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the glory of the Lord, but did not go, and could not, beyond the revelation which 'He had given of Himself in the government of Israel. The institution of the priesthood was the natural consequence of such a state of things; but the priests themselves fulfilled their service outside the veil which hid from them the God they adored. The way into the Holy place, says the apostle, was not yet made manifest while the first tabernacle was yet standing. Here, then, we see the character of Jewish worship as God established it. But all is changed now. Christian worship is founded upon principles which are in direct contrastd with all that about which we have just spoken. There was a shadow as to persons and circumstances in connection with which worship is now occupied, but the principles of its exercise, at that time, were in perfect opposition to those upon which Christian worship is based.

The honour and adoration rendered to God by virtue of that which He is, and of that which He is for us, depend necessarily upon the revelation which He makes of Himself. God changes not; but no one draws near to Him in the light to which no man can approach. It is when He reveals Himself that our relationships with Him begin—be they partial or be they perfect. Now God, under the law, manifested Himself as requiring of man that which man ought to be, and, having placed him, by Divine power, in a position in which he ought to have brought forth fruit to the glory of Him who had made Israel to be His own vine, He blessed man if he was faithful to his duty, and He judged him if he was not

Under such circumstances, God could not fully reveal Himself. Man was capable of bearing neither the brightness of His majesty nor the light of His holiness. His sovereign love, as Saviour, agreed not with the peremptory demand for services under pain of a cursea just demand, nevertheless, which served to manifest the need in which man was placed of that love and of that grace which brings salvation. God might act, bless, and

It will be found, consequently, on examination, that the Epistle to the Hebrews, throughout, bears the character of a contrast rather than a comparison.

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punish; but, if He revealed Himself fully, it must needs be in order to be found in relationship with what perfectly responds to that which He Himself is. Otherwise it would be to endure iniquity (and that would not be Himself) or to drive it absolutely from before His face; in which case love would not have its place- and God is love. The immediate revelation of Himself such as He is to man is impossible.

God putting Himself in relationship with man as a sinner yet responsible, acted, and concealed Himself.

Now Christianity is based upon an altogether new interposition of God; an interposition arranged in His counsels before the world was, but which waited for its accomplishment, not only the act of sin in man, but that sin should come to its full height, and should have taken the form (which was nothing else than its essential character) of enmity against God, and against God in the most perfect manifestation which was possible of His goodness and of His authority, and of His authority to be exercised in grace over man. Christ appeared, and man crucified Him!

What relationship then was possible between man and God? All is judgment, or all is grace. The former, (which will surely be exercised against all iniquity, and specially against those who have despised grace,) is not, (I thank God), our present subject." It forms only the dark and solemn background of the picture, and throws into relief the perfection, necessity, and brilliancy of grace.

It is with the latter (blessing God therefore), that we have to be occupied. Now, if man crowned his iniquity in rejecting, in the person of Jesus, not only the authority, but also the goodness of God, the same act which perfected the manifestation of the sin which was in the heart of man, and gave its full development to the positive evil which flowed thence—accomplished at the same time all that which the justice of God required with regard to that sin, and manifested His perfect love. Man is there fully made manifest: God also has there acted in all the full plenitude of His holy justice against sin. In Christ He was perfectly glorified in that respect. The

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affections and the majesty of God have no longer aught to claim from him who comes to God by Jesus Christ. His love is free to bless. The holiness of God is an infinite delight to those who can draw near to Him; for there is no longer any question about guilt between the worshipper and God. Christ has abolished it by the sacrifice of Himself. Entirely cleansed according to the efficacy of the work of Christ Himself, we draw nigh to that place where there is no guilt, to enjoy all that God can heap upon us of blessing; there, where His love has free course, without the hindrance which sin puts in its way, whether we consider His affections or His justice. Passing over it all we come to enjoy Himself. We are in relationship with God, without guilt in His sight, for the enjoyment of that which He is, having been led to the knowledge of Him by means of that which He has been for us in that glorious work by which He has reconciled us unto Himself, and has introduced us into His presence in the light-Christ, having accomplished the work which glorifies God as to sin, has appeared in His presence for us. And further, a necessary consequence, or rather striking expression of these truths, the veil (which was the sign that no one could draw nigh to God), has been rent from the top to the bottom. We have full liberty of entrance into the most holy place; God Himself is perfectly and fully manifested. The stroke which rent the veil and made manifest the God of holiness who cannot endure iniquity; who must needs smite the very Son of His love when He took upon Himself our sin-that same stroke removed the guilt which would have barred our approach to Him thus unveiled, because it could not have appeared in His sight. The light of that presence shines upon us cleansed from all guilt; and that which manifests all the holiness of His justice, which throws out into prominency all its vastness--has rendered us able to abide in the presence of that holiness without spot, and in joy.

