chapter xiv. of our book. We shall now briefly enter upon the

question of leprosy in a garment, as presented in chapter xiii. 47-59.

II. The garment or skin suggests to the mind the idea of a man's circumstances or habits. This is a deeply practical point. We are to watch against the working of evil in our ways just as carefully as against evil in ourselves. The same patient investigation is observable with respect to a garment as in the case of a person. There is no haste, neither is there any indifference.--"The priest shall look upon the plague, and shut up it that hath the plague seven days." There must be no indifference, no indolence, no carelessness. Evil may creep into our habits and circumstances in numberless ways, and hence the moment we perceive aught of a suspicious nature, it must be submitted to a calm, patient process of priestly investigation. It must be "shut up seven days," in order that it may have full time to develop itself perfectly.

"And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin, the plague is a fretting leprosy; it is unclean. He shall therefore burn that garment." The wrong habit must be given up the moment I discover it. If I find myself in a thoroughly wrong position, I must abandon it. The burning of the garment expresses the act of judgment upon evil, whether in a man's habits or circumstances. There must be no trifling with evil. In certain cases the garment was to be "washed," which expresses the action of the Word of God upon a man's habits. "Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up _seven days more_." There is to be patient waiting, in order to ascertain the effect of the Word. "And the priest shall look on the plague, after that it is washed; and, behold, if the plague have not changed, ... thou shalt burn it in the fire." When there is any thing radically and irremediably bad in one's position or habits, the whole thing is to be given up. "And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment." The Word may produce such an effect as that the wrong features in a man's character, or the wrong points in his position, shall be given up, and the evil be got rid of; but if the evil continue after all, the whole thing must be condemned and set aside.

There is a rich mine of practical instruction in all this. We must look well to the position which we occupy, the circumstances in which we stand, the habits we adopt, the character we wear. There is special need of watchfulness. Every suspicious symptom and trait must be sedulously guarded, lest it should prove, in the sequel, to be "a fretting" or "spreading leprosy," whereby we ourselves and many others may be defiled. We may be placed in a position attached to which there are certain wrong things which can be given up without entirely abandoning the position; and on the other hand, we may find ourselves in a situation in which it is impossible to "abide with God." Where the eye is single, the path will be plain. Where the one desire of the heart is to enjoy the divine presence, we shall easily discover those things which tend to deprive us of that unspeakable blessing.

May our hearts be tender and sensitive; may we cultivate a deeper, closer walk with God; and may we carefully guard against every form of defilement, whether in person, in habit, or in association.

We shall now proceed to consider the beauteous and significant ordinances connected with the cleansing of the leper, in which we shall find some of the most precious truths of the gospel presented to us.

"And the Lord spake unto Moses, saying, 'This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest: and the priest shall go forth out of the camp." (Chap. xiv. 1-3.) We have already seen the place which the leper occupied. He was outside the camp, in the place of moral distance from God--from His sanctuary and His assembly. Moreover, he dwelt in dreary solitude, in a condition of uncleanness. He was beyond the reach of human aid, and as for himself, he could only communicate defilement to every one and every thing he touched. It was therefore obviously impossible that he could do aught to cleanse himself. If, indeed, he could only defile by his very touch, how could he possibly cleanse himself? how could he contribute towards, or co-operate in, his cleansing? Impossible. As an unclean leper, he could not do so much as a single thing for himself; _all_ had to be done _for_ him. He could not make his way to God, but God could make His way to him. He was shut up to God. There was no help for him either in himself or in his fellow-man. It is clear that one leper could not cleanse another; and it is equally clear that if a leper touched a clean person, he rendered him unclean. His _only_ resource was in God. He was to be a debtor to grace for every thing.

Hence, we read, "The priest shall go forth out of the camp." It is not said, The leper shall go. This was wholly out of the question. It was of no use talking to the leper about going or doing. He was consigned to dreary solitude; whither could he go? He was involved in helpless defilement; what could he do? He might long for fellowship and long to be clean, but his longings were those of a lonely helpless leper. He might make efforts after cleansing, but his efforts could but prove him unclean, and tend to spread defilement. Before ever he could be pronounced "clean," a work had to be wrought for him--a work which he could neither do nor help to do--a work which had to be wholly accomplished by another. The leper was called to "stand still" and behold the priest doing a work in virtue of which the leprosy could be perfectly cleansed. The priest accomplished _all_: the leper did _nothing_.

"Then shall the priest command to take for him that is to be cleansed, two birds, alive and clean, and cedar-wood, and scarlet, and hyssop. And the priest shall command that one of the birds be killed in an earthen vessel over running water." In the priest going forth from the camp--forth from God's dwelling-place--we behold the blessed Lord Jesus coming down from the bosom of the Father, His eternal dwelling-place, into this polluted world of ours, where He beheld us sunk in the polluting leprosy of sin. He, like the good Samaritan, "came where we were." He did not come half-way merely; He did not come nine-tenths of the way; He came all the way. This was indispensable. He could not consistently with the holy claims of the throne of God have bidden our leprosy to depart had He remained in the bosom. He could call worlds into existence by the word of His mouth, but when leprous sinners had to be cleansed, something more was needed. "God so loved the world, that He gave His only begotten Son." When worlds were to be framed, God had but to speak; when sinners had to be saved, He had to give His Son. "In this was manifested the love of God towards us, because that God sent His only begotten Son into the world, that we might live through Him. Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins." (1 John iv. 9, 10.)

