« PredošláPokračovať »
6. The very
common centre ; while they differ in the plain circumstance that
the greater necessarily includes the less. Freedom from all sin may see simple labouring men as includes sanctification, but is to be distinguished from it as a thorough gentle- process is distinguished from a result. Sanctification is “that men as any duke, work of God's grace by which we are renewed after the image of simply because they
God, set apart for His service, and enabled to die unto sin, and learned to fear live unto righteousness,” and most clearly defines a progressive God; and, fearing work, which, when completed, issues in holiness. Him, to restrain God of peace sanctify you wholly,” is inspired proof of our posithemselves, which is the very
for it most obviously teaches that, in order to make sanctiroot and essence fication the equivalent of holiness, it must be qualified by some of all good breed. word which gives to it the signification of a completed process. ing." - Rev. C. Kingsley.
They cover then different spaces of meaning, holiness embracing d J. Miley.
what sanctification does not, namely, freedom from all sin.d peace
15—21. (15) he.. offering,a see on v. 3. first, i.e. as offering and wave
his own sin-offering. (16) and .. manner, i.e. acc. to the preoffering
scribed manner. (17) meat-offering, see on ii. 1, 2; vi. a Is. liii. 10; He.
14–16. (18) peace-offerings, “a fig. of that peace which
is consummated in the one Great Sacrifice."e (19) caul.. liver, 6 Lev. 1.3-10. acc. to LXX. the gt. lobe of the liver (major lobus hepatis); acc. to c Ex. xxix. 33; 2 Calmet the caul wrapped ab. the livers (20) breasts,i briskets. Co. v. 21; Le. ix. (21) wave-offering, see vii. 30—34. 4; vi. 26.
The people's offering.-Thoughts sugg.-I. By the person who d He. ix. 9, 10; presented them the priest. Type of N. Test. Mediator. We viii, 6-8.
offer our work of faith through Jesus. The altar sanctifies the e Wordsworth,
gift and the giver. II. By their nature-1. A goat. Type of f Strabo says that lasciviousness. Our best things marred by imperfection. But the their sacrifices, goat was to be the best of the kind ; 2. Meat-offering. The offered nothing priests' portion. Those who serve at the altar, shall live by the upon the altar. Recognition of the just claim of those who minister for
us in holy things. How much more do we owe our Gt. H.-priest? g Le. vii. 30. 3. Fat, etc. The best part of our best things to be offered to the “The ordinances Lord. Self-denial in order to this. III. By the offerer, all the are the pipes of people : for all had sinned, and were sinful. which empty
Are there modern priests ?—“In the New Testament, of priests the golden oil of externally anointed there are none, nor can be ; but if there be grace into the any now professing to be such, they are masks and idols, because soul; they are they have neither example nor prescription of this their vanity scala, paradisi, in the Gospels or Epistles ; they have been introduced by the ladder by
as- mere invention of men, as Jeroboam did in Israel. For a priest cend the in the New Testament is not made, but born ; not ordained, but kingdom of
and he is born, not by the nativity of the flesh, but of
the Spirit. And all Christians are altogether priests, and all priests The worst dig- are Christians. The bishops (in the Romish Church) make their ease of the soul ordinations so necessary that without these none
can become is an indisposi- a priest, though he were as holy in life as Christ Himself; and
say that a priest may be made by them though he be as wicked of
as Nero. And in the service they read, they make no one a priest Luther.
unless he first deny that he is a priest ; and so by that very circumstance, while they make a priest, they in truth remove him
from the priesthood."k the priestly 22–24. (22) Aaron, bef. desc. fr. the altar :having combenediction
pleted the sacrifice. lifted .. them, for form of blessingo see a Ex. xxvii. 8. Nu. vi. 24–26. (23) Moses, etc., M. accom. A. to fully induct 6 Lu. xxiv. 50. him into his office. glory .. people,d the fire of v. 24 ; or
tion to use the means
increased brightness of the cloud. (24) fire .. Lord, note the B.C. 1490. nature, source, and purpose of this fire. and . . fat, thus God
c The form is still accepted the offering. which . . faces, effects of wonder maintained in the and joy.
