the privileges attaching to the relationship4 ,a son of ,aaron might defile himself by the dead2 he might defile himself by forming an unholy alliance2 he might have some bodily blemish2 he might be blind or lame2 he might be a dwarf4 ,any of these things would have interfered very materially with his enjoyment of the privileges and his discharge of the functions pertaining to his relationship1 as we read1 ,no man that hath a blemish of the seed of ,aaron the priest shall come nigh to offer the offerings of the ,lord made by fire3 he hath a blemish3 he shall not come nigh to offer the bread of his ,god4 ,he shall eat the bread of his ,god1 both of the most holy and the holy2 only he shall not go in unto the vail1 nor come nigh unto the altar1 because he hath a blemish2 that he profane not my sanctuaries2 for ,i the ,lord do sanctify them4 7,chap4 xxi4 #ba-bc47 ,but none of these things could possibly touch the fact of a relationship founded upon the established principles of human nature4 ,though a son of ,aaron were a dwarf1 that dwarf was a son of ,aaron4 ,true1 he was1 as a dwarf1 shorn of many precious privileges and lofty dignities pertaining to the priesthood1 but he was a son of ,aaron all the while4 ,he could neither enjoy the same measure or character of communion1 nor yet discharge the same elevated functions of priestly service1 as one who had reached to manhood's appointed stature2 but he was a member of the priestly house1 and as such1 permitted to eat the bread of his ,god4 ,the relationship was genuine1 though the development was so defective4 ,the spiritual application of all this is as simple as it is practical4 ,to be a child of ,god is one thing2 to be in the enjoyment of priestly communion and priestly worship is quite another4 ,the latter is1 alas6 interfered with by many things4 ,circumstances and associations are allowed to act upon us by their defiling influence4 ,we are not to suppose that all ,christians enjoy the same elevation of walk1 the same intimacy of fellowship1 the same felt nearness to ,christ4 ,alas6 alas6 they do not4 ,many of us have to mourn over our spiritual defects4 ,there is lameness of walk1 defective vision1 stunted growth2 or we allow ourselves to be defiled by contact with evil1 and to be weakened and hindered by unhallowed associations4 ,in a word1 as the sons of ,aaron1 though being priests by birth1 were nevertheless deprived of many privileges through ceremonial defilement and physical defects2 so we1 though being priests unto ,god by spiritual birth1 are deprived of many of the high and holy privileges of our position by moral defilement and spiritual defects4 ,we are shorn of many of our dignities through defective spiritual development4 ,we lack singleness of eye1 spiritual vigor1 whole-hearted devotedness4 ,saved we are1 through the free grace of ,god1 on the ground of ,christ's perfect sacrifice4 ,we are all the children of ,god1 by faith in ,christ ,jesus2 but then1 salvation is one thing2 communion is quite another3 sonship is one thing2 obedience is quite another4 ,these things should be carefully distinguished4 ,the section before us illustrates the distinction with great force and clearness4 ,if one of the sons of ,aaron happened to be broken-footed or broken-handed1 was he deprived of his sonship8 ,assuredly not4 ,was he deprived of his priestly position8 ,by no means4 ,it was distinctly declared1 ,he shall eat the bread of his ,god1 both of the most holy and of the holy4 ,what1 then1 did he lose by his physical blemish8 ,he was forbidden to tread some of the higher walks of priestly service and worship4--,only he shall not go in unto the vail1 nor come nigh unto the altar4 ,these were very serious privations2 and though it may be objected that a man could not help many of these physical defects1 that did not alter the matter4 ,jehovah could not have a blemished priest at ,his altar1 or a blemished sacrifice thereon4 ,both the priest and the sacrifice should be perfect4 ,no man that hath a blemish of the seed of ,aaron the priest shall come nigh to offer the offerings of the ,lord made by fire4 7,chap4 xxi4 #bb47 ,but whatsoever hath a blemish1 that shall ye not offer2 for it shall not be acceptable for you4 7,chap4 xxii4 #bj47 ,now1 we have both the perfect priest and the perfect sacrifice in the ,person of our blessed ,lord ,jesus ,christ4 ,he having offered ,himself without spot to ,god1 passed into the heavens as our great ,high-,priest1 where ,he ever liveth to make intercession for us4 ,the epistle to the ,hebrews dwells elaborately upon these two points4 ,it throws into vivid contrast the sacrifice and priesthood of the ,mosaic system and the ,sacrifice and ,priesthood of ,christ4 ,in ,him we have divine perfectness1 whether as the ,victim or as the ,priest4 ,we have all that ,god could require1 and all that man could need4 ,his precious blood has put away all our sins1 and ,his all-prevailing intercession ever maintains us in all the perfectness of the place into which ,his blood has introduced us4 ,we are complete in ,him 7,col4 ii472 and yet1 so feeble and so faltering are we in ourselves2 so full of failure and infirmity2 so prone to err and stumble in our onward way1 that we could not stand for a moment were it not that ,he ever liveth to make intercession for us4 ,these things have been dwelt upon in the earlier chapters of this volume1 and it is therefore needless to enter further upon them here4 ,those who have any thing like correct apprehensions of the grand foundation-truths of ,christianity1 and any measure of experience in the ,christian life1 will be able to understand how it is that though complete in ,him who is the head of all principality and power1 they nevertheless need1 while down here amid the infirmities1 conflicts1 and buffetings of earth1 the powerful advocacy of their adorable and divine ,high-,priest4 ,the believer is washed1 sanctified1 and justified 7#a ,cor4 vi472 he is accepted in the ,beloved 7,eph4 i4 #f472 he can never come into judgment1 as regards his person 7,see ,john v4 #bd1 where the word is and not 472 death and judgment are behind him1 because he is united to ,christ1 who has passed through them both on his behalf and in his stead4 ,all these things are divinely true of the very weakest1 most unlettered1 and inexperienced member of the family of ,god2 but yet1 inasmuch as he carries about with him a nature so incorrigibly bad and so irremediably ruined that no discipline can correct it and no medicine cure it1 inasmuch as he is the tenant of a body of sin and death--as he is surrounded on all sides by hostile influences--as he is called to cope perpetually with the combined forces of the world1 the flesh1 and the devil1 he could never keep his ground1 much less make progress1 were he not upheld by the all-prevailing intercession of his great ,high-,priest1 who bears the names of ,his people upon ,his breast and upon ,his shoulder4 ,some1 ,i am aware1 have found great difficulty in reconciling the idea of the believer's perfect standing in ,christ with the need of priesthood4 ,if1 it is argued1 he is perfect1 what need has he of a priest8 ,the two things are as distinctly taught in the ,word as they are compatible one with another1 and understood in the experience of every rightly instructed ,christian4 ,it is of the very last importance to apprehend1 with clearness and accuracy1 the perfect harmony between these two points4 ,the believer is perfect in ,christ2 but in himself1 he is a poor feeble creature1 ever liable to fall4 ,hence the unspeakable blessedness of having ,one who can manage all his affairs for him1 at the right hand of the ,majesty in the heavens--,one who upholds him continually by the right hand of ,his righteousness--,one who will never let him go--,one who is able to save to the uttermost--,one who is the same yesterday1 to-day1 and forever--,one who will bear him triumphantly through all the difficulties and dangers which surround him1 and finally present him faultless before the presence of ,his glory with exceeding joy4 ,blessed forever be the grace that has made such ample provision for all our need in the blood of a ,spotless ,victim and the intercession of a divine ,high-,priest6 ,dear ,christian reader1 let it be our care so to walk1 so to keep ourselves unspotted from the world1 so to stand apart from all unhallowed associations1 that we may enjoy the highest privileges and discharge the most elevated functions of our position as members of the priestly house of which ,christ is the ,head4 ,we have boldness to enter into the holiest through the blood of ,jesus3 we have a great ,high-,priest over the house of ,god4 7,heb4 x47 ,nothing can ever rob us of these privileges4 ,but then our communion may be marred1 our worship may be hindered1 our holy functions may remain undischarged4 ,those ceremonial matters against which the sons of ,aaron were warned in the section before us1 have their antitypes in the ,christian economy4 ,had they to be warned against unholy contact8 ,so have we4 ,had they to be warned against unholy alliance8 ,so have we4 ,had they to be warned against all manner of ceremonial uncleanness8 ,so have we to be warned against all filthiness of the flesh and spirit4 7#a ,cor4 vii47 ,were they shorn of many of their loftiest priestly privileges by bodily blemish and imperfect natural growth8 ,so are we by moral blemish and imperfect spiritual growth4 ,will any one venture to call in question the practical importance of such principles as these8 ,is it not obvious that the more highly we estimate the blessings which attach to that priestly house of which we have been constituted members1 in virtue of our spiritual birth1 the more carefully shall we guard against every thing which might tend in any wise to rob us of their enjoyment8 ,undoubtedly4 ,and this it is which renders the close study of our section so pre-eminently practical4 ,may we feel its power1 through the application of ,god the ,holy ,ghost4 ,then shall we enjoy our priestly place2 then shall we faithfully discharge our priestly functions4 ,we shall be able to present our bodies a living sacrifice1 holy and acceptable unto ,god 7,rom4 xii4 #a72 we shall be able to offer the sacrifice of praise to ,god continually1 that is1 the fruit of our lips1 giving thanks to ,his name 7,heb4 xiii4 #ae472 we shall be able1 as members of the spiritual house and the holy priesthood1 to offer up spiritual sacrifices1 acceptable to ,god by ,jesus ,christ 7#a ,pet4 ii4 #e472 we shall be able1 in some small degree1 to anticipate that blissful time when1 from a redeemed creation1 the halleluiahs of intelligent and fervent praise shall ascend to the throne of ,god and the ,lamb throughout the everlasting ages4 ,,chapter ,,xxiii4 ,one of the most profound and comprehensive chapters in the inspired volume now lies before us1 and claims our prayerful study4 ,it contains the record of the seven great feasts or periodical solemnities into which ,israel's year was