Lamb." The church has access into the holiest only by the blood of Jesus. The truths of the peace offering have their basis in the expiation that is made. Let us, then, proceed to notice these truths, by examining the peace offering more closely.

We observe, then, that there were three kinds of peace offerings: 1, the sacrifice of thanksgiving (Lev. vii. 12); 2, the sacrifice of a vow; and 3, the voluntary or free-will offering. These last two come under the same rules (Lev. vii. 14). The first was the one more generally offered, both on the few occasions appointed by the law, and also at those times when an Israelite, impressed with a sense of the divine goodness, would express his deep thankfulness, and would acknowledge God's rich mercies. It was left to the feelings of the worshipper to decide on these times (Lev. xxii. 29). The second sacrifice was offered after special deliverance, in consequence of a vow made in peculiar danger or distress. Thus the psalmist: "I will pay thee my vows, which my lips have uttered, and my mouth has spoken when I was in trouble." Voluntary offerings were very similar to vows. The difference seems to consist in this, that the former were promises without the solemn engagement implied by a vow, and made at any time when no danger threatened, at the will of the offerer. The last two were a kind of prayer, symbolizing the desire of the worshipper for deliverance and blessing-" prayers for good not yet obtained." Still they were eucharistic also; for the vow was generally offered after deliverance was effected; in which case gratitude for the deliverance would be the uppermost feeling.

There were some differences also in the rules respecting them. In the sacrifice of thanksgiving the flesh must be eaten the same day; but in the Vow and voluntary offering part might be eaten on the second day. In a voluntary offering, an animal with something superfluous, or lacking, might be presented (Lev. xxii. 23); but in the other two it might not be. A writer has thus distinguished them: "The relation of the three kinds to each other, with their respective gradations, may be indicated with probable correctness as follows: The thank or praise offering was the expression of the worshipper's feeling of adoring gratitude, on account of having received some spontaneous tokens of the Lord's goodness: this was the highest form of praise, as here the grace of God alone shone forth. The vow sacrifice was the expression of like feelings, for benefits received from the divine beneficence, but which were partly conferred in consideration of a vow made by the worshipper. This was a lower grade, having somewhat of man connected with it. And the free-will offering which was presented without any constraint of necessity, and either without respect to any special acts of mercy experienced, or with a view to the obtaining of such, occupied a still lower ground; as the worshipper here took the initiative, and appeared in the attitude of one seeking God"*.

Now the work here symbolically expressed is very evident-even the work of thankfulness and praise. The apostle St. Paul alludes to it in Heb. xiii. 15: “Let us offer the sacrifices of praise to • Fairbairn on Typol. vol. ii. 476.

God continually, that is, the fruit of our lips, giving thanks to his nanie." And the psalmist (cvii. 22), "Let them sacrifice the sacrifices of thanksgiving." Such work is certainly one that may well have a place in the sacrificial series, for it is a celebration of divine goodness eminently due to God. It is that which angels and archangels are ever, in adoring gratitude, and with unceasing power, rendering to their Creator. It is a happy and most heavenly work, raising us above our earthly wants, bringing us to a nearer imitation of angelic life, and removing us in heart far from the sufferings and sorrows that attach to us. It is the glad work of the whole creation, from the highest to the lowest of God's creatures. "Bless ye the Lord, all ye his hosts, ye ministers of his that do his pleasure. Bless the Lord, all his works in all places of his dominion." It may well be the work of the redeemed: "Let them give thanks whom the Lord hath redeemed" (Ps. cvii. 2, prayer-book version).

The grounds for praisc are infinitely various. The divine character, perfections, moral government of the world, attributes, and excellences, surpassing all thought, and ever shining forth in his works and word, are an unfailing ground for adoration. "Praise God in his holiness: praise him in the firmament of his power" (Ps. cl. 1, prayer-book version).

