THE TYPE.-THE ANOINTING OIL.

THIS subject is one of deep interest, as well as of great importance. We find in Ex. xxx. 22-33 that God saw fit to give minute directions for the preparation of an oil which, holy in itself and only to be used for the specific purpose described, had (figuratively) the virtue of hallowing or consecrating the persons or things to whom it was applied. The blood sprinkled on them removed the guilt that else had cut them off from God (Isaiah lix. 2), but MORE WAS NEEDED: the sinner, pardoned, wanted GRACE TO SANCTIFY him, and DEVOTEDNESS TO CONSECRATE him. It is not enough that our sins are forgiven; the command given in 1 Cor. vi. 20 immediately follows (note the words "which are HIS") and only He who gives the command can by his grace bestowed enable us to fulfil it.

The anointing oil compounded as above, was applied to the Priests, and the sacred vessels and furniture of the Tabernacle. Oil was also used to anoint Kings and Prophets, 1 Sam. x. 1; xvi. 13; 1 Kings i. 39; 2 Kings ix. 6. It was in itself, refreshing; comp. Deut. xxviii. 40; xxxiii. 24 ; Ezra iii. 7; Psalm xxiii. 5; civ. 15; Ezek. xvi. 13; Luke vii. 46; x. 34. Then,

I. It was a SIGN OF DEVOTEDNESS.-Poured on the head of Priest or Prophet or King it signified that he was SET APART, or consecrated, or made officially "holy" (Ps. lxxxvi. 2): he belonged henceforth to God, and was bound to fulfil the duties belonging to his office, as God's servant, DEVOTED TO HIM, Ex. xxviii. 41. No human authority bestowed it or could take it away—God pointed out the person to receive it, and his rule was to be that quoted above, 1 Cor. vi. 20.

II. But, in God's mercy it also was a PLEDGE OF GRACE BESTOWED, not indeed to an unworthy object, but to all who came in Faith. Comp. Ps. lxxxix. 20; 1 Sam. xvi. 13; x. 1—6—10. Nadab and Abihu had received the anointing yet perished in transgression--so did Saul-so did every ungodly Priest and King; but God's grace was yet the meaning of the emblem, and every pious receiver of the outward sign felt also the inward and spiritual gift fitting him for his duties.

THE CONNECTION.

Scripture abounds with passages which show what was typified by the Anoint. ing Oil, for the term itself ("anoint") is actually used to express both the pouring out of the Oil and the bestowing of

THE ANTITYPF, THE HOLY SPIRIT.

See for instance, chiefest of all, the very name of our Lord, CHRIST THE ANOINTED. No such outward ceremony passed on Him, yet was He anointed in the fullest sense of the word, John iii. 34; anointed as set apart or consecrated to God's service, Isaiah lxi. 1, and anointed as gifted with Grace do God's will; Dan. ix. 24, Acts. iv. 27. x. 38. Then, with respect to Believers, they too are anointed with the Spirit of God, 1 John ii. 27.

I. AS A SIGN OF DEVOTEDNESS.-The Spirit rests on them, and thus they are set apart to God's service, 1 Cor. vi. 20; 1 Peter ii. 9. He is their Father, and they his children, Rom. viii. 15. And this blessing comes to all, rich and poor, old and young: all are his, and all serve Him. For

II. THE SPIRIT GIVES THE GRACE THEY NEED. His work in man's heart is set forth in Gal. v. 22-24. Are they weak? He strengthens them, Rom. viii. 26; Ephes. iii. 16. Are they ignorant? He teaches them, John xiv. 26; 1 Cor ii. 10. Are they bowed down by a sense of unworthiness? He comforts them Rom. viii. 16; Gal. v. 5. He perfects the work which He first began, John iii. 5 These special gifts are proportioned to our duties, 1 Cor. xii. 4-11, but to every believer He gives that saving grace which all alike need.

THE TYPE.-LEAVEN.

LEAVEN, as is well known, is the cause of fermentation-a process which if unchecked ends in corruption. Thus an article which was not only permitted for general use, but even enjoined in one offering (the Peace Offering, Leviticus vii. 13), yet became the apt type and symbol of corruption. Such an use of it does not forbid its being viewed in another light, and in Matt. xiii. 33 we see the emblem applied to "the Kingdom of God," because of its thoroughly pervading character. ("The whole was leavened" never yet was true, in an evil sense, of the world, nor will it ever be the Truth cannot perish, Matt. xvi. 18.) But with the one remarkable exception noted, Leaven was banished from every Jewish sacrifice, under the most awful penalty: as for instance Ex. xii. 15.