divided4 ,in other words1 it furnishes us with a perfect view of ,god's dealings with ,israel during the entire period of their most eventful history4 ,looking at the feasts separately1 we have the ,sabbath1 the ,passover1 the feast of unleavened bread1 the first-fruits1 ,pentecost1 the feast of trumpets1 the day of atonement1 and the feast of tabernacles4 ,this would make eight1 altogether2 but it is very obvious that the ,sabbath occupies quite a unique and independent place4 ,it is first presented1 and its proper characteristics and attendant circumstances fully set forth2 and then we read1 ,these are the feasts of the ,lord1 even holy convocations1 which ye shall proclaim in their seasons4 7,ver4 #d47 ,so that1 strictly speaking1 as the attentive reader will observe1 ,israel's first great feast was the ,passover1 and their seventh was the feast of tabernacles4 ,that is to say1 divesting them of their typical dress1 we have1 first1 redemption2 and last of all1 we have the millennial glory4 ,the paschal lamb typified the death of ,christ 7#a ,cor4 v4 #g472 and the feast of tabernacles typified the times of the restitution of all things1 of which ,god hath spoken by the mouth of all ,his holy prophets since the world began4 7,acts iii4 #ba47 ,such was the opening and such the closing feast of the ,jewish year4 ,atonement is the foundation1 glory the top-stone2 while between these two points we have the resurrection of ,christ 7ver4 #aj-ad471 the gathering of the ,church 7ver4 #ae-ba471 the waking up of ,israel to a sense of their long-lost glory 7ver4 #bd-be471 their repentance and hearty reception of their ,messiah 7ver4 #bg-cb471 and1 that not one feature might be lacking in this grand typical representation1 we have provision made for the ,gentiles to come in at the close of the harvest and glean in ,israel's fields 7ver4 #bb474 ,all this renders the picture divinely perfect1 and evokes from the heart of every lover of ,scripture the most intense admiration4 ,what could be more complete8 ,the blood of the ,lamb1 and practical holiness founded thereon2 the resurrection of ,christ from the dead1 and ,his ascension into heaven2 the descent of the ,holy ,ghost1 in pentecostal power1 to form the ,church2 the awakening of the remnant2 their repentance and restoration2 the blessing of the poor and the stranger2 the manifestation of the glory2 the rest and blessedness of the kingdom1--such are the contents of this truly marvelous chapter1 which we shall now proceed to examine in detail4 ,may ,god the ,holy ,ghost be our ,teacher4 ,and the ,lord spake unto ,moses1 saying1 ',speak unto the children of ,israel1 and say unto them1 ,concerning the feasts of the ,lord1 which ye shall proclaim to be holy convocations1 even these are ,my feasts4 ,six days shall work be done2 but the seventh day is the ,sabbath of rest1 a holy convocation2 ye shall do no work therein3 it is the ,sabbath of the ,lord in all your dwellings4' ,the place which the ,sabbath here gets is full of interest4 ,the ,lord is about to furnish a type of all ,his dealings in grace with ,his people2 and ere ,he does so1 ,he sets forth the ,sabbath as the significant expression of that rest which remaineth for the people of ,god4 ,it was an actual solemnity to be observed by ,israel1 but it was also a type of what is yet to be when all that great and glorious work which this chapter foreshadows shall have been accomplished4 ,it is ,god's rest1 into which all who believe can enter now in spirit2 but which1 as to its full and actual accomplishment1 yet remains4 7,heb4 iv47 ,we work now3 we shall rest by and by4 ,in one sense1 the believer enters into rest2 in another sense1 he labors to enter into it4 ,he has found his rest in ,christ2 he labors to enter into his rest in glory4 ,he has found his full mental repose in what ,christ has wrought for him1 and his eye rests on that everlasting ,sabbath upon which he shall enter when all his desert toils and conflicts are over4 ,he cannot rest in the midst of a scene of sin and wretchedness2 he rests in ,christ1 the ,son of ,god1 who took the servant's form2 and while thus resting1 he is called to labor as a worker together with ,god1 in the full assurance that when all his toil is over1 he shall enjoy unbroken1 eternal repose in those mansions of unfading light and unalloyed blessedness where labor and sorrow can never enter4 ,blessed prospect6 ,may it brighten more and more each hour in the vision of faith4 ,may we labor all the more earnestly and faithfully1 as being sure of this most precious rest at the end4 ,true1 there are foretastes of the eternal ,sabbath2 but these foretastes only cause us to long more ardently for the blessed reality--that ,sabbath which shall never be broken--that holy convocation which shall never be dissolved4 ,we have already remarked that the ,sabbath occupies quite a unique and independent place in this chapter4 ,this is evident from the wording of the fourth verse1 where the ,lord seems to begin afresh with the expression1 ,these are the feasts of the ,lord1 as if to leave the ,sabbath quite distinct from the seven feasts which follow1 though it be1 in reality1 the type of that rest to which those feasts so blessedly introduce the soul4 ,these are the feasts of the ,lord1 even holy convocations1 which ye shall proclaim in their seasons4 ,in the fourteenth day of the first month at even is the ,lord's passover4 7,ver4 #d1 #e47 ,here1 then1 we have the first of the seven periodical solemnities--the offering of that paschal lamb whose blood it was that screened the ,israel of ,god from the sword of the destroying angel on that terrible night when ,egypt's first-born were laid low4 ,this is the acknowledged type of the death of ,christ1 and hence its place in this chapter is divinely appropriate4 ,it forms the foundation of all4 ,we can know nothing of rest1 nothing of holiness1 nothing of fellowship1 save on the ground of the death of ,christ4 ,it is peculiarly striking1 significant1 and beautiful to observe that1 directly ,god's rest is spoken of1 the next thing introduced is the blood of the paschal lamb4 ,as much as to say1 ,there is the rest1 but here is your title4 ,no doubt labor will capacitate us1 but it is the blood that entitles us1 to enjoy the rest4 ,and on the fifteenth day of the same month is the feast of unleavened bread unto the ,lord3 seven days ye must eat unleavened bread4 ,in the first day ye shall have a holy convocation3 ye shall do no servile work therein4 ,but ye shall offer an offering made by fire unto the ,lord seven days3 in the seventh day is a holy convocation3 ye shall do no servile work therein4 7,ver4 #f-h47 ,the people are here assembled around ,jehovah in that practical holiness which is founded upon accomplished redemption2 and while thus assembled1 the fragrant odor of the sacrifice ascends from the altar of ,israel to the throne of ,israel's ,god4 ,this gives us a fine view of that holiness which ,god looks for in the life of ,his redeemed4 ,it is based upon the sacrifice1 and it ascends in immediate connection with the acceptable fragrance of the ,person of ,christ4 ,ye shall do no servile work therein2 but ye shall offer an offering made by fire4 ,what a contrast6--the servile work of man's hands1 and the sweet savor of ,christ's sacrifice6 ,the practical holiness of ,god's people is not servile labor2 it is the living unfolding of ,christ through them1 by the power of the ,holy ,ghost4 ,to me to live is ,christ4 ,this is the true idea4 ,christ is our life2 and every exhibition of that life is1 in the divine judgment1 redolent with all the fragrance of ,christ4 ,it may be a very trifling matter in man's judgment1 but1 in so far as it is the outflow of ,christ our life1 it is unspeakably precious to ,god4 ,it ascends to ,him and can never be forgotten4 ,the fruits of righteousness which are by ,jesus ,christ are produced in the life of the believer1 and no power of earth or hell can prevent their fragrance ascending to the throne of ,god4 ,it is needful to ponder deeply the contrast between servile work and the outflow of the life of ,christ4 ,the type is very vivid4 ,there was a total cessation of manual labor throughout the whole assembly2 but the sweet savor of the burnt-offering ascended to ,god4 ,these were to be the two grand characteristics of the feast of unleavened bread4 ,man's labor ceased1 and the odor of the sacrifice ascended2 and this was the type of a believer's life of practical holiness4 ,what a triumphant answer is here to the legalist on the one side1 and the antinomian on the other6 ,the former is silenced by the words1 no servile work2 and the latter is confounded by the words1 ,ye shall offer an offering made by fire4 ,the most elaborate works of man's hands are servile2 but the smallest cluster of the fruits of righteousness is to the glory and praise of ,god4 ,throughout the entire period of the believer's life there must be no servile work--nothing of the hateful and degrading element of legality4 ,there should be only the continual presentation of the life of ,christ1 wrought out and exhibited by the power of the ,holy ,ghost4 ,throughout the seven days of ,israel's second great periodical solemnity there was to be no leaven2 but instead thereof1 the sweet savor of an offering made by fire was to be presented to the ,lord4 ,may we fully enter into the practical teaching of this most striking and instructive type4 ,and the ,lord spake unto ,moses1 saying1 ',speak unto the children of ,israel1 and say unto them1 ,when ye be come into the land which ,i give unto you1 and shall reap the harvest thereof1 then ye shall bring a sheaf of the first-fruits of your harvest unto the priest2 and ye shall wave the sheaf before the ,lord1 to be accepted for you3 on the morrow after the ,sabbath the priest shall wave it4 ,and ye shall offer that day when ye wave the sheaf1 a he lamb without blemish of the first year1 for a burnt-offering unto the ,lord4 ,and the meat-offering thereof shall be two tenth deals of fine flour mingled with oil1 an offering made by fire unto the ,lord for a sweet savor3 and the drink-offering thereof shall be of wine1 the fourth part of a hin4 ,and ye shall eat neither bread1 nor parched corn1 nor green ears1 until the self-same day that ye have brought an offering unto your ,god3 it shall be a statute forever throughout your generations1 in all your dwellings4 7,ver4 #i-ad47 ,but now is ,christ risen from the dead1 and become the first-fruits of them that slept4 7#a ,cor4 xv4 #bj47 ,the beautiful ordinance of the presentation of the sheaf of first-fruits typified the resurrection of ,christ1 who1 at the end of the ,sabbath1 as it began to dawn toward the first day of the week1 rose triumphant from the tomb1 having accomplished the glorious work of redemption4 ,his was a resurrection from among the dead2 and in it we have at once the earnest and the type of the resurrection of ,his people4 ,christ the first-fruits2 afterwards they that are ,christ's