Besides this there are the favours which he bestows upon his people. These favours are as the sands on the sea-shore, innumerable. They fall upon our path as the drops of dew upon the herbs. They are new as the return of morning lightconstant and cheering as the rays of heat from the sun. They are ever shown towards us; shown in respect to this world, and in respect to the world to come. In the one, there is a regular supply of food, raiment, shelter, friends, and all that forms the source of this life's good; and in the other, an equally regular supply of means of grace-the holy book and day, the sacred ministry, the holy sacraments, the presence of the eternal Spirit. These (and far more than these can be told) form an unchanging ground for thankfulness and praise.

But, further, special favours are often granted which call for special praise. Seasons of danger in which vows were made, and from which deliverance was given, as in the case of Jonah (ii. 9); seasons of sickness and of recovery from it; seasons of difficulty, and of direction in them, and of a happy issue from them; seasons of blessing, as in the feast of weeks, when God bestows some mercy-all call for special praises. Then, in reference to spiritual things; seasons when God manifests himself in fuller measure to the soul; when he ministers strength in times of strong temptation; when he confers rich gifts of grace, enabling the soul to advance in holiness, and to do some excellent work for him; or when he is with the soul in its hour of sadness and depression, consoling it with his heavenly comfort, and refreshing it with spiritual joy. Or, again, seasons like those in Hezekiah's or Josiah's time, when men return to the pure worship of God; as, for instance, the season of the reformation, and similar movements in any part of papal christendom when either many or few leave that corrupt communion; seasons when the spiritual temple is evidently

being built, and stones are added to it; when, through the renewal of the Holy Ghost, sinners return to Jesus, and heathen own him Lord; or when a material fabric is erected in which the church may meet to worship her Redeemer; these, and other special divine mercies continually occurring in the church's history, call for a corresponding gratitude, and for a return of grateful praise.

Let us, then, notice this praise. It is first to be voluntary. This was the case with the peace offering: "And, when ye will offer a sacrifice of thanksgiving, offer it at your own will." This voluntariness proceeds from the heart. The heart feels deeply its own demerit, and the abounding goodness of its Lord-feels that God is good, and has done good, and thence praises. An external law bidding it praise is not needed. It spontaneously adores, for it is full of gratitude for divine mercy. This is the kind of praise God seeks. He does not delight in forced nor constrained expressions, but in the melody of the heart-in the free utterances of a willing spirit.

Our holy Lord fully realized this, as well as other offerings. He freely, continually, and with the whole heart, blessed the Father for all his glory and his goodness. In the 22nd psalm he says: "My praise shall be of thee in the great congregation." And again, in the 54th psalm, alluding to the peace offering, he says, "I will freely sacrifice unto thee: I will praise thy name, O Lord; for it is good."

Christian men, indeed, sadly fail in duly presenting this offering, Their thank offerings after deliverances do not always redeem their vows made in time of trouble: their praises do not always equal their prayers. Their trials and their crosses seem so to oppress them, that the evergrateful, ever-spontaneous song of praise is wanting. The psalmist, knowing man's infirmity in this respect, charges his soul not to forget all God's benefits. Believers then are to seek that spirit which ever says, on receiving special or ordinary mercies, "I will freely sacrifice;" and which leads them to exhort one another, "Let us offer unto God the sacrifice of praise continually"-a voluntary offering.

cause the praise to be in accordance with the divine will and law. This anointing, indeed, is, required to produce true thankfulness. Man, naturally, would receive gifts from above, and would partake of manifold mercies and never praise; or, if he praised, praise in a way that could not be accepted. In proof of this, we have only to remember with sorrow the godless lives of numbers who live on divine bounty, and to recal the question of our Lord, "Were there not ten cleansed, but where are the nine?" True praise arises only from a new heart; and a new heart is the creation of God's Spirit. The Spirit produces a real and heartfelt gratitude; and his continued operation causes the grateful spirit to abound in thanksgiving unto God's glory. It was thus that David prayed, "Open thou my lips; and my mouth shall show forth thy praise" (Ps. li. 15). Through the Spirit, the whole soul is engaged in the work, and all that is within unites to bless the holy name. Through the Spirit, man's ardent love utters itself in fullest adoration-with joy and energy presents its grateful sacrifice; and, based upon the atoning work of Jesus, it becomes a spiritual sacrifice acceptable to God."