Synagogues. See God's acceptance of the sacrifice.- Let us consider-I. The Stanley's
Ch. ii. 419. testimonies of His acceptance. Of these there were different kinds. 1. Ministerial : Moses and Aaron came forth and "blessed the people ;” and in this action they were—(1) Eminent types a Nu. xvi. 42. of Christ; (2) Examples to all future ministers. 2. Personal. God—(1) Displayed His glory before the people ; (2) Sent fire from heaven to consume the sacrifice. II. The effects produced Ge. iv. 4; Juli by them. The people were filled with—1. Exalted joy : they 38; 2'Ch. vii, 1– shouted; 2. Profound reverence: they fell upon their faces. 3;'Ps. xx. 3. Learn—(1) Lay no stress on transient affections : the emotions of the Israelites were but transient; (2) Be thankful for the advantages you enjoy.s
f C. Simeon, M.A. The order of victims.-The natural order of victims in the sacrificial service of the law was first the sin-offering, then the burnt-offering, and, lastly, the peace-offering. This answers to
may often be the the spiritual process through which the worshipper had to pass. mark of a full He had transgressed the law, and he needed the atonement sig- head; connection nified by the sin-offering ; if his offering had been made in truth from a thoughtand sincerity he could then offer himself to the Lord as an ful one." -- Danby. accepted person, as a sweet savour in the burnt-offering. Afterwards, in virtue of this acceptance, he could enjoy communion with the Lord and with his brethren in the peace-offering..
g Spk. Comm.
* Desultor iness
CHAPTER THE TENTH.
Job i. 22.
1-5. (1) Nadab .. Aaron, a see Ex. xxiv. 1–10. censer,' fire- the strange pan. and.. thereon, frankincense was sprinkled over coals fire of
Aaron's sons of fire to yield a pleasant fragrance. strange, i.e. not taken fr. the altar. which .. not, prob. ref. to Ex. xxx. 9. (2) a Ex. vi. 23; Nu. went, etc., punishment prompt, signal, terrible. (3) said, etc.
6 Ex. xxv. 38. M. explains the meaning of this visitation. Aaron..
· peace, striking example of submission in a father who at one stroke c He. xii. 25; Ro had lost two sons. (4) Mishael, etc.,e see Ex. vi. 18—22. XX. 9. brethren, kinsmen : strictly, they were their father's cousins. a. Ps. xxxiv. 3; (5) coats, long white linen tunics.9
The silence of Aaron.—Of the silence of grief there is no e Nu. iii. 19, 20. example more renowned than that of Aaron. This was truly the Ge. xiii. 8, xiv. silence of grief, and no reproach of insensibility can be attached 16, xxix. 12—15. to him. I. The impressions and the conduct of Aaron cannot be 9. Ex. xxviii. 40, usefully estimated without a knowledge of the event. The slaying of his sons was a necessity; they had profaned God's holy h A. Coquerel. ordinances. II. It is a case of humility to be thus silent in the "The fire wh. bosom of an irreparable loss, of a profound affliction. III. In
just boi. this mute sorrow there is also more than wise humility; we must ministry of see there also acquiescence. He cannot hide from himself that Aaron as wellhis sons merited their fate. IV. It is just to recognise in this pleasing to Gud. conduct lowly and firm resignation. Rebellion speaks, resigna- destruction
now brought to tion holds its peace.
two eldest sous VOL. II,
Nature of resignation.
Pain's furnace-heat within me quivers, bec. they did not sanctify Jehovah
God's breath upon the flame doth blow ; in their hearts,
And all my heart in anguish shivers but dared
And trembles at the fiery glow : perform & selfwilled act of
And yet I whisper : As God will ! worship; just as
And in His hottest fire stand still. the same Gospel is to one a savour
He comes, and lays my heart, all heated, of life unto life,
On the hard anvil, minded so, and to another a
Into His own fair shape to beat it savour of death death."
With His great hammer, blow on blow : Keil.
And yet I whisper : As God will ! * Patience is the
And at His heaviest blows hold still. ballast soul, that will
He takes my softened heart and beats it; keep it from
The sparks fly off at every blow; rolling and tum
He turns it o'er and o'er and heats it, bling in the greatest storms. And
And lets it cool, and makes it glow : he that will ven
And yet I whisper : As God will ! ture out without
And in His mighty hand hold still. this, to make him sa il and
Why should I murmur? for the sorrow steady, will cer
Thus only longer-lived would be ; tainly make shipwreck and drown
Its end may come, and will to-morrow, himself; first, in
When God has done His work in me. the and
So I say trusting : As God will ! sorrows of this world; and then
And, trusting to the end, hold still. in perdition."
He kindles, for my profit purely,
Affiction's glowing, fiery brand ; store of patience,
And all His heaviest blows are surely but place it where
Inflicted by a Master hand : it will be easily found.