at ,his coming4 ,when ,christ comes1 ,his people will be raised from among the dead 1 that is1 those of them that sleep in ,jesus2 but the rest of the dead lived not again until the thousand years were finished4 7,rev4 xx4 #e47 ,when1 immediately after the transfiguration1 our blessed ,lord spoke of ,his rising from among the dead1 the disciples questioned among themselves what that could mean4 7,see ,mark ix47 ,every orthodox ,jew believed in the doctrine of the resurrection of the dead 1 but the idea of a resurrection from among the dead was what the disciples were unable to grasp2 and no doubt many disciples since then have felt considerable difficulty with respect to a mystery so profound4 ,however1 if my reader will prayerfully study and compare #a ,cor4 xv4 with #a ,thess4 iv4 #ac-ah1 he will get much precious instruction upon this most interesting and practical truth4 ,he can also look at ,romans viii4 #aa in connection4--,but if the ,spirit of ,him that raised up ,jesus from the dead dwell in you1 ,he that raised up ,christ from the dead shall also quicken your mortal bodies by ,his ,spirit that dwelleth in you4 ,from all these passages it will be seen that the resurrection of the ,church will be upon precisely the same principle as the resurrection of ,christ4 ,both the ,head and the body are shown to be raised from among the dead4 ,the first sheaf and all the sheaves that follow after are morally connected4 ,it must be evident to any one who carefully ponders the subject in the light of ,scripture1 that there is a very material difference between the resurrection of the believer and the resurrection of the unbeliever4 ,both shall be raised2 but ,revelation xx4 #e proves that there will be a thousand years between the two1 so that they differ both as to the principle and as to the time4 ,some have found difficulty in reference to this subject1 from the fact that in ,john v4 #bh our ,lord speaks of the hour in the which all that are in the graves shall hear ,his voice4 ,how1 it may be asked1 can there be a thousand years between the two resurrections1 when both are spoken of as occurring in an hour8 ,the answer is very simple4 ,in verse #bh1 the quickening of dead souls is spoken of as occurring in an hour2 and this work has been going on for over eighteen hundred years4 ,now1 if a period of nearly two thousand years can be represented by the word hour1 what objection can there be to the idea of one thousand years being represented in the same way8 ,surely1 none whatever1 especially when it is expressly stated that the rest of the dead lived not again until the thousand years were finished4 ,but furthermore1 when we find mention made of a first resurrection1 is it not evident that all are not to be raised together8 ,why speak of a first if there is but the one8 ,it may be said that the first resurrection refers to the soul2 but where is the ,scripture warrant for such a statement8 ,the solemn fact is this3 when the shout of the archangel and the trump of ,god shall be heard1 the redeemed who sleep in ,jesus will be raised to meet ,him in the glory2 the wicked dead1 whoever they be1 from the days of ,cain down1 will remain in their graves during the thousand years of millennial blessedness1 and at the close of that bright and blissful period1 they shall come forth and stand before the great white throne1 there to be judged every man according to his works1 and to pass from the throne of judgment into the lake of fire4 ,appalling thought6 ,oh1 reader1 how is it in reference to your precious soul8 ,have you seen1 by the eye of faith1 the blood of the paschal ,lamb shed to screen you from this terrible hour8 ,have you seen the precious ,sheaf of first-fruits reaped and gathered into the heavenly garner1 as the earnest of your being gathered in due time8 ,these are solemn questions--deeply solemn4 ,do not put them aside4 ,see that you are now under the cover of the blood of ,jesus4 ,remember1 you cannot glean so much as a single ear in the fields of redemption until you have seen the true ,sheaf waved before the ,lord4 ,ye shall eat neither bread1 nor parched corn1 nor green ears1 until the self-same day that ye have brought an offering unto your ,god4 ,the harvest could not be touched until the sheaf of first-fruits had been presented1 and1 with the sheaf1 a burnt-offering and a meat-offering4 ,and ye shall count unto you from the morrow after the ,sabbath1 from the day that ye brought the sheaf of the wave-offering2 seven ,sabbaths shall be complete3 even unto the morrow after the seventh ,sabbath shall ye number fifty days2 and ye shall offer a new meat-offering unto the ,lord4 ,ye shall bring out of your habitations two wave-loaves of two tenth deals3 they shall be of fine flour2 they shall be baken with leaven2 they are the first-fruits unto the ,lord4 7,ver4 #ae-ag47 ,this is the feast of ,pentecost--the type of ,god's people1 gathered by the ,holy ,ghost1 and presented before ,him1 in connection with all the preciousness of ,christ4 ,in the passover we have the death of ,christ1 in the sheaf of first-fruits we have the resurrection of ,christ1 and in the feast of ,pentecost we have the descent of the ,holy ,ghost to form the ,church4 ,all this is divinely perfect4 ,the death and resurrection of ,christ had to be accomplished ere the ,church could be formed4 ,the sheaf was offered and then the loaves were baked4 ,and1 observe1 they shall be baken with leaven4 ,why was this8 ,because they were intended to foreshadow those who1 though filled with the ,holy ,ghost1 and adorned with ,his gifts and graces1 had1 nevertheless1 evil dwelling in them4 ,the assembly1 on the day of ,pentecost1 stood in the full value of the blood of ,christ1 was crowned with the gifts of the ,holy ,ghost2 but there was leaven there also4 ,no power of the ,spirit could do away with the fact that there was evil dwelling in the people of ,god4 ,it might be suppressed and kept out of view1 but it was there4 ,this fact is foreshadowed in the type by the leaven in the two loaves1 and it is set forth in the actual history of the ,church2 for albeit ,god the ,holy ,ghost was present in the assembly1 the flesh was there likewise to lie unto ,him4 ,flesh is flesh1 nor can it ever be made aught else than flesh4 ,the ,holy ,ghost did not come down on the day of ,pentecost to improve nature or do away with the fact of its incurable evil1 but to baptize believers into one body1 and connect them with their living ,head in heaven4 ,allusion has already been made1 in the chapter on the peace-offering1 to the fact that leaven was permitted in connection therewith4 ,it was the divine recognition of the evil in the worshiper4 ,thus is it also in the ordinance of the two wave-loaves2 they were to be baken with leaven1 because of the evil in the antitype4 ,but1 blessed be ,god1 the evil which was divinely recognized was divinely provided for4 ,this gives great rest and comfort to the heart4 ,it is a comfort to be assured that ,god knows the worst of us2 and1 moreover1 that ,he has made provision according to ,his knowledge1 and not merely according to ours4 ,and ye shall offer with the bread seven lambs without blemish of the first year1 and one young bullock1 and two rams2 they shall be for a burnt-offering unto the ,lord1 with their meat-offering and their drink-offerings1 even an offering made by fire1 of sweet savor unto the ,lord4 7,ver4 #ah47 ,here1 then1 we have1 in immediate connection with the leavened loaves1 the presentation of an unblemished sacrifice1 typifying the great and all-important truth that it is ,christ's perfectness1 and not our sinfulness1 that is ever before the view of ,god4 ,observe particularly the words1 ye shall offer with the bread seven lambs without blemish4 ,precious truth6--deeply precious1 though clothed in typic dress6 ,may the reader be enabled to enter into it1 to make his own of it1 to stay his conscience upon it1 to feed and refresh his heart with it1 to delight his whole soul in it4 ,not ,i1 but ,christ4 ,it may1 however1 be objected that the fact of ,christ's being a spotless ,lamb is not sufficient to roll the burden of guilt from a sin-stained conscience--a sweet-savor offering would not1 of itself1 avail for a guilty sinner4 ,this objection might be urged1 but our type fully meets and entirely removes it4 ,it is quite true that a burnt-offering would not have been sufficient where leaven was in question2 and hence we read1 ,then ye shall sacrifice one kid of the goats for a sin-offering1 and two lambs of the first year for a sacrifice of peace-offerings4 7,ver4 #ai47 ,the sin-offering was the answer to the leaven in the loaves3 peace was established1 so that communion could be enjoyed1 and all went up in immediate connection with the sweet savor of the burnt-offering unto the ,lord4 ,thus1 on the day of ,pentecost1 the ,church was presented in all the value and excellency of ,christ1 through the power of the ,holy ,ghost4 ,though having in itself the leaven of the old nature1 that leaven was not reckoned1 because the divine ,sin-offering had perfectly answered for it4 ,the power of the ,holy ,ghost did not remove the leaven1 but the blood of the ,lamb had atoned for it4 ,this is a most interesting and important distinction4 ,the work of the ,spirit in the believer does not remove indwelling evil4 ,it enables him to detect1 judge1 and subdue the evil2 but no amount of spiritual power can do away with the fact that the evil is there--though1 blessed be ,god1 the conscience is at perfect ease1 inasmuch as the blood of our ,sin-offering has eternally settled the whole question2 and therefore1 instead of our evil being under the eye of ,god1 it has been put out of sight forever1 and we are accepted in all the acceptableness of ,christ1 who offered ,himself to ,god as a sweet-smelling sacrifice1 that ,he might perfectly glorify ,him in all things1 and be the food of ,his people forever4 ,thus much as to ,pentecost--after which a long period is suffered to roll on ere we have any movement amongst the people4 ,there is1 however1 the notice of the poor and stranger in that beautiful ordinance which has already been referred to in its moral aspect4 ,here we may look at it in a dispensational point of view4 ,and when ye reap the harvest of your land1 thou shalt not make clean riddance of the corners of thy field when thou reapest1 neither shalt thou gather any gleaning of thy harvest2 thou shalt leave them unto the poor1 and to the stranger3 ,i am the ,lord your ,god4 7,ver4 #bb47 ,provision is here made for the stranger to glean in ,israel's fields4 ,the ,gentile is to be brought in to participate in the overflowing goodness of ,god4 ,when ,israel's storehouse and wine-press have been fully furnished1 there will be precious sheaves and rich clusters for the ,gentile to gather4 ,we are not1 however1 to suppose that the spiritual blessings with which the ,church is endowed in the heavenlies with ,christ are set forth under the figure of a stranger gleaning