But there was far more to be accomplished than the mission and incarnation of the Son. It would have availed the leper but little indeed had the priest merely gone forth from the camp and looked upon his low and forlorn condition. Blood-shedding was essentially necessary ere leprosy could be removed. The death of a spotless victim was needed. "Without shedding of blood is no remission." (Heb. ix. 22.) And be it observed that the shedding of blood was the real basis of the leper's cleansing. It was not a mere circumstance, which, in conjunction with others, contributed to the leper's cleansing. By no means. The giving up of the life was the grand and all-important fact. When this was accomplished, the way was open, every barrier was removed, God could deal in perfect grace with the leper. This point should be distinctly laid hold of if my reader would fully enter into the glorious doctrine of the blood.

"And the priest shall command that one of the birds be killed in an earthen vessel over running water." Here we have the acknowledged type of the death of Christ, "who through the eternal Spirit offered Himself without spot to God." "He was crucified in weakness." (Heb. ix.; 2 Cor. xiii.) The greatest, the mightiest, the most glorious, the most momentous work that ever was accomplished, throughout the wide universe of God, was wrought "in weakness." Oh, my reader, how terrible a thing must sin be in the judgment of God when His own beloved Son had to come down from heaven and hang upon yonder cursed tree, a spectacle to men, to angels, and to devils, in order that you and I might be forgiven! And what a type of sin have we in leprosy! Who would have thought that that little "bright spot" appearing on the person of some member of the congregation was a matter of such grave consequence? But, ah! that little "bright spot" was nothing less than the energy of evil in the place of manifestation. It was the index of the dreadful working of sin in the nature; and ere that person could be fitted for a place in the assembly, or for the enjoyment of communion with a holy God, the Son of God had to leave those bright heavens and descend into the lowest parts of the earth, in order to make a full atonement for that which exhibited itself merely in the form of a little "bright spot." Let us remember this. Sin is a dreadful thing in the estimation of God. He cannot tolerate so much as a single sinful thought. Before one such thought could be forgiven, Christ had to die upon the cross. The most trifling sin (if any sin can be called trifling,) demanded nothing less than God's eternal and coequal Son. But, eternal praise be to God, what sin demanded, redeeming love freely gave; and now God is infinitely more glorified in the forgiveness of sins than He could have been had Adam maintained his original innocency. God is more glorified in the salvation, the pardon, the justification, the preservation, and final glorification of guilty man than He could have been in maintaining an innocent man in the enjoyment of creation-blessings. Such is the precious mystery of redemption. May our hearts enter, by the power of the Holy Ghost, into the living and profound depths of this wondrous mystery.

"As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water. And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field." The blood being shed, the priest can enter directly and fully upon his work. Up to this, we read, "The priest shall command;" but now he acts immediately himself. The death of Christ is the basis of His priestly ministration. Having entered with His own blood into the holy place, He acts as our great High-Priest, applying to our souls all the precious results of His atoning work, and maintaining us in the full and divine integrity of the position into which His sacrifice has introduced us. "For every high-priest is ordained to offer gifts and sacrifices: wherefore it is of necessity that this Man have somewhat also to offer. For if He were on earth, He should not be a priest." (Heb. viii. 3, 4.)

We could hardly have a more perfect type of the resurrection of Christ than that presented in "the living bird let loose into the open field." It was not let go until after the death of its companion; for the two birds typify one Christ in two stages of His blessed work, namely, death and resurrection. Ten thousand birds let loose would not have availed for the leper. It was that living bird, mounting upward into the open heavens, bearing upon his wing the significant token of accomplished atonement--it was that which told out the great fact that the work was done, the ground cleared, the foundation laid. Thus is it in reference to our blessed Lord Jesus Christ. His resurrection declares the glorious triumph of redemption. "He rose again the third day according to the Scriptures." " He was raised again for our justification." It is this that sets the burdened heart free and liberates the struggling conscience. The Scriptures assure me that Jesus was nailed to the cross under the weight of my sins; but the same Scriptures assure me that He rose from the grave without one of those sins upon Him. Nor is this all. The same Scriptures assure me that all who put their trust in Jesus are as free from all charge of guilt as He is; that there is no more wrath or condemnation for them than for Him; that they are in Him, one with Him, accepted in Him, co-quickened, co-raised, co-seated, with Him. Such is the peace-giving testimony of the Scriptures of truth--such the record of God who cannot lie. (See Rom. vi. 6-11; viii. 1-4; 2 Cor. v. 21; Eph. ii. 5, 6; Col. ii. 10-15; 1 John iv. 17.)