So I say praising : As God will ! i J. Sturm.
And hope in Him, and suffer still.i Moses'
6, 7. (6) Eleazar . . Ithamar, see Ex. vi. 23—25. uncharge to
cover .. heads,a lit. make not yr. heads loose : uncovered head Aaron
sign of mourning. neither . . clothes, another sign of a Ez. xxiv. 16, 17. sorrow. lest, etc., they were not to manifest any symptoms of dis
sent fr. the Divine procedure. bewail, etc., they were to mourn 0 Le. xiv. 45, xxi. the sin wh. had incurred so fearful a punishment. 10; 2 S. xiii, 21.
(7) shall .. door, etc., the event was not to hinder the discharge of their c Le. viii. 35, xxi. official functions. 12.
Personal griefs and public duties.-I. Why public duties should " The Christian be discharged. The benefit of the many, etc. II. Why the ought to examine private grief should not be indulged openly. Aaron might seem what operation, to side with his sons, or pronounce an opinion upon their punishhis religious per
“Let the dead bury their dead,” said Jesus. There are formances have times, then, when private sorrows must be kept in abeyance for upon him. the public good : nor can it be right that private griefs of high Prayer, hearing; officials should be long permitted to interfere with the duties of reading, and such-like duties, office, do naturally tend Fleeing from sin.-We often say, “ Flee from sin as from the to enlighten the face of a serpent.” Perhaps very few of you know how a man mind, purify feels when, for the first time, he finds himself, as I remember
, increase our love, finding myself, within a few inches of a serpent-when he sees. strengthen our the cobra di capella rearing its head ready to strike, and knows that faith, and
one stroke of those fangs is death, certain death. That moment
what influence, ment.
he experiences a varied passion, impossible to describe ; fear, B.C. 1490. hatred, loathing, the desire to escape, the desire to kill, all rush
firm our hope: into one moment, making his entire being thrill. Now, take two and therefore men : one is in the face of that serpent, the other is in the pre- where this is not sence of the old serpent called Satan, the devil. One is in danger the effect of
them, may of the sting, the other is in danger of committing sin. Which of conclude the two has most reason to flee? O, thou that art tempted to sin they are not disthis day against God, flee from sin as from the face of a serpent charged in that -a far deadlier serpent is that old serpent the devil than the manner and with
sincerity other. Fear every sin—"abhor it.” The Apostle's word is not they ought." . dislike it, disapprove of it, have a distaste for, an aversion to it; Lucas. it is not even the ordinary word hate, but a word much stronger Bp. Hall
, cont. than any of these—a word which in the original is never used Saurin, Dis. Hist. except this once in the whole of the New Testament. The literal ii.
Ibid. meaning of it seems to be, Hate it as you would hate the River Dissert. 531; Dr. Styx; and to the people to whom he wrote, the idea conveyed
A. Littleton, 303. was, Hate it as you would hate the way to hell. So it is the way I W. Arthur. to hell. Hate it always as you would hate the way to hell.d 8–11. (8) Aaron, hitherto He had spoken to Moses. (9) against the
caution do .. wine, a the Jews thinks Nadab and Abihu had done so, use of strong whence their foolish act. (10) difference, unclouded by the drink effects of strong drink the difference may be seen. (11) teach, a Ez. xliv. 21; by precept and example.
Lu. i. 15; 1 Ti. The duty of the friend of temperance.-I. The general claims of 'iii
. 2, 3; Ep. v,18;
Je temperance. 1. The end at which it aims : to put an end to the
6 Ez. xxii. 26. use of ardent spirits as a beverage ; 2. The means to attain this end. (1) Example ; (2) Persuasion. II. Its particular claims. Ez. sliv. 23; 2
vi. . These arise from the circumstance that we are-1. Members of a social state, and, as such, deeply interested in the condition of a Dr. J. Bennett. our associates ; 2. Christians.d
e R. Baxter. Holiness essential in the servants of God.—What manner of Bridle the appepersons should they be, on whom the glory of the great God doth tite of glutton
wilt so much depend ? Men will judge of the father by the children, with less difiand of the master by the servants. We bear His image, and, culty restrain all therefore, men will measure Him by His representatives. He is other inordinate nowhere in the world so lively represented as in His saints. All desires of animal
nature."-Kempis. the world is not capable of honouring or dishonouring God so much as we are; and the least of His honour is of more worth Temperance for
tifies both mind than all our lives. I charge thee, Christian, in my Master's and body; there name, to consider and resolve the question : What manner of can be no true persons ought we to be? And let thy life answer the question, but it.