in ,israel's fields4 ,these blessings are as new to the seed of ,abraham as they are to the ,gentile4 ,they are not the gleanings of ,canaan1 but the glories of heaven--the glories of ,christ4 ,the ,church is not merely blessed by ,christ1 but with and in ,christ4 ,the bride of ,christ will not be sent forth to gather up1 as a stranger1 the sheaves and clusters in the corners of ,israel's fields and from the branches of ,israel's vines4 ,no2 she tastes of higher blessings1 richer joys1 nobler dignities1 than aught that ,israel ever knew4 ,she is not to glean as a stranger on earth1 but to enjoy her own wealthy and happy home in heaven1 to which she belongs4 ,this is the better thing which ,god hath1 in ,his manifold wisdom and grace1 reserved for her4 ,no doubt it will be a gracious privilege for the stranger to be permitted to glean after ,israel's harvest is reaped2 but the ,church's portion is incomparably higher1 even to be the bride of ,israel's ,king1 the partner of ,his throne1 the sharer of ,his joys1 ,his dignities1 and ,his glories2 to be like ,him and with ,him forever4 ,the eternal mansions of the ,father's house on high1 and not the ungleaned corners of ,israel's fields below1 are to be the ,church's portion4 ,may we ever bear this in mind1 and live1 in some small degree1 worthy of such a holy and elevated destination4 ,and the ,lord spake unto ,moses1 saying1 ',speak unto the children of ,israel1 saying1 ,in the seventh month1 in the first day of the month1 shall ye have a ,sabbath1 a memorial of blowing of trumpets1 a holy convocation4 ,ye shall do no servile work2 but ye shall offer an offering made by fire unto the ,lord4' 7,ver4 #bc-be47 ,a new subject is introduced here by the words1 the ,lord spake unto ,moses1 which1 let me remark in passing1 affords an interesting help in classifying the subjects of the entire chapter4 ,thus1 the ,sabbath1 the passover1 and the feast of unleavened bread are given under the first communication2 the wave-sheaf1 the wave-loaves1 and the ungleaned corners are given under the second2 after which we have a long unnoticed interval2 and then comes the soul-stirring feast of trumpets1 on the first day of the seventh month4 ,this ordinance leads us on to the time1 now fast approaching1 when the remnant of ,israel shall blow the trumpet for a memorial1 calling to remembrance their long-lost glory1 and stirring up themselves to seek the ,lord4 ,the feast of trumpets is intimately connected with another great solemnity1 namely1 the day of atonement4 ,also on the tenth day of this seventh month there shall be a day of atonement3 it shall be a holy convocation unto you2 and ye shall afflict your souls1 and offer an offering make by fire unto the ,lord4 ,and ye shall do no work in that same day2 for it is a day of atonement1 to make an atonement for you before the ,lord your ,god4444 ,it shall be unto you a ,sabbath of rest1 and ye shall afflict your souls3 in the ninth day of the month at even1 from even unto even1 shall ye celebrate your ,sabbath4 7,ver4 #bg-cb47 ,thus1 after the blowing of the trumpets1 an interval of eight days elapses1 and then we have the day of atonement1 with which these things are connected1 namely1 affliction of soul1 atonement for sin1 and rest from labor4 ,all these things will find their due place in the experience of the ,jewish remnant by and by4 ,the harvest is past1 the summer is ended1 and we are not saved4 7,jer4 viii4 #bj47 ,such will be the pathetic lament of the remnant when the ,spirit of ,god shall have begun to touch their heart and conscience4 ,and they shall look upon ,me whom they have pierced1 and they shall mourn for ,him1 as one mourneth for his only son1 and shall be in bitterness for ,him1 as one that is in bitterness for her first-born4 ,in that day shall there be a great mourning in ,jerusalem1 as the mourning of ,hadadrimmon in the valley of ,megiddon4 ,and the land shall mourn1 every family apart1 etc4 7,zech4 xii4 #aj-ad47 ,what deep mourning1 what intense affliction1 what genuine penitence1 there will be1 when1 under the mighty action of the ,holy ,ghost1 the conscience of the remnant shall recall the sins of the past--the neglect of the ,sabbath1 the breach of the law1 the stoning of the prophets1 the piercing of the ,son1 the resistance of the ,spirit6 ,all these things will come in array on the tablets of an enlightened and exercised conscience1 and produce keen affliction of soul4 ,but the blood of atonement will meet all4 ,in that day there shall be a fountain opened to the house of ,david and to the inhabitants of ,jerusalem for sin and for uncleanness4 7,zech4 xiii4 #a47 ,they will be made to feel their guilt and be afflicted1 and they will also be led to see the efficacy of the blood1 and find perfect peace--a ,sabbath of rest unto their souls4 ,now1 when such results shall have been reached in the experience of ,israel in the latter day1 for what should we look8 ,surely1 ,,the ,,glory4 ,when the blindness is removed and the vail taken away1 when the heart of the remnant is turned to ,jehovah1 then shall the bright beams of the ,sun of righteousness fall1 in healing1 restoring1 and saving power1 upon a truly penitent1 afflicted1 and poor people4 ,to enter elaborately upon this subject would demand a volume in itself4 ,the exercises1 the experiences1 the conflicts1 the trials1 the difficulties1 and the ultimate blessings of the ,jewish remnant are fully detailed throughout the psalms and prophets4 ,the existence of such a body must be clearly seen ere the psalms and prophets can be studied with intelligence and satisfaction4 ,not but that we may learn much from those portions of inspiration1 for all ,scripture is profitable2 but the surest way to make a right use of any portion of the ,word of ,god1 is to understand its primary application4 ,if1 then1 we apply scriptures to the ,church1 or heavenly body1 which belong1 strictly speaking1 to the ,jewish remnant1 or earthly body1 we must be involved in serious error as to both the one and the other4 ,in point of fact1 it happens in many cases that the existence of such a body as the remnant is completely ignored1 and the true position and hope of the ,church are entirely lost sight of4 ,these are grave errors1 which my reader should sedulously seek to avoid4 ,let him not suppose for a moment that they are mere speculations1 fitted only to engage the attention of the curious1 and possessing no practical power whatever4 ,there could not be a more erroneous supposition4 ,what6 is it of no practical value to us to know whether we belong to earth or heaven8 is it of no real moment to us to know whether we shall be at rest in the mansions above or passing through the apocalyptic judgments down here8 ,who could admit aught so unreasonable8 ,the truth is1 it would be difficult to fix on any line of truth more practical than that which unfolds the distinctive destinies of the earthly remnant and the heavenly ,church4 ,i shall not pursue the subject further here2 but the reader will find it well worthy of his calm and prayerful study4 ,we shall close this section with a view of the feast of tabernacles--the last solemnity of the ,jewish year4 ,and the ,lord spake unto ,moses1 saying1 ',speak unto the children of ,israel1 saying1 ,the fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the ,lord4444 ,also in the fifteenth day of the seventh month1 when ye have gathered in the fruit of the land1 ye shall keep a feast unto the ,lord seven days3 on the first day shall be a ,sabbath1 and on the eighth shall be a ,sabbath4 ,and ye shall take you on the first day the boughs of goodly trees1 branches of palm-trees1 and boughs of thick trees1 and willows of the brook2 and ye shall rejoice before the ,lord your ,god seven days4 ,and ye shall keep it a feast unto the ,lord seven days in the year3 it shall be a statute forever in your generations2 ye shall celebrate it in the seventh month4 ,ye shall dwell in booths seven days3 all that are ,israelites born shall dwell in booths2 that your generations may know that ,i made the children of ,israel to dwell in booths1 when ,i brought them out of the land of ,egypt3 ,i am the ,lord your ,god4' 7,ver4 #cc-dc47 ,this feast points us forward to the time of ,israel's glory in the latter day1 and therefore it forms a most lovely and appropriate close to the whole series of feasts4 ,the harvest was gathered in1 all was done1 the storehouses were amply furnished1 and ,jehovah would have ,his people to give expression to their festive joy4 ,but1 alas6 they seem to have had but little heart to enter into the divine thought in reference to this most delightful ordinance4 ,they lost sight of the fact that they had been strangers and pilgrims1 and hence their long neglect of this feast4 ,from the days of ,joshua down to the time of ,nehemiah1 the feast of tabernacles had never once been celebrated4 ,it was reserved for the feeble remnant that returned from the ,babylonish captivity to do what had not been done even in the bright days of ,solomon4 ,and all the congregation of them that were come again out of the captivity made booths1 and sat under the booths3 for since the days of ,joshua the son of ,nun1 unto that day1 had not the children of ,israel done so4 ,and there was very great gladness4 7,neh4 viii4 #ag47 ,how refreshing it must have been to those who had hung their harps on the willows of ,babylon1 to find themselves beneath the shade of the willows of ,canaan6 ,it was a sweet foretaste of that time of which the feast of tabernacles was the type1 when ,israel's restored tribes shall repose within those millennial bowers which the faithful hand of ,jehovah will erect for them in the land which ,he sware to give unto ,abraham and to his seed forever4 ,thrice-happy moment when the heavenly and the earthly shall meet as intimated in the first day and the eighth day of the feast of tabernacles6 ,the heavens shall hear the earth1 and the earth shall hear the corn and the wine and the oil1 and they shall hear ,jezreel4 ,there is a fine passage in the last chapter of ,zechariah which goes to prove very distinctly that the true celebration of the feast of tabernacles belongs to the glory of the latter day4--,and it shall come to pass that every one that is left of all the nations which came against ,jerusalem1 shall even go up from year to year to worship the ,king1 the ,lord of hosts1 and to keep the feast of tabernacles4 7,chap4 xiv4 #af47 ,what a scene6 ,who would seek to rob it of its characteristic beauty by a vague system of interpretation falsely called spiritualizing8 ,surely1 ,jerusalem means ,jerusalem1 nations mean nations1 and the feast of tabernacles means the feast of tabernacles4 ,is there any thing incredible in this8 ,surely1 nothing1 save to man's reason1 which rejects all that lies beyond its narrow range4 ,the feast of tabernacles shall yet be celebrated in the land of ,canaan1 and the nations of the saved shall go up thither to participate in its glorious and hallowed