and the structure in all its parts affords an inexhaustible fund of pleasing and useful instruction. Let us take, for example, the ceremonies observed at the cleansing of the leper; and we shall find that they set forth in a very striking light the most essential doctrines of the Gospel. They teach us more particularly, I. The ends for which the blood and Spirit of Christ are to be applied to our souls It is scarcely needful to observe, that the blood of the sacrifices typically represented the blood of Christ; or that the oil which was used on various occasions with the sacrifices, represented the Spirit of Christ, with which every true Christian is, and must be, anointed". The end for which they were put upon the leper is said to be, to "make an atonement for him"." But, in order to understand this aright, we must consider the state of the leprous person: he was banished from the house of God, and from all communion with his dearest friends: but, when he was healed, and the ceremonies appointed for his purification were performed, then he was restored completely to fellowship with God, and with his Church. The word atonement therefore is here used in a lax sense: strictly speaking, it was the blood of the sacrifice alone that made atonement: but the whole ceremony is said to make an atonement, because it was that which availed for the complete restoration of the leper to the enjoyment of all his privileges. Moreover, he is said "to be cleansed" by these ceremonies, when, in fact, he was healed of his leprosy before any of these ceremonies could be used: so this was not an actual, but a declarative cleansing of his leprosy. Nevertheless it was intended to typify that which is actually effected by the blood and Spirit of a 2 Cor. i. 21. 1 John ii. 20, 27. We might suppose from the concluding words of the text, that the priest was to make some other atonement for him: but in ver. 29. the matter is put beyond a doubt; for there it is expressly said, that these ceremonies were performed " to make an atonement for him." Christ: these really cleanse our souls, and restore us perfectly to the service and enjoyment of God. The two together have a combined effect, to bring us to God: but they have separate and very distinct offices, which we ought carefully to notice: 1. The blood of Christ must be applied to purge away our guilt [There is no possibility of cleansing our souls from guilt by any thing that we can do. As the blood of bulls and of goats cannot take away sin, so neither if we could shed rivers of tears, would they suffice to expiate one single offence; much less could they wash out the stain which we have contracted by a whole life of sin. It was because of the insufficiency of all other means, that God sent his only dear Son to die for us. The blood of Him who was " Jehovah's fellow," was an ample satisfaction for the sins of the whole world. No other atonement was necessary: nothing can add to the perfection of it. By means of it, God is reconciled to sinners; and nothing is wanting, but that the sinner himself should dip the hyssop in that precious blood, and sprinkle it upon his own conscience. This is the use which we are to make of the blood of Christ: and if we apply it thus to our souls in faith, it will " purge us thoroughly from our iniquity, and cleanse us from our sin."] 2. The Spirit of Christ must be applied to renovate our nature [As the leprosy defiled the whole man, so does sin pollute our whole souls. Our nature is altogether corrupt: and we must be renewed in every part, before we can enter into the kingdom of God. In our present state, we should not be capable of enjoying the divine presence, even if we were admitted to it. But how can this new nature be obtained? We can no more create ourselves anew, than we could create ourselves at first. We can no more give ourselves a spiritual nature, than vegetables can endue themselves with animation, or animals with reason. The spiritual life is, if we may so speak, a higher scale of existence: for though our faculties remain the same, they acquire a totally new direction as soon as ever the spiritual life is infused into our souls. Hence the true Christian is unequivocally called " a new creature":" and hence arises our need of a divine Agent to bring us to this state. For this purpose therefore the Holy Spirit, the third Person in the ever blessed Trinity, is given to us: he is offered to us, to sanctify us throughout. To this end we must seek c Heb. ix. 12-14. d John iii. 3, 5. e 2 Cor. v. 17. f Tit. iii. 5. his influence, and submit to his operations. Thus shall the effectual working of his power transform our souls into the divine image, and make us " meet for the inheritance of the saints in light."] But these points will receive additional light, while we consider, II. The manner in which the blood and Spirit of Christ are to be applied, in order to their being effectual for the ends proposed From the rites used in cleansing the leper, we learn, that the application both of the blood and Spirit of Christ must be, 1. Particular [Doubtless our whole man needs purification both from the guilt and pollution of sin. But the application of the blood and oil to the ear, the thumb, and the toe of the leper, seems to intimate, that every member of the body, and every faculty of the soul, whereby we either receive or execute the will of God, needs a special purification from guilt and corruption. Great is the guilt we have contracted in hearing, since we have not been obedient to the voice of God. Great is the guilt we have contracted in the whole of our walk and conduct, since we have walked in our own way rather than in God's, and done our own will rather than his. Now it is proper that we should call these things to mind, and humble ourselves before God on account of them, imploring mercy for every particular offence, and seeking a renovation of every particular faculty and member; that so our powers may all become "instruments of righteousness unto God." Not that we are to be so occupied with the consideration of our particular offences as to forget that we need a thorough renovation: no; after having put the blood and oil on the parts which seem most to need their influence, we should " pour the remainder of the oil upon our head," that it may flow over our whole body, and that we may "be sanctified wholly in body, soul, and spirit'."] 