Now, we need hardly say that all these are of cardinal importance; and it would be utterly impossible for any one to hear too much about them. Would they were more spoken about, written about, and preached about! Thousands of the Lord's beloved people spend all their days in darkness, doubt, and legal bondage, through ignorance of those great foundation-truths.

But while all this is perfectly true, there are, on the other hand, many--alas! too many--who have a merely intellectual familiarity with the principles of grace, but (if we are to judge from their habits and manners, their style and deportment--the only way we have of judging) who know but little of the sanctifying power of those great principles--their power in the heart and in the life.

Now, to speak according to the teaching of the paschal feast, it would not have been according to the mind of G.o.d for any one to attempt to keep that feast without the unleavened bread, even the bread of affliction. Such a thing would not have been tolerated in Israel of old. It was an absolutely essential ingredient. And so, we may rest a.s.sured, it is an integral part of that feast which we, as Christians, are exhorted to keep, to cultivate personal holiness and that condition of soul which is so aptly expressed by the "bitter herbs" of Exodus xii. or the Deuteronomic ingredient--"the bread of affliction,"

which latter would seem to be the permanent figure for the land.

In a word, then, we believe there is a deep and urgent need amongst us of those spiritual feelings and affections, those profound exercises of soul, which the Holy Ghost would produce by unfolding to our hearts the sufferings of Christ--what it cost Him to put our sins away--what He endured for us when pa.s.sing under the billows and waves of G.o.d's righteous wrath against our sins. We are sadly lacking--if one may be permitted to speak for others--in that deep contrition of heart which flows from spiritual occupation with the sufferings and death of our precious Saviour. It is one thing to have the blood of Christ sprinkled on the conscience, and another thing to have the death of Christ brought home, in a spiritual way, to the heart, and the cross of Christ applied, in a practical way, to our whole course and character.

How is it that we can so lightly commit sin, in thought, word, and deed? how is it that there is so much levity, so much unsubduedness, so much self-indulgence, so much carnal ease, so much that is merely frothy and superficial? Is it not because that ingredient typified by "the bread of affliction" is lacking in our feast? We cannot doubt it.

We fear there is a very deplorable lack of depth and seriousness in our Christianity. There is too much flippant discussion of the profound mysteries of the Christian faith, too much head-knowledge without the inward power.

All this demands the serious attention of the reader. We cannot shake off the impression that not a little of this melancholy condition of things is but too justly traceable to a certain style of preaching the gospel, adopted, no doubt, with the very best intentions, but none the less pernicious in its moral effects. It is all right to preach a simple gospel. It cannot, by any possibility, be put more simply than G.o.d the Holy Ghost has given it to us in Scripture.

All this is fully admitted; but, at the same time, we are persuaded there is a very serious defect in the preaching of which we speak.

There is a want of spiritual depth, a lack of holy seriousness. In the effort to counteract legality, there is that which tends to levity.

Now, while legality is a great evil, levity is much greater. We must guard against both. We believe grace is the remedy for the former, truth for the latter; but spiritual wisdom is needed to enable us rightly to adjust and apply these two. If we find a soul deeply exercised under the powerful action of truth, thoroughly plowed up by the mighty ministry of the Holy Ghost, we should pour in the deep consolation of the pure and precious grace of G.o.d, as set forth in the divinely efficacious sacrifice of Christ. This is the divine remedy for a broken heart, a contrite spirit, a convicted conscience.

When the deep furrow has been made by the spiritual plowshare, we have only to cast in the incorruptible seed of the gospel of G.o.d, in the a.s.surance that it will take root, and bring forth fruit in due season.

But, on the other hand, if we find a person going on in a light, airy, unbroken condition, using very high-flown language about grace, talking loudly against legality, and seeking, in a merely human way, to set forth an easy way of being saved, we consider this to be a case calling for a very solemn application of _truth_ to the heart and conscience.