happiness withas well as thy tongue.e
Spencer tells of Desire of wine and all delicious drinks,
a king who went
about his kingWhich many a famous warrior overturns,
feigning Thou couldst repress; nor did the dancing ruby
sickness, when Sparkling, out-pour'd, the flavour, or the smell,
everybody had a Or taste that cheers the heart of gods and men,
remedy for his Allure thee from the cool crystalline stream.
he was a fool Wherever fountain or fresh current flow'd
who was not & Against the eastern ray, translucent, pure
physician. So it With touch ethereal of heaven's fiery rod,
He is a fool that I drank, from the clear milky juice allaying
cannot teach Thirst, and refresh’d; nor envied them the grape
others the way,
whether he walks Whose heads that turbulent liquor fills with fumes,
in it himself or O madness, to think use of strongest wines,
And strongest drinks, our chief support of health,
When God with these forbidden made choice to rear s Milton.
His mighty champion, strong above compare,
Whose drink was only from the limpid brook ! the priest's
12–15. (12) Moses . . left,a these being left were the more portion to be eaten in the carefully warned and instructed. take, ctc. see Ex. xxix. 2; boly place Le. vi. 16. it.. holy, bec. of present use, and typical meaning.
(13) due,d a just recompense for service rendered. (14) wavea 1 Co. x. 11–13. breast, the people's peace-offering. (15) heave-shoulder,
sce vii. 29–34. Nu, xviii. 9, 10.
The priest's portion.—Was—I. Settled, as to kind and quantity,
by their Divine Master. II. To be partaken of in the holy place. c Jo. vi. 51.
Ill. of the principle that whether we eat or drink we should do
all to the glory of God. III. To be, in the partaking of it, a d 1 Co. ix. 7–14. part of official duty, and not the mere gratification of a carnal
appetite. e Ex. xxix. 24; Character of worshippers.—The heathen had a notion that the Lo. vii. 30, 31, ix. gods would not like the service and sacrifice of any but such as
were like themselves; and. therefore, to the sacrifice of Hercules
none were to be admitted that were dwarfs ; to the sacrifice of y Saltar.
Bacchus, a merry god, none that were sad and pensive, as not "In the spirit of suiting their genius. An excellent truth may be drawn from significant
their folly : he that would like to please God must be like God.)
Worship of God with the body.-God is to be worshipped with wh.drops its san- the body as with the mind ; for He made both, redeemed both, dals at the palace and will glorify both. But there are amongst us those who have worshipper will banished the worship of the body out of our churches ; to bow put off his travel- their knees, or to stand upright in some of the more solemn acts tarnished shoes, of worship, is thought superstitious ; and they measure the purity himself of secular of religion by its rusticities and indecencies, and think that they anxieties and are never got far enough from Rome, unless they oppose all worldly projects, decent customs of the civilised world. As if the eternal majesty when the place of heaven was to be approached contrary to the custom of all where he stands is converted into nations, the devotion of churches, and the common sense of all holy ground by mankind. The devotion of such resembles the superstition of the words, Let those Pagans that Strabo mentions, that offered none of the flesh
worship God." ~ Dr. I. of their sacrifice unto their gods, but affirmed that the gods were
content with the blood only, as if they had no regard to the ex
ternals of their worship. The behaviour of some of us in the Migen, Opera ii.
time of God's worship, would not become us in the presence of
our governors. But customary and universal faults are not so g Monro. easily reformed, and some of them, the more they are reproved,
the more incurable they become.g the rule 16–20. (16) and .. sought, "intimating that he suspected broken
some deviation fr. the prescribed rule.”a goat, see vii. 29–34.
burnt, it ought to have been eaten. which .. alive, sug. b Le. vi. 29. c 1 Co. xi. 29; Ho. gestive of special mercy in sparing them. (17) bear, etc., this ix. 4; He. v. 1.2. they were to do by receiving into themselves, by eating, the sind Jo. iv. 24; Ro. offering of the people. (18) commanded, see vi. 26. (19) v. 20, vi. 24.
such ..me, as the death of his sons. to-day, a day of personal " Labour more to grief. should, etc., sorrow interfering with priestly duty and And the actings feeling. (20) content,' satisfied, the letter of the law dispensed of this holy fear with fr. the pressure of circumstances."e of God, and conscience of His
The priest's excuse for neglect of duty.-I. Aaron's excuse 1. will, in all your Was founded in religious fear : he feared lest his personal sorrow