festivities4 ,jerusalem's warfare shall then be accomplished2 the roar of battle shall cease2 the sword and the spear shall be transformed into the implements of peaceful agriculture2 ,israel shall repose beneath the refreshing shade of their vines and fig-trees2 and all the earth shall rejoice in the government of the ,prince of ,peace4 ,such is the prospect presented in the unerring pages of inspiration4 ,the types foreshadow it1 the prophets prophesy of it1 faith believes it1 and hope anticipates it4 99 99 99 99 99 ,,note4--,at the close of our chapter we read1 ,and ,moses declared unto the children of ,israel the feasts of the ,lord4 ,this was their true character1 their original title2 but in the gospel of ,john they are called feasts of the ,jews4 ,they had long ceased to be ,jehovah's feasts4 ,he was shut out4 ,they did not want ,him2 and hence1 in ,john vii1 when ,jesus was asked to go up to the ,jews' feast of tabernacles1 ,he answered1 ,my time is not yet come2 and when ,he did go up1 it was privately1 to take ,his place outside of the whole thing1 and to call upon every thirsty soul to come unto ,him and drink4 ,there is a solemn lesson in this4 ,divine institutions are speedily marred in the hands of man2 but1 oh6 how deeply blessed to know that the thirsty soul that feels the barrenness and drought connected with a scene of empty religious formality1 has only to flee to ,jesus and drink freely of ,his exhaustless springs1 and so become a channel of blessing to others4 ,,chapter ,,xxiv4 ,there is very much to interest the spiritual mind in this brief section4 ,we have seen in chapter xxiii4 the history of the dealings of ,god with ,israel1 from the offering up of the true paschal ,lamb1 until the rest and glory of the millennial kingdom4 ,in the chapter now before us1 we have two grand ideas1 namely1 first1 the unfailing record and memorial of the twelve tribes1 maintained before ,god by the power of the ,spirit and the efficacy of ,christ's priesthood2 and secondly1 the apostacy of ,israel after the flesh1 and divine judgment executed thereon4 ,it is the clear apprehension of the former that will enable us to contemplate the latter4 ,and the ,lord spake unto ,moses1 saying1 ',command the children of ,israel1 that they bring unto thee pure oil olive1 beaten for the light1 to cause the lamps to burn continually4 ,without the vail of the testimony1 in the tabernacle of the congregation1 shall ,aaron order it from the evening unto the morning1 before the ,lord continually2 it shall be a statute forever in your generations4 ,he shall order the lamps upon the pure candlestick before the ,lord continually4' 7,ver4 #a-d47 ,the pure oil represents the grace of the ,holy ,spirit1 founded upon the work of ,christ1 as exhibited by the candlestick of beaten gold4 ,the olive was pressed to yield the oil1 and the gold was beaten to form the candlestick4 ,in other words1 the grace and light of the ,spirit are founded upon the death of ,christ1 and maintained in clearness and power by the priesthood of ,christ4 ,the golden lamp diffused its light throughout the precincts of the sanctuary during the dreary hours of night1 when darkness brooded over the nation and all were wrapped in slumber4 ,in all this we have a vivid presentation of ,god's faithfulness to ,his people whatever might be their outward condition4 ,darkness and slumber might settle down upon them1 but the lamp was to burn continually4 ,the high-priest was responsible to keep the steady light of testimony burning during the tedious hours of the night4 ,without the vail of the testimony1 in the tabernacle of the congregation1 shall ,aaron order it from the evening unto the morning1 before the ,lord continually4 ,the maintenance of this light was not left dependent upon ,israel3 ,god had provided one whose office it was to look after it and order it continually4 ,but further1 we read1 ,and thou shalt take fine flour1 and bake twelve cakes thereof3 two tenth deals shall be in one cake4 ,and thou shalt set them in two rows1 six in a row1 upon the pure table before the ,lord4 ,and thou shalt put pure frankincense upon each row1 that it may be on the bread for a memorial1 even an offering made by fire unto the ,lord4 ,every ,sabbath he shall set it in order before the ,lord continually1 being taken from the children of ,israel by an everlasting covenant4 ,and it shall be ,aaron's and his sons'2 and they shall eat it in the holy place3 for it is most holy unto him of the offerings of the ,lord made by fire1 by a perpetual statute4 7,ver4 #e-i47 ,there is no mention of leaven in these loaves4 ,they represent1 ,i doubt not1 ,christ in immediate connection with the twelve tribes of ,israel4 ,they were laid up in the sanctuary before the ,lord1 on the pure table1 for seven days1 after which they became the food of ,aaron and his sons1 furnishing another striking figure of ,israel's condition in the view of ,jehovah1 whatever might be their outward aspect4 ,the twelve tribes are ever before ,him4 ,their memorial can never perish4 ,they are ranged in divine order in the sanctuary1 covered with the fragrant incense of ,christ1 and reflected from the pure table whereon they rest beneath the bright beams of that golden lamp which shines with undimmed lustre through the darkest hour of the nation's moral night4 ,now1 it is well to see that we are not sacrificing sound judgment or divine truth on the altar of fancy1 when we venture to interpret1 after such a fashion1 the mystic furniture of the sanctuary4 ,we are taught in ,hebrews ix4 that all these things were the patterns of things in the heavens2 and again1 in ,hebrews x4 #a1 that they were a shadow of good things to come4 ,we are therefore warranted in believing that there are things in the heavens answering to the patterns--that there is a substance answering to the shadow4 ,in a word1 we are warranted in believing that there is that in the heavens which answers to the seven lamps1 the pure table1 and the twelve loaves4 ,this is not human imagination1 but divine truth1 on which faith has fed in all ages4 ,what was the meaning of ,elijah's altar of twelve stones on the top of ,carmel8 ,it was nothing else than the expression of his faith in that truth of which the twelve loaves were the pattern or the shadow4 ,he believed in the unbroken unity of the nation1 maintained before ,god in the eternal stability of the promise made to ,abraham1 ,isaac1 and ,jacob1 whatever might be the external condition of the nation4 ,man might look in vain for the manifested unity of the twelve tribes2 but faith could always look within the hallowed inclosure of the sanctuary1 and there see the twelve loaves1 covered with pure frankincense1 ranged in divine order on the pure table2 and even though all without were wrapped in midnight's gloomy shades1 yet could faith discern1 by the light of the seven golden lamps1 the same grand truth foreshadowed1 namely1 the indissoluble unity of ,israel's twelve tribes4 ,thus it was then1 and thus it is now4 ,the night is dark and gloomy4 ,there is not1 in all this lower world1 so much as a single ray by which the human eye can trace the unity of ,israel's tribes4 ,they are scattered among the nations1 and lost to man's vision2 but their memorial is before the ,lord4 ,faith owns this1 because it knows that all the promises of ,god are yea and amen in ,christ ,jesus4 ,it sees in the upper sanctuary1 by the ,spirit's perfect light1 the twelve tribes faithfully memorialized4 ,hearken to the following noble accents of faith3 ,and now ,i stand and am judged for the hope of the promise made of ,god unto our fathers3 unto which promise our twelve tribes1 instantly serving ,god night and day 1 hope to come4 7,acts xxvi4 #f1 #g47 ,now1 if ,king ,agrippa had asked ,paul1 ,where are the twelve tribes8 could he have shown them to him8 ,no4 ,but why not8 ,was it because they were not to be seen8 ,no2 but because ,agrippa had not eyes to see them4 ,the twelve tribes lay far beyond the range of ,agrippa's vision4 ,it needed the eye of faith and the gracious light of the ,spirit of ,god to be able to discern the twelve loaves1 ordered upon the pure table in the sanctuary of ,god4 ,there they were1 and ,paul saw them there1 though the moment in which he gave utterance to his sublime conviction was as dark as it well could be4 ,faith is not governed by appearances4 ,it takes its stand upon the lofty rock of ,god's eternal ,word1 and1 in all the calmness and certainty of that holy elevation1 feeds upon the immutable word of ,him who cannot lie4 ,unbelief may stupidly stare about and ask1 ,where are the twelve tribes8 or how can they be found and restored8 ,it is impossible to give an answer4 ,not because there is no answer to be given1 but because unbelief is utterly incapable of rising to the elevated point from which the answer can be seen4 ,faith is as sure that the memorial of the twelve tribes of ,israel is before the eye of ,israel's ,god1 as it is that the twelve loaves were laid on the golden table every ,sabbath day4 ,but who can convince the skeptic or the infidel of this8 who can secure credence for such a truth from those who are governed1 in all things1 by reason or sense1 and know nothing of what it is to hope against hope8 ,faith finds divine certainties and eternal realities in the midst of a scene where reason and sense can find nothing4 ,oh for a more profound faith6 ,may we grasp1 with more intense earnestness1 every word that proceedeth out of the mouth of the ,lord1 and feed upon it in all the artless simplicity of a little child4 ,we shall now turn to the second point in our chapter1 namely1 the apostacy of ,israel after the flesh1 and the divine judgment thereon4 ,and the son of an ,israelitish woman1 whose father was an ,egyptian1 went out among the children of ,israel3 and this son of an ,israelitish woman and a man of ,israel strove together in the camp3 and the ,israelitish woman's son blasphemed the name of the ,,lord1 and cursed4 ,and they brought him unto ,moses2 444 and they put him in ward1 that the mind of the ,lord might be showed them4 ,and the ,lord spake unto ,moses1 saying1 ',bring forth him that hath cursed without the camp2 and let all that heard him lay their hands upon his head1 and let all the congregation stone him4'444 ,and ,moses spake to the children of ,israel1 that they should bring forth him that had cursed out of the camp1 and stone him with stones4 ,and the children of ,israel did as the ,lord commanded ,moses4 7,ver4 #aj-bc47 ,the peculiar place assigned by the inspired penman to this narrative is striking and interesting4 ,i have no doubt whatever but that it is designed to give us the opposite side of the picture presented in the opening verses of the chapter4 ,israel after the flesh has grievously failed1 and sinned against ,jehovah2 the name of the ,lord has been blasphemed amongst the ,gentiles2 wrath has come upon the nation2 the judgments of an offended ,god have fallen upon them2 but the day is