2. United [Neither the blood nor the oil were on any account to be omitted in the purification of the leper: nor can either of them be omitted in the restoration of our souls to God. In vain shall we profess to be justified by the blood of Christ, if we be not also sanctified by his Spirit: and in vain shall we profess to have experienced a renovation of our souls by the influences of the 8 Eph. iv. 23, 24. ver. 18. k h Col. i. 12. i Rom. vi. 13. Spirit, if we do not trust entirely in the blood of Christ for pardon and acceptance. In the consecrating of Aaron and his sons to the priesthood, almost the same services were performed as at the purification of the leper: the blood was to be put on their ears, thumbs, and toes, and then, together with the oil, to be sprinkled on their bodies and their garments m. The same idea was suggested by the sprinkling of blood mixed with water in the preparatory part of the leper's purification": and it was also intimated by the effusion of blood and water from our Saviour's side, when he was pierced by the spearo. St. John, who alone records that remarkable fact, lays great stress upon it in his first epistle, reminding us that "he came by water and blood, not by water only, but by water and blood P." Doubtless these things were designed to teach us, that God has united the pardoning virtue of Christ's blood, with the sanctifying operations of his Spirit; and that "what he has joined together, no man should presume to put asunder.”] 3. Orderly [It is by no means an indifferent matter what order we observe in applying the blood and Spirit of Christ to our souls, or, in other words, whether we seek justification or sanctification in the first place. It is true, that, in speaking of them, our words need not always be placed with accuracy and precision; for even St. Paul himself, when speaking to the Corinthians, says, "Ye are washed, ye are sanctified, ye are justified in the name of the Lord Jesus, and by the Spirit of our God." But it is highly necessary that we should have clear and determinate ideas on the subject. The order relative to the leper was, that the oil should be put (on the ear, thumb, and toe) "upon the blood of the trespass-offering:" and to prevent our imagining this to mean only that it should be applied in addition to the blood, it is added afterwards, that the oil must "be put upon the place of the blood of the trespass-offerings." Surely this was not so minutely ordered for nought: it plainly shews us that the blood of Christ must be first applied for our justification; and that then the Spirit will be given for our sanctification. And this is the more carefully to be observed, because it is the very reverse of what men, of themselves, are disposed to do. We are apt to seek sanctification first; and then to make our proficiency in it the ground (in part at least) of our justification: but we must come to God as sinners to be "justified freely by his grace through the redemption that is in Christ Jesus;" and, being united thus by faith to Christ as the living m Exod. xxix. 20, 21. p 1 John v. 6. S ver. 28. n ver. 5-7. q 1 Cor. vi. 11. • John xix. 34, 35. I ver. 17. vine, we shall derive virtue from him for the bringing forth the fruits of righteousness and true holiness".] 4. Believing [At the purification of the leper the priest was to "sprinkle the oil seven times before the Lord." This denoted that, while in the performance of these ceremonies they sought the glory of the Lord, they expected from him an abundant supply of those blessings which were typically represented by them. Thus in applying the blood and Spirit of Christ to our souls, we must feel a persuasion that we are using the instituted means of our salvation; and that, in the use of them, we shall receive from God the blessings we stand in need of. Such a confidence is not to be called presumption. Presumption is the expectation of benefits in a way wherein God has not warranted us to expect them: but the most assured expectation of them, when accompanied with a diligent discharge of our duty, and a humble dependence on his promises, is in the highest degree pleasing to God, and profitable to man. The " stronger we are in faith, the more do we give glory to God," and ensure the accomplishment of his promises to our souls".] ADDRESS 1. To those who are conscious of their leprous state. [The lepers were not left to judge of their own state: they were examined by the priest, and necessitated to abide by his decision. Think ye then, that, when our great High-Priest shall inspect your souls, he will not find out the marks of leprosy that are upon you? Be assured that, however they may be covered from the eye of man, they are all " naked and open (as the sacrifices were when flayed and cut down the back-bone) before the eyes of Him with whom we have to do." O search out your iniquities, and "rend your hearts, and cover your lips, and, with the convicted leper, cry, Unclean, unclean!" If you be not conscious of your disorder, you will never feel your need of purification from it; and consequently you will neglect the means prescribed for your recovery, and perish in your sins. May God avert from you so heavy a calamity, and incline you to accept with gratitude his proffered mercy!] 2. To those who desire deliverance from it [The lepers, though in a most afflicted state, had reason to be resigned to their lot, because their disorder came from u John xv. 5. Rom. vii. 4. y John xi. 40. 2 Chron. xx. 20. x Rom. iv. 20. * Γυμνὰ καὶ τετραχηλισμένα. Heb. iv. 13. a Lev. xiii. 45. with Isai. vi. 5. b For the true state of a leper, see Numb. xii. 12. |