for God has not changed. He is not a God who cares for the souls of men only, but for their bodies also, and everything around them. His servants do well to remember this, and in this imitate Him, as happily many are doing more and more. Bibles and tracts are good, and religious exhortation; but we have here left us a Divine warrant not to content ourselves with these things alone, but to have a care for the clothing and the homes of those we would reach with the Gospel. In all the large cities of Christendom it must be confessed that the principle which underlies these laws concern`ing houses and garments, is often terribly neglected. Whether the veritable plague of leprosy be in the walls of many of our tenement houses or not, there can be no doubt that it could not be much worse if it were; and Christian philanthropy and legislation could scarcely do better in many cases than vigorously to enforce the Levitical law, tear down, re-plaster, or, in many cases, destroy from the foundation, tenement houses, which could, with little exaggeration, be justly described as leprous throughout.

But all which is in this law cannot be thus explained. Even the Israelite must have looked beyond this for the meaning of the ordinance of the two birds, the cedar, scarlet, and hyssop, and the "atonement " for the house. He would have easily perceived that not only leprosy in the body, but this leprosy in the garment and the house, was a sign that both the man himself, and his whole environment as well, was subject to death and decay; that, as already he would have learned from the Book of Genesis, even nature was under a curse because of man's sin; and that, as in the Divine plan, sacrificial cleansing was required for the deliverance of man, so also it was somehow mysteriously required for the

cleansing of his earthly abode and surroundings, in default of which purgation they must be destroyed.

And from this to the antitypical truth prefigured by these laws it is but a step; and a step which we take with full New Testament light to guide us. For if the leprosy in the body visibly typified the working of sin and death in the soul of man, then, as clearly, the leprosy in the house must in this law be intended to symbolise the working of sin in the material earthly creation, which is man's abode. The type thus brings before us the truth which is set forth by the Apostle Paul in Rom. viii. 20-22, where we are taught in express words that, not man alone, but the whole creation also, because of sin, has come under a "bondage of corruption." "The creation was subjected to vanity, not of its own will, but by reason of him who subjected it. . . . For we know that the whole creation groaneth and travaileth in pain together until now." This is one truth which is shadowed forth in this type.

But the type also shows us how, as Scripture elsewhere clearly teaches, if after such partial purgation as was effected by means of the deluge the bondage of corruption still persist, then the abode of man must itself be destroyed; "the earth and the works that are therein shall be burned up " (2 Peter iii. 10). Nothing less than fire will suffice to put an end to the working in material nature of this mysterious curse. And yet beyond the fire is redemption. For the atonement shall avail not only for the leprous man, but for the purifying of the leprous abode. The sprinkling of sacrificial blood and water by means of the cedar, and hyssop, and scarlet, and the living bird, which effected the deliverance of the leper, are used also in the same way and for the same end, for the leprous house. And so "according

to his promise, we look for new heavens and a new earth, wherein dwelleth righteousness" (2 Peter iii. 13); and it shall be brought in through the virtue of atonement made by a Saviour slain, and applied by a Saviour alive from the dead; so that, as the free bird flies away in token of the full completion of deliverance from the curse, so "the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God" (Rom. viii. 21).

But there was also a leprosy of the garment. If the leprosy in the body typified the effect of sin in the soul, and the leprosy in the house, the effect of sin in the earthly creation, which is man's home; the leprosy of the garment can scarcely typify anything else than the presence and effects of sin in those various relations in life which constitute our present environment. Whenever, in any of these, we suspect the working of sin, first of all we are to lay the case before the heavenly Priest. And then, if He with the "eyes like a flame of fire" (Rev. i. 14; ii. 18) declare anything unclean, then that in which the stain is found must be without hesitation cut out and thrown away. And if still, after this, we find the evil reappearing, then the whole garment must go, fair and good though the most of it may still appear. In other words, those relations and engagements in which, despite all possible care and precaution, we find manifest sin persistently reappearing, as if there were in them, however inexplicably, an ineradicable tendency to evil,-these we must resolutely put away, "hating even the garment spotted by the flesh."

The leprous garment must be burnt. For its restoration or purification the law made no provision. For here, in the antitype, we are dealing with earthly relationships, which have only to do with the present

life and order. "The fashion of this world passeth away" (I Cor. vii. 31). There shall be "new heavens and a new earth," but in that new creation the old environment shall be found no longer. The old garments, even such as were best, shall be no longer used. The redeemed shall walk with the King and Redeemer, clothed in the white robes which He shall give. No more leprosy then in person, house, or garment! For we shall be set before the presence of the Father's glory, without blemish, in exceeding joy, "not having spot, or wrinkle, or any such thing." Wherefore "to the only God our Saviour, through Jesus Christ our Lord, be glory, majesty, dominion and power, before all time, and now, and for evermore. Amen.

CHAPTER XIX.

OF HOLINESS IN EATING.

LEV. xvii. 1-16.

WITH this chapter begins another subdivision of

sacrificial worship and matters of merely ceremonial The law of holy living contained in the following chapters (xvii.-xx.), on the other hand, has to do for the most part with matters rather ethical than ceremonial, and consists chiefly of precepts designed to regulate morally the ordinary engagements and relationships of every-day life. The fundamental thought of the four chapters is that which is expressed, e.g., in xviii. 3 Israel, redeemed by Jehovah, is called to be a holy people; and this holiness is to be manifested in a total separation from the ways of the heathen. This principle is enforced by various specific commands and prohibitions, which naturally have particular regard to the special conditions under which Israel was placed, as a holy nation consecrated to Jehovah, the one, true God, but living in the midst of nations of idolaters.

The whole of chapter xvii., with the exception of vv. 8, 9, has to do with the application of this law of holy living to the use even of lawful food. At first thought, the injunctions of the chapter might seem to belong rather to ceremonial than to moral law; but