coming when the dark and heavy cloud of judgment shall roll away1 and then shall the twelve tribes1 in their unbroken unity1 stand forth before all the nations as the amazing monument of ,jehovah's faithfulness and loving-kindness4 ,and in that day thou shalt say1 ,o ,lord1 ,i will praise ,thee2 though ,thou wast angry with me1 ,thine anger is turned away1 and ,thou comfortedst me4 ,behold1 ,god is my salvation2 ,i will trust1 and not be afraid3 for the ,lord ,,jehovah is my strength and my song1 ,he also is become my salvation4 ,therefore with joy shall ye draw water out of the wells of salvation4 ,and in that day shall ye say1 ,praise the ,lord1 call upon ,his name1 declare ,his doings among the people1 make mention that ,his name is exalted4 ,sing unto the ,lord2 for he hath done excellent things3 this is known in all the earth4 ,cry out and shout1 thou inhabitant of ,zion2 for great is the ,holy ,one of ,israel in the midst of thee4 7,isa4 xii47 ,for ,i would not1 brethren1 that ye should be ignorant of this mystery1 lest ye should be wise in your own conceits1 that blindness in part is happened to ,israel1 until the fullness of the ,gentiles be come in4 ,and so all ,israel shall be saved3 as it is written1 ',there shall come out of ,sion the ,deliverer1 and shall turn away ungodliness from ,jacob4 ,for this is ,my covenant unto them1 when ,i shall take away their sins4' ,as concerning the gospel1 they are enemies for your sakes2 but as touching the election1 they are beloved for the fathers' sakes4 ,for the gifts and calling of ,god are without repentance4 ,for as ye in times past have not believed ,god1 yet have now obtained mercy through their unbelief2 even so have these also now not believed in your mercy1 that they also may obtain mercy4 ,for ,god hath concluded them all in unbelief1 that ,he might have mercy upon all4 ,o the depth of the riches both of the wisdom and knowledge of ,god6 how unsearchable are ,his judgments1 and ,his ways past finding out6 ,for who hath known the mind of the ,lord8 or who hath been ,his counselor8 or who hath first given to ,him1 and it shall be recompensed to him again8 ,for of ,him and through ,him and to ,him are all things2 to whom be glory forever4 ,amen4 7,rom4 xi4 #be-cf47 ,passages might be multiplied to prove that though ,israel is suffering the divine judgment because of sin1 yet the gifts and calling of ,god are without repentance--that though the blasphemer is being stoned without the camp1 the twelve loaves are undisturbed within the sanctuary4 ,the voices of the prophets declare1 and the voices of apostles re-echo the glorious truth that all ,israel shall be saved2 not because they have not sinned1 but because the gifts and calling of ,god are without repentance4 ,let ,christians beware how they tamper with the promises made unto the fathers4 ,if these promises be explained away or misapplied1 it must necessarily weaken our moral sense of the divine integrity and accuracy of ,scripture as a whole4 ,if one part may be explained away1 so may another2 if one passage may be vaguely interpreted1 so may another2 and thus it would come to pass that we should be deprived of all that blessed certainty which constitutes the foundation of our repose in reference to all that the ,lord hath spoken4 ,but more of this as we dwell upon the remaining chapters of our book4 ,,chapter ,,xxv4 ,the intelligent reader will discern a strong moral link between this and the preceding chapter4 ,in chapter xxiv1 we learn that the house of ,israel is preserved for the land of ,canaan2 in chapter xxv1 we learn that the land of ,canaan is preserved for the house of ,israel4 ,taking both together1 we have the record of a truth which no power of earth or hell can obliterate--,all ,israel shall be saved1 and the land shall not be sold forever4 ,the former of these statements enunciates a principle which has stood like a rock amid the ocean of conflicting interpretations1 while the latter declares a fact which many nations of the uncircumcised have sought in vain to ignore4 ,the reader will1 ,i doubt not1 observe the peculiar way in which our chapter opens4--,and the ,lord spake unto ,moses in ,mount ,sinai4 ,the principal part of the communications contained in the book of ,leviticus is characterized by the fact of its emanating from the tabernacle of the congregation4 ,this is easily accounted for4 ,those communications have special reference to the service1 communion1 and worship of the priests1 or to the moral condition of the people1 and hence they are issued1 as might be expected1 from the tabernacle of the congregation1 that grand centre of all that appertained in any way to priestly service4 ,here1 however1 the communication is made from quite a different point4 ,the ,lord spake unto ,moses in ,mount ,sinai4 ,now1 we know that every expression in ,scripture has its own special meaning1 and we are justified in expecting a different line of communication from ,mount ,sinai from that which reaches us from the tabernacle of the congregation4 ,and so it is4 ,the chapter at which we have now arrived treats of ,jehovah's claims as ,lord of all the earth4 ,it is not the worship and communion of a priestly house1 or the internal ordering of the nation2 but the claims of ,god in government1 ,his right to give a certain portion of the earth to a certain people to hold as tenants under ,him4 ,in a word1 it is not to ,jehovah in the tabernacle--the place of worship2 but ,jehovah in ,mount ,sinai--the place of government4 ,and the ,lord spake unto ,moses in ,mount ,sinai1 saying1 ',speak unto the children of ,israel1 and say unto them1 ,when ye come into the land which ,i give you1 then shall the land keep a ,sabbath unto the ,lord4 ,six years thou shalt sow thy field1 and six years thou shalt prune thy vineyard4 ,that which groweth of its own accord of thy harvest thou shalt not reap1 neither gather the grapes of thy vine undressed2 for it is a year of rest unto the land4 ,and the ,sabbath of the land shall be meat for you2 for thee1 and for thy servant1 and for thy maid1 and for thy hired servant1 and for thy stranger that sojourneth with thee1 and for thy cattle1 and for the beast that are in thy land1 shall all the increase thereof be meat4' 7,ver4 #a-g47 ,here1 then1 we have the special feature of the ,lord's land4 ,he would have it to enjoy a sabbatic year1 and in that year there was to be the evidence of the rich profusion with which ,he would bless those who held as tenants under ,him4 ,happy1 highly privileged tenantry6 ,what an honor to hold immediately under ,jehovah6 ,no rent6 no taxes6 no burdens6 ,well might it be said1 ,happy is the people that is in such a case2 yea1 happy is the nation whose ,god is ,jehovah4 ,we know1 alas6 that ,israel failed to take full possession of that wealthy land of which ,jehovah made them a present4 ,he had given it all2 ,he had given it forever4 ,they took but a part1 and that for a time4 ,still1 there it is4 ,the property is there1 though the tenants are ejected for the present4 ,the land shall not be sold forever3 for the land is ,mine2 for ye are strangers and sojourners with ,me4 ,what does this mean1 but that ,canaan belongs specially to ,jehovah1 and that ,he will hold it through the tribes of ,israel8 ,true1 the earth is the ,lord's1 but that is quite another thing4 ,it is plain that ,he has been pleased1 for ,his own unsearchable purposes1 to take special possession of the land of ,canaan1 and to submit that land to a peculiar line of treatment1 to mark it off from all other lands1 by calling it ,his own1 and to distinguish it by judgments and ordinances and periodical solemnities1 the mere contemplation of which enlightens the understanding and affects the heart4 ,where1 throughout all the earth1 do we read of a land enjoying a year of unbroken repose--a year of richest abundance8 ,the rationalist may ask1 ,how can these things be8 the skeptic may doubt if they could be2 but faith finds a satisfying answer from the lips of ,jehovah--,and if ye shall say1 ,what shall we eat the seventh year8 behold1 we shall not sow1 nor gather in our increase3 then ,i will command ,my blessing upon you in the sixth year1 and it shall bring forth fruit for three years4 ,and ye shall sow the eighth year1 and eat yet of old fruit until the ninth year2 until her fruits come in ye shall eat of the old store4 7,ver4 #bj-bb47 ,nature might say1 ,what shall we do for our sowing8 ,god's answer is1 ,i will command ,my blessing4 ,god's blessing is better far than man's sowing4 ,he was not going to let them starve in ,his sabbatic year4 ,they were to feed upon the fruits of ,his blessing1 while they celebrated ,his year of rest--a year which pointed forward to that eternal ,sabbath that remains for the people of ,god4 ,and thou shalt number seven ,sabbaths of years unto thee1 seven times seven years2 and the space of the seven ,sabbaths of years shall be unto thee forty and nine years4 ,then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month2 in the day of atonement shall ye make the trumpet sound throughout all your land4 7,ver4 #h1 #i47 ,it is peculiarly interesting to note the various methods in which the millennial rest was held up to view in the ,jewish economy4 ,every seventh day was a sabbatic day2 every seventh year was a sabbatic year2 and every seven times seven years there was a jubilee4 ,each and all of these typical solemnities held up to the vision of faith the blessed prospect of a time when labor and sorrow should cease2 when the sweat of the brow would no longer be needed to satisfy the cravings of hunger2 but when a millennial earth enriched by the copious showers of divine grace1 and fertilized by the bright beams of the ,sun of righteousness1 should pour its abundance into the storehouse and wine-press of the people of ,god4 ,happy time6 happy people6 ,how blessed to be assured that these things are not the pencilings of imagination or the flights of fancy1 but the substantial verities of divine revelation1 to be enjoyed by faith1 which is the substance of things hoped for1 the conviction of things not seen4 ,of all the ,jewish solemnities the jubilee would seem to have been the most soul-stirring and enrapturing4 ,it stood immediately connected with the great day of atonement4 ,it was when the blood of the victim was shed that the emancipating sound of the jubilee trump was heard through the hills and valleys of the land of ,canaan4 ,that longed-for note was designed to wake up the nation from the very centre of its moral being--to stir the deepest depths of the soul1 and to send a shining river of divine and ineffable joy through the length and breadth of the land4 ,in the day of atonement shall ye make the trumpet sound throughout all your land4 ,not a corner was to remain unvisited by the joyful sound4 ,the aspect of the jubilee was as wide as the aspect of the atonement on which the jubilee was based4 ,and ye shall hallow the fiftieth year1 and proclaim liberty throughout all the land