The scripture tells us how acceptable to God the work is. The psalmist says, "Whoso offereth praise glorifieth me." God gives gracious tokens of the pleasure which he takes therein. His fire consumes the sacrifice; and he manifests more of his glory and of his mercy to the soul. We have an instance recorded in 2 Chron, v. 13, 14: " And, when they lifted up their voice with the trumpets and cymbals, and instruments of music, and praised the Lord, saying, For he is good, for his mercy endureth for ever; that then the house was filled with a cloud, even the house of the Lord; so that the priests could not stand to minister by reason of the cloud; for the glory of the Lord had filled the house of God."

But further, a meat offering was required in presenting the peace offerings. In Numb. xv. 8, we read, "And, when thou preparest a bullock for a burnt offering, or for a sacrifice in performing a vow, or peace offerings unto the Lord; then shall he bring with a bullock a meat offering of three tenth deals of flour mingled with half an hin of oil." Holy actions and deeds of righteousness, then, are to accompany the believer's praise. Thanksgiving is work of life as well as of lip and heart. To utter words of thankfulness, indeed, and not to live as God directs, is a profanation of the work of praise. To profess much grateful recollection of divine help, and yet to be unholy, is a contradiction. God requires a living, a real homage-the homage of obedience. He seeks for self-denying devotedness, for some outward and visible marks of grateful feeling. Well, therefore, does the church pray, "that we may show forth thy praise, not only with our lips, but in our lives, by walking before thee in holiness and righteousness all our days."

given to God (Lev. iii. 3, 4, 16). The best was to belong to God, to be consumed upon bis altar. As dedicated to him, it became most holy, and

might not be profaned. In order, therefore, to give expression to this, and to hinder the Jews from profaning it, a law was made that none of the fat which formed part of the offering to God should be eaten; and the penalty of breaking the law was a cutting off from God's people (Lev. vii. 25).

Next, a portion was the priest's. In Lev. vii. 34, we read, "For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons, by a statute for ever." The priests, as the ministers of God, and as dwelling in his house, were to eat this portion. But, before they partook of it, the ceremony whence they received their name had to be performed. It has been thus described: "The priest moves it forwards and backwards to him whose are the four quarters of the world; and upwards and downwards to him who is the Lord of heaven and earth". By this the priests acknowledged the universal sovereignty and the overruling providence of God; owned that whatever they had was from him, and that this food in his temple-in token, perhaps, of all other food-was specially his gift.

....

And then the third portion was given back to the offerer, to be eaten by him, by his family, and by any whom he might invite to partake it with him. Thus Deut. xii. 17, 18, "Thou mayest not eat within thy gates any of thy vows which thou vowest, nor thy free-will offerings, or heaveoffering of thine hand; but thou must eat them before the Lord thy God, in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates."

Now this distribution of the parts of the offering-one to God, a second to the priest, and a third to the offerer-appears to be the distinguish ing feature in this sacrifice. It was thus separated from the others, in which no portion was allowed to the offerer. The people in this case eat, and that within the precincts of the holy place, or holy city, with their King. The sins and impurities which might have stood in the way had been confessed over the victim, and atoned for by its death; and now there was nothing to hinder the offerers from meeting with God, and enjoying the intercourse which he graciously granted them. To eat with a person was the established sign of friendship, and an act of communion. This act, therefore, showed clearly that there was a friendship established by means of atonement between God, the priest, and people, and that they could live together as God's family, in holy peace with him. They could feast together.

