B.C. 1490. 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 have 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. The very Him, to restrain God of peace sanctify you wholly," is inspired proof of our posiwhich is the very tion; 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." Kingsley. They cover then different spaces of meaning, holiness embracing what sanctification does not, namely, freedom from all sin.d 15-21. (15) he.. offering," see on v. 3. as.. first, i.e. as themselves, -Rev. C. d J. Miley. peace offering and waveoffering a Is. liii. 10; He. ii. 17. b Lev. i. 3-10. c Ex. xxix. 38; 2 Co. v. 21; Le. ix. 4; vi. 26. d He. ix. 9, 10; viii. 6-8. e Wordsworth. his own sin-offering. (16) and.. manner, i.e. acc. to the prescribed manner. (17) meat-offering, see on ii. 1, 2; vi. 14-16. (18) peace-offerings,d "a fig. of that peace which is consummated in the one Great Sacrifice." (19) caul.. liver, acc. to LXX. the gt. lobe of the liver (major lobus hepatis); acc. to Calmet the caul wrapped ab. the liver (20) breasts, briskets. (21) wave-offering, see vii. 30-34. The people's offering.-Thoughts sugg.-I. By the person who presented them-the priest. Type of N. Test. Mediator. We offer our work of faith through Jesus. The altar sanctifies the 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 the Persians, in 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 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. their sacrifices, else upon altar. which empty the ladder by heaven." - T. Watson. the sanctuary, 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 which we as-mere invention of men, as Jeroboam did in Israel. For a priest cend to the in the New Testament is not made, but born; not ordained, but kingdom of raised up; 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 dis- 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 tion to use the say that a priest may be made by them though he be as wicked re- as Nero. And in the service they read, they make no one a priest 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."h means of covery. Luther. the priestly benediction a Ex. xxvii. 8. Lu. xxiv. 50. 22-24. (22) Aaron, bef. desc. fr. the altar having completed the sacrifice. lifted.. them," for form of blessinge see Nu. vi. 24-26. (23) Moses, etc., M. accom. A. to fully induct him into his office. glory.. people, the fire of v. 24; or B.C. 1490. c The form is still maintained in the Synagogues. See Ch. ii. 419. increased brightness of the cloud. (24) fire.. Lord, note the nature, source, and purpose of this fire. and.. fat, thus God accepted the offering. which.. faces, effects of wonder and joy. God's acceptance of the sacrifice.-Let us consider-I. The Stanley's Jewish 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 e by them. The people were filled with-1. Exalted joy: they shouted; 2. Profound reverence: they fell upon their faces. Learn-(1) Lay no stress on transient affections: the emotions of the Israelites were but transient; (2) Be thankful for the advantages you enjoy. 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 the spiritual process through which the worshipper had to pass. He had transgressed the law, and he needed the atonement signified by the sin-offering; if his offering had been made in truth and sincerity he could then offer himself to the Lord as an 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. Ge. iv. 4; Ju 38; 2 Ch. vii. 13; Ps. xx. 3. vi. 21; 1 K.xviii f C. Simeon, M.A. "Desultoriness may often be the mark of a full head; connection must proceed from a thought ful one."-Danby. g Spk. Comm. CHAPTER THE TENTH. 1-5. (1) Nadab.. Aaron," see Ex.xxiv. 1-10. censer, firepan. and thereon, frankincense was sprinkled over coals of fire to yield a pleasant fragrance. strange, i.e. not taken fr. the altar. which.. not, prob. ref. to Ex. xxx. 9. (2) went, etc., punishment prompt, signal, terrible. (3) said, etc. the strange fire of Aaron's sons a Ex. vi. 23; Nu. iii. 2. M. explains the meaning of this visitation. Aaron.. peace,ab Ex. xxv. 38. striking example of submission in a father who at one stroke c He. xii. 25; Re had lost two sons. (4) Mishael, etc., see Ex. vi. 18-22. xx. 9. brethren, kinsmen: strictly, they were their father's cousins. (5) coats, long white linen tunics. e Ps. xxxiv. 9; Job i. 22. 41. The silence of Aaron. Of the silence of grief there is no 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 had just bei. 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 God. conduct lowly and firm resignation. Rebellion speaks, resigna- destruction tion holds its peace." VOL. II. O. T. C sanctifled the now brought to his two eldest sous B.C. 1490. bec. they did not sanctify Jehovah in their hearts, but dared to perform a selfwilled act of worship; just as the same Gospel is to one a savour of life unto life, and to another a savour of death unto death." Keil. "Patience is the Lay by a good Moses' charge to Aaron a Ez. xxiv. 16, 17. b Le. xiv. 45, xxi. 10; 2 S. xiii, 21. c Le. viii. 35, xxi. 12. Nature of resignation. Pain's furnace-heat within me quivers, And yet I whisper: As God will! He comes, and lays my heart, all heated, Into His own fair shape to beat it And yet I whisper: As God will! So I say praising: As God will! 6, 7. (6) Eleazar.. Ithamar, see Ex. vi. 23-25. uncover.. heads," lit. make not yr. heads loose: uncovered head sign of mourning. neither.. clothes," another sign of sorrow. lest, etc., they were not to manifest any symptoms of dissent fr. the Divine procedure. bewail, etc., they were to mourn the sin wh. had incurred so fearful a punishment. (7) shall.. door, etc., the event was not to hinder the discharge of their official functions. 