Haste in leaving Egypt first led the Jews to eat unleavened bread, Ex. xii. 39; and thus it became a constant reminder of the Exodus.

I. Note ITS PERVADING CHARACTER ; as set forth in Matt. xiii. 33; 1 Cor. v. 6. The Gospel, once introduced, will SPREAD (though sometimes it may seem to us checked) until the Earth is full of God's Glory. And in the other Text, on the opposite side, a professed member of the church indulging in crime, would gradually lower the character and destroy the piety of the church that weakly connived at his glaring inconsistency. And in Gal. v. 1-9, St. Paul again uses the image to warn men of the secret spreading of a false doctrine once admitted.

II. But the chief point was the CORRUPTING NATURE OF LEAVEN. The errors and the sinful connivance at guilt expoɛed by St. Paul in the two passages just quoted tended to CORRUPT the church of God, to spoil that which would otherwise be healthy and pure, and, if unchecked, to DESTROY the Life of God in the Soul of man. Unlike the following Type (Leprosy) Leaven was a hidden unobtrusive Agent, but the result was equally certain and equally destructive.

THE CONNECTION.

This rests on the highest authority. Our Lord Himself used the word as an emblem of false doctrine: Matt. xvi. 5-12. St. Paul did the same, applying it also to personal wickedness. It may seem harsh to couple these two things together, but we must look on errors of doctrine (like those exposed) by the light of God's Word, and we see at once that they partake of the nature of guilt. So that we are led in each case to see

THE ANTITYPE, SIN.

I. Note its PERVADING CHARACTER. Sin, allowed at first as only a thought, gains power, breaks down opposition, and at last reigns triumphant. Hazael shrank from Elisha's picture of his future life, but sin spread through him, and he traced every feature of that picture in blood, 2 Kings viii. 13. Judas had probably no guilty reason for becoming a disciple, but his besetting Sin grew till it overwhelmed him in unequalled treachery. David little thought what would come of looking at Bathsheba-nor did Peter fear that he could be frightened out of his faithfulness. See also the solemn warning in Jas. i. 15.

II. SIN CORRUPTS. Man is not what God made him. Contrast Gen. i. 26, 27, 31, with Psalm. xiv. 1-3. What has caused this decay and corruption? Sin entered into the world, and has spread all over it, spoiling the very work of God; and IF UNCHECKED, it would bring about the utter ruin of the human race. See its effects set forth in Isaiah i. 2-6; but at the same (let us thank God) we see the CURE-God's redeeming love, Isaiah i. 18; Hosea xiv, 4.

The great lesson of this subject is GOD'S HOLINESS, and his hatred of Sin. They that seek Him must follow after Holiness, Heb. xii. 14; Rev. xxi. 8.

THE TYPE.- LEPROSY.

TYPES are of two kinds, some expressly instituted, some only adapted. The Tabernacle and the Jewish Service were of the former class,-such characters as Adam and Moses, such events as the Deluge, and the call of the Jews, and such natural objects or incidents as Leaven, or the Leprosy, are of the latter class. He who directly ordained the former could indirectly make the latter equally true and forcible "shadows" of "things to come."

The Student of the Divine Record of Jewish institutions must be struck with the prominence given to the terrible disease of Leprosy, the minute directions given about it and its wretched victims, and the fearful penalties which fell on the latter. And we cannot do wrong in humbly endeavouring to ascertain whether any meaning attached to all this, deeper than mere care for the national health, or the keeping up of strict personal cleanliness in respect of all who worshipped in God's House. Let us note first how the Leprosy affected the victim.

I.-PHYSICALLY. IT WAS FATAL. The language of Numbers xii. 12, is a sad intimation of the effects of this incurable disease. It gradually overspread the body, rendering the skin hard, white and scaly, and under its painful course the sufferer wasted away in agony till death relieved him.

II.-SOCIALLY. IT SEPARATED THE LEPER FROM HUMAN SOCIETY. Mercy to the uninfected rendered this banishment necessary: but how tenfold distressing to be thus deprived of the offices of friendship, to lose the soothing care of affectionate relatives just when there was greatest need! Note evidences of this separation in Numbers v. 9; xii. 14, 15; 2 Chron. xxvi. 21; Lev. xiii. 46; 2 Kings vii. 3; Luke xvii. 12.