But we have another most important truth set before us in verse 6 of our chapter. We not only see our full deliverance from guilt and condemnation, as beautifully exhibited in the living bird let loose, but we see also our entire deliverance from all the attractions of earth and all the influences of nature. "The scarlet" would be the apt expression of the former, while "the cedar-wood and hyssop" would set forth the latter. The cross is the end of all this world's glory. God presents it as such, and the believer recognizes it as such. "God forbid that I should glory, save in the cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world." (Gal. vi. 14.)

Then, as to the "cedar-wood and hyssop," they present to us, as it were, the two extremes of nature's wide range. Solomon "spake of trees, from the cedar-tree that is in Lebanon even unto the hyssop that springeth out of the wall." (1 Kings iv. 33.) From the lofty cedar which crowns the sides of Lebanon, down to the lowly hyssop--the wide extremes and all that lies between--nature in all its departments is brought under the power of the cross; so that the believer sees in the death of Christ the end of all his guilt, the end of all earth's glory, and the end of the whole system of nature--the entire old creation. And with what is he to be occupied? With Him who is the Antitype of that living bird, with blood-stained feathers, ascending into the open heavens. Precious, glorious, soul-satisfying object! A risen, ascended, triumphant, glorified Christ, who has passed into the heavens, bearing in His sacred Person the marks of an accomplished atonement. It is with Him we have to do: we are shut up to Him. He is God's exclusive object; He is the centre of heaven's joy, the theme of angels' song. We want none of earth's glory, none of nature's attractions. We can behold them all, together with our sin and guilt, forever set aside by the death of Christ. We can well afford to dispense with earth and nature, inasmuch as we have gotten, instead thereof, the "unsearchable riches of Christ."

"And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the bird loose into the open field." The more deeply we ponder over the contents of chapter xiii, the more clearly we shall see how utterly impossible it was for the leper to do aught towards his own cleansing. All he could do was to "put a covering upon his upper lip;" and all he could say was, "Unclean, unclean." It belonged to God, and to Him alone, to devise and accomplish a work whereby the leprosy could be perfectly cleansed; and further, it belonged to God, and to Him alone, to pronounce the leper "clean." Hence it is written, "The priest shall sprinkle," and "he shall pronounce him clean." It is not said, The leper shall sprinkle and pronounce or imagine himself clean. This would never do. God was the Judge--God was the Healer--God was the Cleanser. He alone knew what leprosy was, how it could be put away, and when to pronounce the leper clean. The leper might have gone on all his days covered with leprosy, and yet be wholly ignorant of what was wrong with him. It was the Word of God--the Scriptures of truth--the divine Record that declared the full truth as to leprosy; and nothing short of the self-same authority could pronounce the leper clean, and that, moreover, only on the solid and indisputable ground of death and resurrection. There is the most precious connection between the three things in verse 7: the blood is sprinkled, the leper pronounced clean, and the living bird let loose. There is not so much as a single syllable about what the leper was to do, to say, to think, or to feel. It was enough that he was a leper--a fully revealed, a thoroughly judged leper, covered from head to foot. This sufficed for him; all the rest pertained to God.

It is of all importance for the anxious inquirer after peace to enter into the truth unfolded in this branch of our subject. So many are tried by the question of _feeling_, _realizing_, and _appropriating_, instead of seeing, as in the leper's case, that the sprinkling of the blood was as independent and as divine as the shedding of it. It is not said, The leper shall apply, appropriate, or realize, and then he shall be clean. By no means. The plan of deliverance was divine; the provision of the sacrifice was divine; the shedding of the blood was divine; the sprinkling of the blood was divine; the record as to the result was divine: in short, it was all divine.

It is not that we should undervalue realization, or, to speak more correctly, communion, through the Holy Ghost, with all the precious results of Christ's work for us. Far from it: we shall see presently the place assigned thereto in the divine economy. But then we are no more saved by realization than the leper was cleansed by it. Theνυκτα και ημεραν gospel, by which we are saved, is that "Christ died for our sins according to the Scriptures; and that He was buried, and that He rose again the third day according to the Scriptures." There is nothing about realization here. No doubt it is happy to realize. It is a very happy thing for one who was just on the point of being drowned to realize himself in a life-boat; but clearly he is saved by the boat and not by his realization. So it is with the sinner that believes on the Lord Jesus Christ. He is saved by death and resurrection. Is it because he realizes it? No; but because God says it. It is "_according to the Scriptures_." Christ died and rose again, and on that ground God pronounces him clean.

"No condemnation, O my soul! _'Tis God that speaks the word._"

This gives immense peace to the soul. I have to do with God's plain record, which nothing can ever shake. That record has reference to God's own work. It is He Himself who has wrought all that was needful in order to my being pronounced clean in His sight. My pardon no more depends upon my realization than upon any "works of righteousness that I have done;" and it no more depends upon my works of righteousness than it does upon my crimes. In a word, it depends exclusively upon the death and resurrection of Christ. How do I know it? God tells me. It is "according to the Scriptures."

There are perhaps few things which disclose the deep-seated legality of our hearts more strikingly than this oft-raised question of realization. We _will_ have in something of self, and thus so sadly mar our peace and liberty in Christ. It is mainly because of this that I dwell at such length upon the beautiful ordinance of the cleansing of the leper, and especially on the truth unfolded in