unto all the inhabitants thereof3 it shall be a jubilee unto you2 and ye shall return every man unto his possession1 and ye shall return every man unto his family4 ,a jubilee shall that fiftieth year be unto you3 ye shall not sow1 neither reap that which groweth of itself in it1 nor gather the grapes in it of thy vine undressed4 ,for it is the jubilee2 it shall be holy unto you3 ye shall eat the increase thereof out of the field4 ,in the year of this jubilee ye shall return every man unto his possession4 7,ver4 #h-ac47 ,all estates and conditions of the people were permitted to feel the hallowed and refreshing influence of this most noble institution4 ,the exile returned2 the captive was emancipated2 the debtor set free2 each family opened its bosom to receive once more its long-lost members2 each inheritance received back its exiled owner4 ,the sound of the trumpet was the welcome and soul-stirring signal for the captive to escape1 for the slave to cast aside the chains of his bondage1 for the man-slayer to return to his home1 for the ruined and poverty-stricken to rise to the possession of their forfeited inheritance4 ,no sooner had the trumpet's thrice-welcome sound fallen upon the ear than the mighty tide of blessing rose majestically and sent its refreshing undulations into the most remote corners of ,jehovah's highly favored land4 ,and if thou sell aught unto thy neighbor1 or buyest aught of thy neighbor's hand1 ye shall not oppress one another3 according to the number of years after the jubilee thou shalt buy of thy neighbor1 and according unto the number of years of the fruits he shall sell unto thee4 ,according to the multitude of years thou shalt increase the price thereof1 and according to the fewness of years thou shalt diminish the price of it2 for according to the number of the years of the fruits doth he sell unto thee4 ,ye shall not therefore oppress one another2 but thou shalt fear thy ,god3 for ,i am the ,lord your ,god4 7,ver4 #ad-ag47 ,the year of jubilee reminded both buyer and seller that the land belonged to ,jehovah and was not to be sold4 ,the fruits might be sold1 but that was all3 ,jehovah could never give up the land to any one4 ,it is important to get this point well fixed in the mind2 it may open up a very extensive line of truth4 ,if the land of ,canaan is not to be sold--if ,jehovah declares it to be ,his forever1 then for whom does ,he want it8 who is to hold under ,him8 ,those to whom ,he gave it by an everlasting covenant1 that they might have it in possession as long as the moon endureth--even to all generations4 ,there is no spot in all the earth like unto the land of ,canaan in the divine estimation4 ,there ,jehovah set up ,his throne and ,his sanctuary2 there ,his priests stood to minister continually before ,him2 there the voices of ,his prophets were heard testifying of present ruin and future restoration and glory2 there the ,baptist began1 continued1 and ended his career as the forerunner of the ,messiah2 there the blessed ,one was born of a woman2 there ,he was baptized2 there ,he preached and taught2 there ,he labored and died2 from thence ,he ascended in triumph to the right hand of ,god2 thither ,god the ,holy ,ghost descended1 in ,pentecostal power2 from thence the overflowing tide of gospel testimony emanated to the ends of the earth2 thither the ,lord of glory will descend ere long1 and plant ,his foot on the ,mount of ,olives2 there ,his throne will be re-established and ,his worship restored4 ,in a word1 ,his eyes and ,his heart are there continually2 its dust is precious in ,his sight2 it is the centre of all ,his thoughts and operations as touching this earth2 and it is ,his purpose to make it an eternal excellency1 the joy of many generations4 ,it is1 then1 ,i repeat1 immensely important to get a firm hold of this interesting line of truth with respect to the land of ,canaan4 ,of that land ,jehovah hath said1 ,,it ,,is ,,mine4 ,who shall take it from ,him8 ,where is the king or the emperor--where the power1 human or diabolical1 that can wrest the pleasant land out of ,jehovah's omnipotent grasp8 ,true1 it has been a bone of contention1 an apple of discord1 to the nations4 ,it has been1 and it will yet be1 the scene and centre of cruel war and bloodshed4 ,but far above all the din of battle and the strife of nations1 these words fall with divine clearness1 fullness1 and power upon the ear of faith3 ,the land is ,mine6 ,jehovah can never give up that land1 nor those twelve tribes through whom ,he is to inherit it forever4 ,let my reader think of this2 let him ponder it deeply2 let him guard against all looseness of thought and vagueness of interpretation as to this subject4 ,god hath not cast away ,his people1 or the land which ,he sware to give unto them for an everlasting possession4 ,the twelve loaves of ,leviticus xxiv4 bear witness to the former1 and the jubilee of ,leviticus xxv4 bears witness to the latter4 ,the memorial of the twelve tribes of ,israel is ever before the ,lord1 and the moment is rapidly approaching when the trump of jubilee shall be heard upon the mountains of ,palestine4 ,then1 in reality1 the captive shall cast off the ignominious chain which for ages has bound him2 then shall the exile return to that happy home from which he has so long been banished2 then shall every debt be canceled1 every burden removed1 and every tear wiped away4 ,for thus saith the ,lord1 ',behold1 ,i will extend peace to her ,jerusalem like a river1 and the glory of the ,gentiles like a flowing stream3 then shall ye suck1 ye shall be borne upon her sides1 and be dandled upon her knees4 ,as one whom his mother comforteth1 so will ,i comfort you2 and ye shall be comforted in ,jerusalem4 ,and when ye see this1 your heart shall rejoice1 and your bones shall flourish like an herb2 and the hand of the ,lord shall be known toward ,his servants1 and ,his indignation toward ,his enemies4 ,for1 behold1 the ,lord will come with fire1 and with ,his chariots like a whirlwind1 to render ,his anger with fury1 and ,his rebuke with flames of fire4 ,for by fire and by ,his sword will the ,lord plead with all flesh3 and the slain of the ,lord shall be many4444 ,for ,i know their works and their thoughts2 it shall come that ,i will gather all nations and tongues2 and they shall come and see ,my glory4 ,and ,i will set a sign among them1 and ,i will send those that escape of them unto the nations1 to ,tarshish1 ,pul1 and ,lud1 that draw the bow1 to ,tubal and ,javan1 to the isles afar off1 that have not heard ,my fame1 neither have seen ,my glory2 and they shall declare ,my glory among the ,gentiles4 ,and they shall bring all your brethren for an offering unto the ,lord1 out of all nations1 upon horses1 and in chariots1 and in litters1 and upon mules1 and upon swift beasts1 to ,my holy mountain ,jerusalem1 saith the ,lord1 as the children of ,israel bring an offering in a clean vessel into the house of the ,lord4 ,and ,i will also take of them for priests and for ,levites1 saith the ,lord4 ,for as the new heavens and the new earth1 which ,i will make1 shall remain before ,me1 saith the ,lord1 so shall your seed and your name remain4 ,and it shall come to pass1 that from one new moon to another1 and from one ,sabbath to another1 shall all flesh come to worship before ,me1 saith the ,lord4' 7,isaiah lxvi4 #ab-bc47 ,and now let us look for a moment at the practical effect of the jubilee--its influence upon the transactions between man and man4--,and if thou sell aught unto thy neighbor1 or buyest aught of thy neighbor's hand1 ye shall not oppress one another4 ,according to the number of years after the jubilee thou shalt buy of thy neighbor1 and according to the number of years of the fruits he shall sell unto thee4 ,the scale of prices was to be regulated by the jubilee4 ,if that glorious event were at hand1 the price was low2 if far off1 the price was high4 ,all human compacts as to land were broken up the moment the trump of jubilee was heard1 for the land was ,jehovah's2 and the jubilee brought all back to its normal condition4 ,this teaches us a fine lesson4 ,if our hearts are cherishing the abiding hope of the ,lord's return1 we shall set light by all earthly things4 ,it is morally impossible that we can be in the attitude of waiting for the ,son from heaven1 and not be detached from this present world4 ,let your moderation be known unto all men3 the ,lord is at hand4 7,phil4 iv47 ,a person may hold the doctrine of the millennium1 as it is called1 or the doctrine of the second advent1 and be a thorough man of the world2 but one who lives in the habitual expectation of ,christ's appearing must be separated from that which will be judged and broken up when ,he comes4 ,it is not a question of the shortness and uncertainty of human life1 which is quite true2 or of the transitory and unsatisfying character of the things of time1 which is equally true4 ,it is far more potent and influential than either or both of these1--it is this3 ,the ,lord is at hand4 ,may our hearts be affected and our conduct in all things influenced by this most precious and sanctifying truth4 ,,chapter ,,xxvi4 ,this chapter requires little in the way of note or exposition4 ,it contains a most solemn and affecting record of the blessings of obedience on the one hand1 and the terrible consequences of disobedience on the other4 ,had ,israel walked in obedience1 they would have been invincible4 ,i will give peace in the land1 and ye shall lie down1 and none shall make you afraid2 and ,i will rid evil beasts out of the land1 neither shall the sword go through your land4 ,and ye shall chase your enemies1 and they shall fall before you by the sword4 ,and five of you shall chase a hundred1 and a hundred of you shall put ten thousand to flight2 and your enemies shall fall before you by the sword4 ,for ,i will have respect unto you1 and make you fruitful1 and multiply you1 and establish ,my covenant with you4 ,and ye shall eat old store1 and bring forth the old because of the new4 ,and ,i will set ,my tabernacle among you2 and ,my soul shall not abhor you4 ,and ,i will walk among you1 and will be your ,god1 and ye shall be ,my people4 ,i am the ,lord your ,god1 which brought you forth out of the land of ,egypt1 that ye should not be their bondsmen2 and ,i have broken the bands of your yoke1 and made you go upright4 7,ver4 #f-ac47 ,the presence of ,god should ever have been their shield and buckler4 ,no weapon formed against them could prosper4 ,but then the divine presence was only to be enjoyed by an obedient people4 ,jehovah could not sanction by ,his presence disobedience or wickedness4 ,the uncircumcised nations around might depend upon their prowess and their military resources3 ,israel had only the arm of ,jehovah to depend upon1 and that arm could never be stretched forth to shield unholiness or disobedience4 ,their strength was1 to walk with ,god in a spirit of dependence and obedience4 ,so long as they walked thus1 there was a wall of fire round