Evidently, then, this sacrifice typifies the state of friendship, the privilege of intercourse, which exists between the ever-blessed Trinity and the true church of the Redeemer. Christ's people, having been brought nigh to God through faith in the atoning blood of the Immanuel, obtain evermore a happy communion with God. In this state, then, there is peace. Through the Peacemaker, believers enter into peace. All the wrath to which they were exposed, and all the estrangement that arose on account of sin, have now * Outram on Sacrif., book i, chap. 15, sec. 5.

ceased. In Christ they are regarded with deepest favour, and they obtain the rest of reconciliation. There is peace with God, and peace inwardly in the conscience which, as God's vicegerent echoing the divine law and holiness, accused and condemned. This peace is pure and serene. The calm sweet rest of nature on a sabbath eve is but an outward symbol of its character. It is the beginning of heaven's own happy rest. It is satisfying to the soul as the refreshing draught of waters at the stream is to the hard-driven, panting hart. It sustains and guards the soul in the fierce conflicts to which it is exposed on its journey heavenward. It keeps it tranquil in the midst of severest trials. It takes its form and colour from that glorious unchanging One in whose presence it is had. "We have peace with God through Jesus Christ," saith the apostle. "Thou wilt keep him in perfect peace whose mind is stayed on thee," saith the prophet.

But, further, in the blessed state of peace and communion, an intercourse as between friends is had; not merely as between friends, but as between parents and their children, between a bridegroom and his bride. Now, this communion is in all those things wherein God manifests his grace to believers, and wherein they return to God their affections. God reveals his grace in Christ, his heavenly love to them by the Spirit. This grace is declared in holy scripture; and men do appreciate and know it when their minds have been enlightened and their hearts taught by the Holy Ghost. By the divine truth thus brought home to them, the eternal God holds communion with them: he speaks to them, as to dear children: he makes himself known to them: he reveals to them his love-his infinite love in the past, shown in their eternal election in Christ, in his unsought bounty in sending his Son into the world to make atonement for transgression, and to be the medium of his blessing, and in his grace, drawing their soul by his Spirit to himself; his infinite love in the present, manifested by pardoning their sin, by accepting them in Christ, by daily renewing their souls, by causing the graces of the Spirit to abound in them, by preserving them in danger, by constant guardianship, and by exercising his wisdom, power, and goodness in their behalf; and his love in the future, declared in his unchanging character, in his promises of aid and strength and help; of perpetual guidance, presence, and subjugation of spiritual enemies; of the glory of the undefiled inheritance; of the blessedness of beholding the Lord, not as now, darkly, through faith and by means of grace, but in the light, as he is; of the removal of all sin, imperfection, evil; of the everlasting honour of the church with her coming Saviour; and of the final triumph of the Christ when he shall reign for ever, and be universally acknowledged Lord of lords and King of kings. God, thus revealing his love, as declared in the scripture, unto believers, reveals it so that they know and appreciate and taste it; so that they are assured of his tender mercy toward them, and of his fatherly affection for them; so that they can truly say, "Thou art our Father;" "thou art our God, our Light, our Salvation, and Life." He reveals his love and other graces to them as they contemplate his works, or meditate upon his

word, or draw nigh to him in the use of any of the institutions of religion, prayer, the ministry, or the sacraments. God communicates to them the deepest spiritual blessings. He imparts to them, from Christ's fulness, all they need. He enriches them out of the unsearchable riches of Christ. His love is therein shed abroad in their | hearts by the Holy Ghost. The blessed truth, that God is love, that he loveth them, that he rests in his love, that he delights in them, rejoicing over them with singing, is sealed unto their conscience.

Then follows, as a consequence, the return believers make to God. Believing how gracious God is, believing all his love, their whole affections are yielded up to him. Through faith, they rest upon the past, receive and rejoice in the present, and hope for the future. Their faith is in his name, their joy is in his love, their hope is in his salvation. They love their God, in some degree, as he requires, with all their soul and strength; certainly with fervour and purity. This love, centring itself in God, withdraws their affections altogether from the things which are contrary to divine love, and regulates them in respect to every lawful object of regard.