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 punishwhat influence, ment. his 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. the heart, in 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 crease 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 conone stroke of those fangs is death, certain death. That moment them, we may that sincerity 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 of the sting, the other is in danger of committing sin. Which of conclude that 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 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. 354; Ibid. meaning of it seems to be, Hate it as you would hate the River Dissert. 531; Dr. A. Littleton, 303. Styx; and to the people to whom he wrote, the idea conveyed was, Hate it as you would hate the way to hell. So it is the way d W. Arthur. to hell. Hate it always as you would hate the way to hell. 8-11. (8) Aaron, hitherto He had spoken to Moses. (9) do.. wine, the Jews thinks Nadab and Abihu had done so, whence their foolish act. (10) difference, unclouded by the effects of strong drink the difference may be seen. (11) teach, by precept and example. с against the use of strong drink caution a Ez. xliv. 21; Lu. i. 15; 1 Ti. iii. 2, 3; Ep. v. 18; Je. xxxv. 5-14. b Ez. xxii. 26. The duty of the friend of temperance.-I. The general claims of temperance. 1. The end at which it aims: to put an end to the use of ardent spirits as a beverage; 2. The means to attain this end. (1) Example; (2) Persuasion. II. Its particular claims. Ez. xliv. 23; 2. These arise from the circumstance that we are-1. Members of a social state, and, as such, deeply interested in the condition of our associates; 2. Christians.d Co. vi. 1418. d Dr. J. Bennett. e R. Baxter. and thou wilt Holiness essential in the servants of God.-What manner of persons should they be, on whom the glory of the great God doth so much depend? Men will judge of the father by the children, and of the master by the servants. We bear His image, and, therefore, men will measure Him by His representatives. He is desires of animal nowhere in the world so lively represented as in His saints. All 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 tifles both mind Temperance for 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 persons ought we to be? And let thy life answer the question, as well as thy tongue.e Desire of wine and all delicious drinks, can be no true happiness with out it. Spencer tells of a king who went about his kingdom feigning sickness, when everybody had a remedy for his complaint; and he was a fool who was not a physician. So it is everywhere. He is a fool that cannot teach others the way, whether he walks in it himself or not. B.C. 1490. f Milton. the priest's portion to be eaten in the holy place And strongest drinks, our chief support of health, 12-15. (12) Moses.. left,a these being left were the more carefully warned and instructed. take, etc. see Ex. xxix. 2; Le. vi. 16. it.. holy, bec. of present use, and typical meaning.c (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, see vii. 29-34. Nu. xviii. 9, 10. c Jo. vi. 51. 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. 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 d1 Co. ix. 7-14. part of official duty, and not the mere gratification of a carnal appetite. e Ex. xxix. 24; 18-21. f Saltar. door, the devout will try to divest Character of worshippers.-The heathen had a notion that the Le. vii. 30, 34, 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 Bacchus, a merry god, none that were sad and pensive, as not suiting their genius. An excellent truth may be drawn from In the spirit of that significant their folly: he that would like to please God must be like God./ Oriental usage 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 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 us worship God.'" Dr. J. 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 externals of their worship. The behaviour of some of us in the time of God's worship, would not become us in the presence of our governors. But customary and universal faults are not so easily reformed, and some of them, the more they are reproved, the more incurable they become." where he stands Hamilton. Origen, Opera ii. 219. g Monro. the rule broken a Bush. b Le. vi. 29. 16-20. (16) and.. sought, "intimating that he suspected some deviation fr. the prescribed rule."a goat, see vii. 29–34. burnt, it ought to have been eaten. which.. alive, sug(17) bear, etc., this c 1 Co. xi. 29; Ho.gestive of special mercy in sparing them. v. 20, vi. 24. e Bush. Labour more to find the actings of this holy fear of God, and con they were to do by receiving into themselves, by eating, the sinoffering of the people. (18) commanded, see vi. 26. (19) such.. me, as the death of his sons. to-day, a day of personal grief. should, etc., sorrow interfering with priestly duty and feeling. (20) content, satisfied, the letter of the law dispensed with fr. the pressure of circumstances." science 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 |