III.-SPIRITUALLY. IT THEREFORE DEPRIVED THE LEPER OF SPIRITUAL PRIVILEGES. Let us not say that it left him beyond the reach of God's mercy,— but it forbad his ever entering the House of Prayer, of Praise, and of Sacrifice. "Afar off" he might think of such privileges, but could not share in them, and under the Jewish Dispensation those outward ordinances were even more essential than to us. How terrible then the state of the Leper!

THE CONNECTION.

This we are left to trace for ourselves, and humbly to enquire for what purpose God subjected this disease to such singular treatment. Other diseases would be as deadly and as contagious, but the spiritual end was attained by the selection of one, and the fact of the treatment being thus confined to one proves again (in return) that it was treated typically. And no reasonable doubt can exist but that we are right to fix on

THE ANTITYPE.-SIN.

Sin, that is, in its POLLUTING and DESTRUCTIVE character.

I. SIN IS PHYSICALLY FATAL, DEATH being its appointed penalty, having entered into the world BY SIN: Gen. ii. 17; Rom. v. 12; 1 Cor. xv.21. And all the pangs the human frame can suffer are the bitter results of the same enemy.

II. SIN IS SOCIALLY DESTRUCTIVE, making enmity where God would have Love. Witness the death of Abel, the persecution of Joseph, the rebellion of Absalom, and strife even among the Apostles: Luke xxii. 24; Acts xv. 39.

III. SIN IS SPIRITUAL DEATH, Rom. vi. 23. It cuts a man off from God: Isaiah lix. 2 and will exclude him from that blessed home where nothing that defileth can ever enter, Rev. xxi. 27; Heb. xii. 14.

But this sad lesson has its bright side. The leper might receive from God the cure no human skill could bestow: Lev. xiv. And the sinner, may by God's grace become " a new creature,” and glorify Him who redeemed his life from destruction.

THE TYPES.-DISTINCTION OF ANIMALS.-THE COURT OF THE GENTILES. THESE two subjects have clear distinctions, but are here joined together to show forth the one great Truth they both taught, viz., SEPARATION.

Referring to Levit. xi. we find that several kinds of animals were forbidden as food to the Israelites. They were chiefly such as we also reject from taste or prudence, but we cannot consider that reason sufficient to account for what was manifestly a typical statute. The Jew was to avoid the gross and filthy accompaniments of Heathenism as well as its doctrinal corruption. He was to be separate from other nations, Numbers xxiii. 9; 1 Kings viii. 53; and this law was one important part and badge of the distinction.

The Court of the Gentiles was the first reached, in approaching the Tabernacle, and was open to all Gentiles who, as proselytes, came to worship, but who were forbidden to enter the Court of the Children of Israel.

Thus in each of these ordinances, the Jew was taught to keep himself separate from the surrounding nations; and the breach of that command was the cause of national decline, Psalm cvi. 35; Judges ii. 12-14; Isa. lxv. 2-4.

I. Let us look at THE CEREMONIAL NATURE of these injunctions. They formed part of a whole system by which God was pleased to separate his People and make them "a peculiar" nation to Himself, i. e. in the highest sense HIS OWN. With constant SELF-DENIAL they were to abstain from everything polluting or unclean. God had spread their Table abundantly, Ex. iii. 8; then let them not covet the sensual indulgences of the Heathen. Nor let them break down the barrier God had raised between them. He knew best what would serve the cause of Divine Truth, and He THUS taught men a vital lesson.

II. These commands had AN ENDURING SPIRITUAL MEANING.-The time came when God's people of every clime and country were equally dear to Him: Ephes. ii. 11-19; then Jew and Gentile became one in Christ, Coloss. iii. 11. But the Type only lost its ceremonial meaning, and retained the higher one, applicable now to that Universal Church of which the Jewish Church had been the Type.

THE CONNECTION.

This is supplied to us by Scripture. See Acts x. where the Holy Spirit, when about to gather in Gentiles by thousands, broke down the partition. The use made there of the Type clearly points to

THE ANTITYPE, THE SEPARATION OF THE CHURCH FROM THE WORLD. I. NO MAN IS NOW TO BE CALLED UNCLEAN, Acts x. 28; xi. 3, 17, 18. Nor is the distinction of food maintained, Matt. xv. 11; Acts x. 12, 13. The exclusive privileges of the Jew have vanished: see as above Ephes. ii.; also Rom. x. 12. The Lord's own parting command (Matt. xxviii. 19) settles this: and whatever differences may exist in the position, ability, and advantages of different nations, all are alike welcome to the Gospel. God may yet restore and glorify his Ancient People-that is not the point-but the Gentiles are now fellow-heirs, as He had always meant they should be: Ephes. iii. 6: and He is rich to ALL who call on Him: Rom. x. 12; Gal. iii. 28.