In their love they draw nigh to God, seeking to dwell continually in him, to walk with him, to appreciate more duly his infinite compassions, to know him more, and to come to a closer oneness with him in Christ Jesus. In their love they draw near, expressing their earnest desires for the accomplishment of all his purposes, for the overthrow of his enemies, for the advancement of Messiah's kingdom, for the universal performance of his will, and for the full manifestation of his eternal glory. In their love they yield their souls to him; they make a full surrender of all their energies and powers, of their will and thoughts; they present their adorations and their praises in fervent strains, in a lowly, self-renouncing spirit, and in the humility of those who veil their faces with their wings as they surround the throne; and they give themselves up, with holy longing, to be filled with all the fulness of God. As God bestows his best gifts upon them, so they present their best, although unworthy, unto him. They sympathize with all God's plans and all God's people. And they take an unfailing interest in every portion of their heavenly Father's kingdom. Thus, then, in receiving by faith gifts from God, and in presenting their own returns of praise and service, they have fellowship with the eternal Trinity. God provides them with a heavenly banquet of richest spiritual good, of which they willingly partake. "Our fellowship is with the Father, and with his Son Jesus Christ."

Further, this intercourse with God in Christ by the Spirit-God revealing himself in his love, bestowing favour upon man, and man, knowing God, embracing that favour, and yielding himself to God-is full of blessedness. It is grateful and pleasant to the soul, as the leavened cake that accompanied a peace offering was to the taste. The psalmist says of it, "Thy loving-kindness is better than life." He says of the truth which brings it, "Thy words were sweet unto my taste, yea, sweeter than honey unto my mouth." He says of particular acts in which it was obtained, "My meditation shall be sweet;" and, "It is

good to sing praises unto our God; for it is pleasant, and praise is comely." As leaven, it diffuses itself through the whole soul, causing a joy unspeakable and full of glory. Like the leaven in the parable of the meal, it penetrates the heart, and works therein until the man is made like to Christ, and has the happiness of holiness. It is a perfect satisfaction; it is as "a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." It is replete with blessedness.

Such intercourse Christ promises to his faithful ones: "If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him." Such blessed privilege he offers to all Laodicean churches on their repentance: "If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Rev. iii. 20). A whole book of scripture, the Song of Solomon, describes the holy intercourse that exists between renewed men (the bride), and their Redeemer (the heavenly husband); and here, in the sacrificial institute, this truth finds a place, as the last crowning act of divine bounty, and as the highest state to which God calls his church. She lives with God on terms of closest and of holiest friendship. She is fed at his own table; she rejoices "before him;" she partakes of richest gifts in a pure fellowship with him. She gains Christ's life, his peace, his joy, his righteousness, and finds her resting-place. As Christ himself, realizing the peace offering, has fellowship with God in all things, so in Christ the church is conducted to similar high and holy fellowship: thus our Lord prayed, As thou, Father, art in me, and I in thee; that they also may be one in us" (John xvii, 21).

But we notice, further, that they who enjoy this blessedness, and offer praise, must be pure. In Lev. vii. 19-21, we read, "And as for the flesh, all that be clean shall eat thereof. But the soul that eateth of the flesh of the sacrifice of peace offerings that pertain unto the Lord, having his uncleanness upon him, even that soul shall be cut off from his people. Moreover, the soul that shall touch any unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the Lord, even that soul shall be cut off from his people." A similar rule was given to the priests. In answer to this typical representation, we know that the unclean, the filthy, will be cast out from the visible church, and will be cut off eternally from the true seat of fellowship with God, his heavenly presence. We know, too, that those only, whose sin has been cleansed in the blood of Christ, and who have been renewed by the Spirit, so as to be pure, can hold intercourse with the thrice Holy One. St. John expressly tells us, "If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth; but, if we walk in the light, as he is in the light, we have fellowship one with another." They who are what they were by nature, who have lived in sin, and have not been washed, nor born of God, are not admitted to a spiritual communion with him.

Again, those brought nigh to God are taught, by the 21st verse, to guard against all impurity; to keep themselves unspotted from the world, lest