and which a God of boundless peace was Intending and was thus preparing to supply. The ein offering was prophetic, symbolical. The blood of bulls could not take away the ein of the world; only the slain Lamb of God would avail for that (Heb. x. 4; John i. 29). But "the blood of Jesus Chrut hie Son cleanseth us from all sin;" "If any man sin, . . . he is the propitiation for onr sins . . . for the sins of the whole world" (1 John i. 7; ii. 1, 2). " He bath made him to be sin (a sin offering) for us, who knew no sin; that we might be made," etc. (2 Cor. v. 21). We learn from the foregoing: 1. The one great and deep want of the world. We have bodies that need to be clothed, fed, etc., but this is nothing to the fact that we are souls that have sinned, needing to be forgiven and accepted of God. 2, The inestimable advantages we now enjoy. If the Jew had great advantages over the Gentile, we are far more privileged than he. There has been offered for us "one sacrifice for sins for ever " (Heb. x. 12), available for all souls, under the heaviest condemnation, for all time. 3. Our proportionate guilt if we are negligent (Heb. x. 29).-C. Vers. 3, 13, 22, 27.-Gradations in guile. In Israel, as we have seen, sin was divided into the pardonable and the unpardonable-into "sins through ignorance " and sins of presumption. But this was not the only distinction. Of those which might be forgiven there were some more serious than others, demanding variety in expiation. Special regulations were given as to the sin of the" priest that is anointed" (ver. 3), the "whole congregation of Israel" (ver. 13), the rnler (ver. 22), etc. These clistinc- tions teach us- I. THAT SPECIAL PRIVll.EGE CARRIES WITH IT PECULIAR RESPONSIBILITY. The high priest, if he sinned, was to bring a bullock without blemish (ver. 3), and every detail of the sin offering was to be carefully observed in his case (vers. 4, 5, etc.). His trans- gression was accounted one of greater guilt, needing a more considerable sacrifice, His nearer access to God, his larger share of sacred privilege, made his e.rcouutability and his gnilt the greater. The children of privilege are the heirs of respon,ibility; the more we have from God, the closer we_ are admitted to his presence, the clearer vision we have of his truth and will,-the more he expects from us, and the more heinous will be our guilt in his sight if we depart from his ways. II, THAT THE PBOFE881ON OF PIETY OARBIEB WITH IT INCREASE OF OBLIGATION. The high priest's enlarged accountability was partly due to the f11c& that, as high priest, he professed to stand in very close relation to God; he was, _in public estimation, the first minister of Jehovah; he was regarded as the holiest man in the whole congregation. Special obligation, therefore, resteil on him, and any slight irregularity on his part was most serious. Profession of godliness is a good and desirable thing. 1. It is the right thing: it places us in the position in which we ought to stand; it is being true to our- selves. 2. It is the will of Christ as revealed in hie Word (Matt. x .. 32). 3. It adds to our influence on behalf of righteousness and wisdom. 4. It is an additional security age.inst the power of temptation. But it enhances responsibility ; it increases obligation. For if, professing to love and honour Christ, we do that which he bas expressly for- bidden, we bring his sacred cause into contempt, and "make the enemy to blaspheme." Rise to the full height of duty, influence, privilege, but remember that on that height are some special dangers, and that a fall therefrom is to be dreaded with holy fear, to be shunned with devoutest vigilance. Ill. THAT INFLUENCE CONFERS ADDED RESPONSIBILITY ON THOSE WHO WIELD IT. Special provision is made for the sin of the ruler, "When a ruler hath sinned," etc. (vers. 22, 23, etc.). A ruler enjoys a position of prominence and power; his infiuenco is felt afar. What he does will decide, to some considerable extent, what others will<lo. He has the peculiar joy of power; let him remember that power and responsibility a.re inseparably united. Let all those who hold positions of influence, all whose judgment and behaviour are importantly afreoting the convictions and character of their fellows, realize that if they sin, and thus encourage others in error and transgression, they are specially guilty in the sight of God. IV, THAT OO!DroNITIEII OF MEN, AB B"DOH, MAY FALL INTO BEBIOUS CONDEMNATION. "The whole congregation of Israel" might " Bin through ignorance;" it might be led, unwittingly, into practices that were forbidden. In that case, though men have great confidence when they err in large companies, it would be guilty before God; aud though LEVITICUS, 11 66 THE BOOK OF LEVITICUS. [oH. IV.1--85,
it might be inadvertently betrayed into folly, it would be condemned of him, and must bring; its oblation to his altar (see ijomily on "Collective," otc., itifra). V. THAT NO MEASURE OF OBSCURITY wn.L CLOAK SIN FROM THE SIGHT OF GoD. "If any one of the common people sin through ignorance," etc. (ver 27, etc.), he must bring his kid (,er. 28) or his lamb ("l"er. 32), and the atoning blood must be shed. We shall not c_scape in ~be throng. In the hundreds of millions of fellow-travellers along the path of life, God smgles each of us out, and marks our course, and searches our soul. He esteems e,cry human child, however disregarded of men, to be worthy of his watchful glance; is displeased with each sinful deed or word, but is ready to forgive when the penitent seeks mercy in the appointed way (vers. 31, 35).-C.