All that God is has been manifested in that which He has been for us; and we can enjoy Him as our portion, according to His infinite love in Christ. Such is the basis of worship. That which the angels desire to look

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into is the daily aliment of all our precious relationships with God; and no one recognises as he should the glory of the work of Christ, or of the love of his God, to which he is debtor for everything, who takes not up this place for himself. No one can render worship worthy of God upon any other footing. Indeed, no one has recognised himself to be a sinner aright who pretends to offer worship to God otherwise than in this liberty; for who would dare to present himself before God, if all guilt had not been removed? Who would dare to place himself in His presence without a veil; he cannot do it otherwise, for the veil is rent. God will not, cannot any longer, now that He has manifested Himself; now that the true light shines--endure any sin, in any manner, in His presence.

Who is free from sin out of Christ ? On whom, of those who are in Christ, does it rest? No: in Him it is ours no longer in the presence of God, since He has cleansed us from it; cleansed us by a work which could not possibly be done a second time, the efficacy of which is at once eternal and perfect. And this alone gives freedom to the spiritual affections. For us God is perfect love, and introduces us into the light as He is in the light. But who can fully enjoy that love if there be a bad conscience? Attracted he may be—but find enjoyment he cannot. His affections cannot have free play if his conscience reproaches him with offences against Him who loves Him-if it produces fear in his soul. The heart must be free, if the affections are to be in exercise. But the work of Christ cleanses the conscience, and sets the heart free by the thought of the perfect love of God which is known by the perfect love which He has had for us, of which Christ is the proof and fulness. The light of His holiness is the joy of our souls. It is in that light that we see all that we love. This relationship, which exceeds all our thoughts, is presented to us in the most striking manner in the title Go God of our Lord Jesus Christ.” When God calls himself the God of any one, he alludes to a tie of intimacy formed between that person and Him who bears his name superadded to His own a relationship which has for its basis that which God is for the one, whose God

he is, and which implies the purpose to bless and honour according to the relationship, to which God cannot be unfaithful, and which is the subject of enjoyment, in God, by faith, of him whose name is added to the name of God; at least, that which he has the right to appropriate as pertaining to himself on the part of God. Thus, the God of Abraham, of Isaac, and of Jacob, besides being specially their God as the objects of distinctive blessing, is that which God was for these patriarchs, according to the revelation which He had made to them of Himself—that upon which their faith could count in their relationships with Him;—that which they were called to realise. He placed Himself in relationship according to that which His name expressed. Their spiritual privileges had this name for their character and measure. Thus God, in relation to us, is that which is expressed in the title, “ God of our Lord Jesus Christ.” It is thus that He reveals Himself to us in order that we may be in relationship with him according to the import of this title.

When this is understood, we can comprehend what a glorious position we have in drawing near to God by virtue of this title, “ God of our Lord Jesus Christ, the Father of Glory." For, here, Christ is as a man, as being at the head of a new family, ascended to his God and our God. This God, to whom we draw near, is, for us, all that He is for Christ entered into His presence, as having perfectly glorified Him upon earth; His beloved Son, in whom He is always well pleased. This truth stands out in full prominency in chapters i. and ii. of the Epistle to the Ephesians. The Apostle in chapter i. prays that the

eyes of our understanding being enlightened, we may know what is the hope of the calling of God, and what are the riches of the glory of His inheritance in the saints (ver. 18). Then he unites us with Christ in that which he shows to be the true import of that gloryand what is the exceeding greatness of His power toward us who believe, according to the mighty power which He wrought in Christ, when He raised Him

from among the dead, and set Him at His own right hand in the heavenly places, far above all principality and power, etc. And

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