V. THI!: BEHEDY FOB OPPRESSION. This is set forth in a very striking manner in the passage before us: "My princes shall no more oppress my people." The fact that both superior and foferior, both governors and subjects, are the Lord's, is adduced as the ~trongest argument against oppression. If both alike are the Lord's, the unreasonable- ness is apparent of one class treating the other with harshness and injustice. In fact, religion is here, ae elsewhere, the true guide of human conduct, the true corrective of human ills. Let men first coneider their obligations to the Giver of all, their responsi- bility to the Ruler of all, and such coneiderations will preserve them from wronging those who are, with them, subjects of the ea.me Sovereign and children of the samB Father. All alike are his, and there is a community of interest amongst all who acknowledge a common allegiance and a common indebtedness. In such a ca.se, oppression is not only unrighteous, it is unreasonable and monstrous.--T. Ver. 15.-Reconciliation. The relations between Israel and Jehovah were symbolical of those existing between the race of man and the same righteous Ruler and Judge. The sacrifices and priesthoods, the services and festivals, of the Mosaic economy have all a spiritual significance, and a.re typical of spiritual and Christian realities. Turning from the local and temporary circumstances, and regarding only the abiding, permanent, and universal truths suggested by the term "reconciliation," we remark- !. THEBE 18 BEASON A.ND NEED FOB BECONCILIATION. This is to be found in the estrangement of the human race from God, in that rebellion which is both serious in itself and universal in extent, in the displeasure of him who is justly offended with the repudiation of his claims and the rejection of his authority. II. RECONCILIATION IS NEEDED FOB HAN WITH GoD. God's favour is essential to man's welfare. God stands in no need of aught upon man's part. The requirements and necessity are on the human side; but the advances and the provision must be upon the Divine side. The question is-Is God willing to be reconciled with sinful, rebellious, guilty man? There is no equality between the parties to the transaction. It is God's part to bestow, and man's to receive. - ill. RECONCILIATION 18 EFFECTED BY A DIVINELY APPOINTED MEDIATOR. It is observable that, in the arrangement prescribed in the prophetic book, the prince and the priest both took part in the work of reconciliation. The oblation of the people was handed to the prince, and he gave it to the priests, who duly presented it-. 'l'he kingly and ae.cerdote.l offices had accordingly each e. pa.rt in the work of reconciliation. 'l'his typifies the union of the two offices in the Person of the great Reconciler, the Son of God. In him were combined the functions of the high priest with the functions of the king. The more the character o.nd the offices of Christ o.re studied, the more is it apparent tho.t he combined in himself all the qualifications needed for the fulfilment of the a.toning work, for making reconciliation for the sins of the people. IV, THE MEANS BY WHIOH BECONCILIATION IB EFFECTED ARE SACRIFICIAL. The sacrifices required under the old covenant were minutely prescribed; but their impor- tance lay, not only in the moral truths which they symbolized, but in the great Sacri- fice which was to be offered up for a.II me.nkilld, and not for Israel alone, and by which not a ceremonial but e. true and spiritual reconciliation was to be brought a.bout. Christ offered himself for us. V. THE BEBULT IB WORTHY OF THE MEANS EMPLOYED. Whether we consider the vast numbers of those whose acceptance and well-being is secured, the completeness of the harmony effected, or the everlasting duration of the peace secured, we cannot but admit that the sacrifice offered on Calvary and pleaded in heaven wo.s not provided in vain. The nation of the saved is brought into harmonious relations with the Lord of e.11. Rebellion is e.t an end, and an affectionate loyalty reigns for ever in place of dis• cord and disobedience.-T.
Vere. 18-25.-Saored festival,, The prophet here refers to some of those great "feasts of the Jews" which formed so interesting e. feature of the social and religious life of the chosen people. These references are suggestive of the spiritual privileges and religious exercises of the vaster Israel of God, which be has redeemed to himself by the death of his Son BDd consecrated to himself by the grace of his Spirit. Among the lessons which these festivals may thus convey may be mentioned- 422 THE BOOK OF THE PROPHET EZEKIEL. [011. nv.1-J5,