another expression, equally significant. "It is the food, the sacrifice made by fire." It is called "food," or "bread," because God is now regarded as a father, feasting his prodigal children who have returned home, or as a friend entertaining guests. Hence Ezekiel xliv. 7, "Ye offer my bread, the fat and the blood ;" and hence the altar is called "the table of the Lord." (Mal. i. 7; also Levit. xxi. 22.) This represents God as one at table with his people; they feast together. He is no more their foe. If it was the chief aggravation of Judas' sin, "He that eateth bread with me hath lifted up his heel against me;" then it is impossible for God to be otherwise than an eternal friend," an Everlasting Father," to those he invites home. In this view we see the keenness of the reproach in Mal. i. 7, 12, and in Ezek. xliv. 7. They treated the privilege of children and friends with contempt; God, in his most kindly aspect, was despised and scorned.

Vers. 12, 13. "And if his offering be a goat, then he shall offer it before the Lord. And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron sball sprinkle the blood thereof upon the altar round about. And he shall offer thereof his offering, even an offering made by fire unto the Lord."

The goat stands here in the same relation to the peaceoffering from the herd, as did the turtle-dove and pigeon to the bullock of the whole burnt-sacrifice. The poorer sort might bring the goat; when he could not bring the blood of bulls, he brought the blood of goats. And thus, still, they were prevented from attaching importance to the mere type.

The goat represents Jesus, as one taken out of the flock for the salvation of the rest. Let us suppose we

saw "a flock of goats appearing from Mount Gilead" (Song vi. 5). The lion from Bashan rushes upon this flock; one is seized, and is soon within the jaws of the lion! This prey is enough; the lion is satisfied, and retires; the flock is saved by the death of one. This incidental substitution does not indeed show forth the manner of our Substitute's suffering; but it is an illustration of the fact, that one dying saved the whole flock. The goat is one of a class that go in flocks in Palestine, and so are fitted to represent Christ and his people. And, perhaps, the fact of an animal like the goat being selected to be among the types of Christ, was intended to prevent the error of those who would place the value of Christ's undertaking in his character alone. They say, "Behold his meekness-he is the Lamb of God!" Well, all that is true; it is implied in his being "without blemish." But that cannot be the true point to which our eye is intended to be directed by the types; for what, then, becomes of the goat? They may tell us of the meekness of the lamb, and patience of the bullock, and tenderness of the turtle-dove; but the goat, what is to be said of it? Surely it is not without a special providence that the goat is inserted, where, if the order of chap. i. had been followed, we would have a turtle-dove? The reason is, to let us see that the main thing to be noticed in these types is the atonement which they represented. Observe the stroke that falls on the victim, the fire that consumes the victim, the blood that must flow from the victim, whether it be a bullock, a lamb, a turtle-dove or a goat.

The Socinian view of Christ's death is thus contradicted by these various types; and our eye is intently fixed on the atoning character of the animal, more than on anything in its nature.

While other types do exhibit the character and nature of the Saviour, it was fitting that one type, such as this of the goat, should thus guard us against the idea that that in itself was atonement.

Vers. 14, 15, 16. "The fat that covereth the inwards, and all the fat that

is upon the inwards, and the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall be taken away. And the priest shall burn them upon the altar: it is the food of the offering made by fire, for a sweet savor."

This offered goat is as fully accepted as a peace-offering, as was the lamb or bullock; for the atoning aspect of the type is just as complete in this case as in any other. "It is food-an offering made by fire"-as ver. 11.

Ver. 17. "All the fat is the Lord's. It shall be a perpetual statute for your generations, throughout all your dwellings, that ye eat neither fat nor blood."

Some think" the fat" is the fat of beasts used in sacrifice, chap. vii. 25. But, perhaps, it was the fat of all beasts used "in their dwellings." Those parts mentioned as sacrificial must always be set aside. But the fat of other parts of the animal (the fat that was part of the flesh) was used, and reckoned a luxury; see Neh. viii. 10,"Eat the fat." This is the most probable explanation. There may be a reproof intended in Ezek. xxxiv. 3, "Ye eat the fat," as if they even took the forbidden portions. Blood," because the life-the sign of atonement-must not be eaten. It is the solemn type of the poured-out soul.

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Thus in the dwellings of Israel there was something to keep them in daily remembrance of the Great Sacrifice. Their deep and awful reverence must be felt at home as

well as in the sanctuary. Their homes are made a sanctuary thereby, as they set apart the fat and the blood at their tables! And thus they lived as redeemed men, realizing their dependence on the blood of Jesus, and delighting to cast the crown at his feet in every new remembrance of his work.

Few ordinances were more blessed than these Peaceofferings. Yet, like the Lord's Supper with us, often were they turned to sin. The lascivious woman in Prov. vii. 14, comes forth saying, "I have peace-offerings with me; this day have I paid my vows." She had actually gone up among the devoutest class of worshippers to present a thank-offering, and had stood at the altar as one at peace with God. Having now received from the priest those pieces of the sacrifice that were to be feasted upon, lo! she hurries to her dwelling and prepares a banquet of lewdness. She quiets her conscience by constraining herself to spend some of her time and some of her substance in his sanctuary. She deceives her fellowcreatures, too, and maintains a character for religion; and then she rushes back to sin without remorse. Is there nothing of this in our land? What means Christmasmirth, after pretended observance of Christ's being born? What means the sudden worldliness of so many on the day following their approach to the Lord's Table? What means the worldly talk and levity of a Sabbath afternoon, or evening, after worship is done?

Contrast with this the true worshipper, as he appears in Psalm lxvi. He has received mercies, and is truly thankful. He comes up to the sanctuary with his offerings, singing

"I will go into thy house with burnt-offerings: I will pay thee my vows, which my lips have uttered, and my mouth has spoken, when I was in trouble." (Vers. 13, 14.)

In the "burnt-offerings," we see his approach to the altar with the common and general sacrifice; and next, in his "paying-vows," we see he has brought his peaceofferings with him. Again, therefore, he says at the altar

"I will offer to thee burnt-sacrifices of fatlings." (Ver. 15.)

This is the general offering, brought from the best of his flock and herd. Then follow the peace-offerings. "With the incense (, fuming smoke) of rams; I will offer bullocks with goats. Selah."

Having brought his offerings, he is in no haste to depart, notwithstanding; for his heart is full. Ere, therefore, he leaves the sanctuary, he utters the language of a soul at peace with God

"Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear me; but verily God hath heard me; he hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer, nor his mercy from me!"

This, truly, is one whom "the very God of peace" has sanctified, and whose whole spirit, and body, and soul, he will preserve blameless unto the coming of the Lord Jesus Christ. (1 Thess. v. 23.)

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3 Free will