II. But there is A LASTING SPIRITUAL TRUTH INVOLVED, viz., separation in spirit, temper, tastes, principles, conduct, from an ungodly world. We must live amongst them (1 Cor. v. 10) but our whole life is to show that we are not of them: 2 Cor. vi. 17. The older we grow the more we shall feel the need of this caution, and the wisdom of God in it. Let us do what we can to bring any unconverted friends to our Saviour, but (in the spirit of 1 Cor. x. 12) let us carefully guard against evil influence, and in Christian self-denial avoid whatever or whomsoever is likely to draw us into sin, James 1. 27. God will help us.

THE TYPE. THE GREAT DAY OF ATONEMENT.

THE Ceremonies of this one Day seem to have embraced all the chief points of the Jewish System of Sacrifice. It was the single occasion (in each year) when the Holy of Holies was opened to human access, and that Type of Heaven (see Lesson 28) was only entered by SACRIFICES, typical of the work of our Redeemer. No day more fully prefigured the Gospel: and yet no day more entirely shows the inferiority of Judaism to Christianity, so strikingly set forth by St. Paul in Heb. ix. The Time, the Person, the manner, were all distinctly ordained by God, and the great objects of all the Ceremonies was as clearly revealed—ATONEMENT.

As regards the details, note in Lev. xvi. the holy garments (used only on this occasion, and used after the washing of the whole body of the Priest——the two goats, one slain and the other banished-the carrying the Censer from the Altar of Incense within the veil-the blood of the bullock sprinkled on the Mercy-seat and on the Altar of Incense-the shutting out every one from the Tabernacle during the High Priest's entry into the Holy of Holies-the burning of all the sacrifices, v. 27—and finally that all this was to be done once-a-year, v. 34, whilst v. 32 seems to provide for the succession of Priests to discharge the duty.

I. It was a DAY OF DEEP HUMILIATION. Every act of it conveyed that idea. Access to God was forbidden (v. 2,) even to the High Priest, except then, to show that we are not worthy to approach God. The whole Congregation had to confess this by abstaining even from their usual worship in the tabernacle, v. 17. The usual Priestly Garments, beautifully adorned, were laid aside for plain linen, v. 4 compared with Ex. xxviii. 2-3. The Altar of Incense partook of the Atonement, as a confession that even their Prayers were imperfect and stained with Sin, v. 18-19. The scape-goat ceremonially even defiled the Man who merely touched it, v. 26. And the whole Tabernacle also was treated as needing the atoning blood v. 20, 33. And the annual repeating of all these ceremonies taught that Sin was constantly defiling afresh even the People of God and their Services.

Thus every pious Jew was led to humble himself very low before God, and to acknowledge that even the Ordinances he was wont to rejoice in (perhaps tempted even to pride himself upon) were imperfect.

II. But it was a DAY OF PEACE. The Jew saw Christ dimly and far off in comparison with our light: but he saw (by Faith) ENOUGH FOR HIS SALVATION, and on this Day the full comfort of ATONING BLOOD was afforded him. One animal slain fore-showed the death of a Divine Victim atoning for sin-the other, driven away, shadowed forth guilt REMOVED, as in Jer. 1. 20, Col. ii. 14. The Antitype of a DAY, should be a Day or Time, and in following this rule we can still grasp the blessed Truths conveyed in those Ceremonies.

THE ANTITYPE. THE CRUCIFIXION OF CHRIST.

THAT Day on which the Divine Victim was slain, was indeed the Day when his atoning work was "finished." Our hopes rest on that Day's work, done once and for ever.

The infinite superiority of the Antitype to the Type (Heb. x.) would form a lesson by itself, but our present object is to apply the two points noted above.

I. That Day was a DAY OF DEEP HUMILIATION. If the Lord of Glory humbled Himself to be a Man and to suffer as a Sinner (Phil. ii, 7-8) how should we humble ourselves for guilt that demanded such a Sacrifice. How deep those stains! How awful the penalty!

II. But, blessed be God, it was a DAY OF PEACE, that is in its effects. As if to impress this, that very day brought a sense of pardon to one perishing sinner on his Cross, and ever since, all that have found true peace with God have found it through Christ's atoning blood. See 1 John i. 7, Rom. v. 1, viii. 1., John iii. 18.