about them1 to protect them from every enemy and every evil4 ,but1 alas6 ,israel failed altogether4 ,notwithstanding the solemn and appalling picture placed before their eyes1 in verses #ad-cc of this chapter1 they forsook the ,lord and served other gods1 and thus brought upon themselves the sore judgments threatened in this section1 the bare record of which is sufficient to make the ears tingle4 ,under the heavy weight of these judgments they are suffering at this very hour4 ,scattered and peeled1 wasted and outcast1 they are the monuments of ,jehovah's inflexible truth and justice4 ,they read aloud1 to all the nations of the earth1 a most impressive lesson on the subject of the moral government of ,god--a lesson which it would be profitable for these nations to study deeply--yea1 and a lesson which it would be salutary for our own hearts to ponder likewise4 ,we are very prone to confound two things which are clearly distinguished in the ,word1 namely1 ,god's government and ,god's grace4 ,the evils which result from this confusion are various4 ,it is sure to lead to an enfeebled sense of the dignity and solemnity of government1 and of the purity1 fullness1 and elevation of grace4 ,it is quite true that ,god in government reserves to ,himself the sovereign right to act in patience1 long-suffering1 and mercy2 but the exercise of these attributes1 in connection with ,his throne of government1 must never be confounded with the unconditional actings of pure and absolute grace4 ,the chapter before us is a record of divine government1 and yet1 in it we find such clauses as the following3 ,if they shall confess their iniquity1 and the iniquity of their fathers1 with their trespass which they trespassed against ,me2 and that also they have walked contrary unto ,me1 and that ,i also have walked contrary unto them1 and have brought them into the land of their enemies2 if then their uncircumcised hearts be humbled1 and they then accept of the punishment of their iniquity3 then will ,i remember ,my covenant with ,jacob1 and also ,my covenant with ,isaac1 and also ,my covenant with ,abraham will ,i remember2 and ,i will remember the land4 ,the land also shall be left of them1 and shall enjoy her ,sabbaths1 while she lieth desolate without them2 and they shall accept of the punishment of their iniquity3 because1 even because they despised ,my judgments1 and because their soul abhorred ,my statutes4 ,and yet1 for all that1 when they be in the land of their enemies1 ,i will not cast them away1 neither will ,i abhor them1 to destroy them utterly1 and to break ,my covenant with them2 for ,i am the ,lord their ,god4 ,but ,i will for their sakes remember the covenant of their ancestors1 whom ,i brought forth out of the land of ,egypt in the sight of the heathen1 that ,i might be their ,god3 ,i am the ,lord4 7,ver4 #dj-de47 ,here we find ,god in government1 meeting1 in long-suffering mercy1 the very earliest and faintest breathings of a broken and penitent spirit4 ,the history of the judges and of the kings presents many instances of the exercise of this blessed attribute of the divine government4 ,again and again the soul of ,jehovah was grieved for ,israel 7,judges x4 #af471 and ,he sent them one deliverer after another1 until at length there remained no hope1 and the righteous claims of ,his throne demanded their expulsion from that land which they were wholly incompetent to keep4 ,all this is government4 ,but by and by1 ,israel will be brought into possession of the land of ,canaan on the ground of unqualified and unchangeable grace--grace exercised in divine righteousness1 through the blood of the cross4 ,it will not be by works of law1 nor yet by the institutions of an evanescent economy1 but by that grace which reigns through righteousness1 by ,jesus ,christ our ,lord4 ,wherefore1 they shall never again be driven forth from their possession4 ,no enemy shall ever molest them4 ,they shall enjoy undisturbed repose behind the shield of ,jehovah's favor4 ,their tenure of the land will be according to the eternal stability of divine grace and the efficacy of the blood of the everlasting covenant4 ,they shall be saved in the ,lord with an everlasting salvation4 ,may the ,spirit of ,god lead us into more enlarged apprehensions of divine truth1 and endow us with a greater capacity to try the things that differ1 and rightly to divide the word of truth4 ,,chapter ,,xxvii4 ,this closing section of our book treats of the singular vow1 or the voluntary act whereby a person devoted himself or his property unto the ,lord4 ,and the ,lord spake unto ,moses1 saying1 ',speak unto the children of ,israel1 and say unto them1 ,when a man shall make a singular vow1 the persons shall be for the ,lord by thy estimation4 ,and thy estimation shall be 444 after the shekel of the sanctuary4' ,now1 in the case of a person devoting himself or his beast1 his house or his field1 unto the ,lord1 it was obviously a question of capacity or worth2 and hence there was a certain scale of valuation1 according to age4 ,moses1 as the representative of the claims of ,god1 was called upon to estimate1 in each case1 according to the standard of the sanctuary4 ,if a man undertakes to make a vow1 he must be tried by the standard of righteousness2 and1 moreover1 in all cases1 we are called upon to recognize the difference between capacity and title4 ,in ,exodus xxx4 #ae1 we read1 in reference to the atonement money1 ,the rich shall not give more1 and the poor shall not give less1 than half a shekel1 when they give an offering unto the ,lord1 to make an atonement for your souls4 ,in the matter of atonement1 all stood upon one common level4 ,thus it must ever be4 ,high and low1 rich and poor1 learned and ignorant1 old and young--all have one common title4 ,there is no difference4 ,all stand alike on the ground of the infinite preciousness of the blood of ,christ4 ,there may be a vast difference as to capacity2 as to title1 there is none3 there may be a vast difference as to experience2 as to title1 there is none3 there may be a vast difference as to knowledge1 gift1 and fruitfulness2 as to title1 there is none4 ,the sapling and the tree1 the babe and the father1 the convert of yesterday and the matured believer1 are all on the same ground4 ,the rich shall not give more1 and the poor shall not give less4 ,nothing more could be given2 nothing less could be taken4 ,we have boldness to enter into the holiest by the blood of ,jesus4 ,this is our title to enter4 ,our capacity to worship1 when we have entered1 will depend upon our spiritual energy4 ,christ is our title3 the ,holy ,ghost is our capacity4 ,self has nothing to do with either the one or the other4 ,what a mercy6 ,we get in by the blood of ,jesus2 we enjoy what we find there by the ,holy ,ghost4 ,the blood of ,jesus opens the door2 the ,holy ,ghost conducts us through the house3 the blood of ,jesus opens the casket2 the ,holy ,ghost unfolds the precious contents3 the blood of ,jesus makes the casket ours2 the ,holy ,ghost enables us to appreciate its rare and costly gems4 ,but in ,leviticus xxvii1 it is entirely a question of ability1 capacity1 or worth4 ,moses had a certain standard1 from which he could not possibly descend2 he had a certain rule1 from which he could not possibly swerve4 ,if any one could come up to that1 well2 if not1 he had to take his place accordingly4 ,what1 then1 was to be done in reference to the person who was unable to rise to the height of the claims set forth by the representative of divine righteousness8 ,hear the consolatory answer--,but if he be poorer than thy estimation1 then he shall present himself before the priest1 and the priest shall value him2 according to his ability that vowed shall the priest value him4 7,ver4 #h47 ,in other words1 if it be a question of man's undertaking to meet the claims of righteousness1 then he must meet them2 but if1 on the other hand1 a man feels himself wholly unable to meet those claims1 he has only to fall back upon grace1 which will take him up just as he is4 ,moses is the representative of the claims of divine righteousness3 the priest is the exponent of the provisions of divine grace4 ,the poor man who was unable to stand before ,moses1 fell back into the arms of the priest4 ,thus it is ever4 ,if we cannot dig1 we can beg2 and directly we take the place of a beggar1 it is no longer a question of what we are able to earn1 but of what ,god is pleased to give4 ,grace all the work shall crown ,through everlasting days4 ,how happy it is to be debtors to grace6 how happy to take1 when ,god is glorified in giving6 ,when man is in question1 it is infinitely better to dig than to beg2 but when ,god is in question1 the case is the very reverse4 ,i would just add that ,i believe this entire chapter bears1 in an especial manner1 upon the nation of ,israel4 ,it is intimately connected with the two preceding chapters4 ,israel made a singular vow at the foot of ,mount ,horeb2 but they were quite unable to meet the claims of law--they were far poorer than ,moses' estimation4 ,but1 blessed be ,god1 they will come in under the rich provisions of divine grace4 ,having learnt their total inability to dig1 they will not be ashamed to beg2 and hence they shall experience the deep blessedness of being cast upon the sovereign mercy of ,jehovah1 which stretches1 like a golden chain1 from everlasting to everlasting4 ,it is well to be poor1 when the knowledge of our poverty serves but to unfold to us the exhaustless riches of divine grace4 ,that grace can never suffer any one to go empty away4 ,it can never tell any one that he is too poor4 ,it can meet the very deepest human need2 and not only so1 but it is glorified in meeting it4 ,this holds good in every case4 ,it is true of any individual sinner1 and it is true with respect to ,israel1 who1 having been valued by the lawgiver1 have proved poorer than his estimation4 ,grace is the grand and only resource for all4 ,it is the basis of our salvation1 the basis of a life of practical godliness1 and the basis of those imperishable hopes which animate us amid the trials and conflicts of this sin-stricken world4 ,may we cherish a deeper sense of grace1 and more ardent desire for the glory4 ,we shall here close our meditations upon this most profound and precious book4 ,if the foregoing pages should be used of ,god to awaken an interest in a section of inspiration which has been so much neglected by the ,church in all ages1 they shall not have been written in vain4 ,c4 ,h4 ,m4 ,transcriber's note3 ,variations in spelling1 punctuation and hyphenation have been retained except in obvious cases of typographical error4 ,page #hj3 ,i shall now preceed to quote at length 444 preceed has been replaced with proceed4 ,page #bbd3 a pair of turtle-doves or to young pigeons 444 to has been replaced with two4 ,page #bda3 consigned to deary solitude 444 deary has been replaced with dreary4 ,page #bij3 coals of fire from off the altar before ,lord 444 the has been added before the ,lord4