Now, we greatly fear there is a vast amount of this last named element abroad in the professing church. To speak according to the language of our type, there is a tendency to separate the pa.s.sover from the feast of unleavened bread--to rest in the fact of being delivered from judgment and forget the _roasted_ lamb, the bread of _holiness_, and the bread of _affliction_. In reality, they never can be separated, inasmuch as G.o.d has bound them together; and hence we do not believe that any soul can be really in the enjoyment of the precious truth that "Christ our pa.s.sover is sacrificed for us," who is not seeking to "keep the feast." When the Holy Spirit unfolds to our hearts something of the deep blessedness, preciousness, and efficacy of the death of our Lord Jesus Christ, He leads us to meditate upon the soul-subduing mystery of His sufferings--to ponder in our hearts all that He pa.s.sed through for us, all that it cost Him to save us from the eternal consequences of that which we, alas! so often lightly commit.

Now, this is very deep and holy work, and leads the soul into those exercises which correspond with "the bread of affliction" in the feast of unleavened bread. There is a wide difference between the feelings produced by dwelling upon our sins and those which flow from dwelling upon the sufferings of Christ to put those sins away.

True, we can never forget our sins, never forget the hole of the pit from whence we were digged; but it is one thing to dwell upon the pit, and another and a deeper thing altogether to dwell upon the grace that digged us out of it, and what it cost our precious Saviour to do it.

It is this latter we so much need to keep continually in the remembrance of the thoughts of our hearts. We are so terribly volatile, so ready to forget.

We need to look very earnestly to G.o.d to enable us to enter more deeply and practically into the sufferings of Christ, and into the application of the cross to all that in us which is contrary to Him.

This will impart depth of tone, tenderness of spirit, an intense breathing after holiness of heart and life, practical separation from the world, in its every phase, a holy subduedness, jealous watchfulness over ourselves, our thoughts, our words, our ways, our whole deportment in daily life. In a word, it would lead to a totally different type of Christianity from what we see around us, and what, alas! we exhibit in our own personal history. May the Spirit of G.o.d graciously unfold to our hearts, by His own direct and powerful ministry, more and more of what is meant by "the _roasted_ lamb," the "_unleavened_ bread," and "the bread of _affliction_."[15]

[15] For further remarks on the pa.s.sover and the feast of unleavened bread, the reader is referred to Exodus xii. and Numbers ix. Specially in the latter--the connection between the pa.s.sover and the Lord's supper. This is a point of deepest interest and immense practical importance. The pa.s.sover looked forward to the death of Christ; the Lord's supper looks back to it. What the former was to a faithful Israelite, the latter is to the Church. If this were more fully seen, it would greatly tend to meet the prevailing laxity, indifference, and error as to the table and supper of the Lord.

To any one who lives habitually in the holy atmosphere of Scripture, it must seem strange indeed to mark the confusion of thought and the diversity of practice in reference to a subject so very important, and one so simply and clearly presented in the Word of G.o.d.

It can hardly be called in question, by any one who bows to Scripture, that the apostles and the early Church a.s.sembled on the first day of the week to break bread. There is not a shadow of warrant in the New Testament for confining that most precious ordinance to once a month, once a quarter, or once in six months. This can only be viewed as a human interference with a divine inst.i.tution. We are aware that much is sought to be made of the words, "As oft as ye do it;" but we do not see how any argument based on this clause can stand for a moment in the face of apostolic precedent in Acts xx. 7. The first day of the week is unquestionably the day for the Church to celebrate the Lord's supper.

Does the Christian reader admit this? If so, does he act upon it? It is a serious thing to neglect a special ordinance of Christ, and one appointed by Him the same night in which He was betrayed, under circ.u.mstances so deeply affecting. Surely, all who love the Lord Jesus Christ in sincerity would desire to remember Him in this special way, according to His own word--"This do in remembrance of Me." Can we understand any true lover of Christ living in the habitual neglect of this precious memorial? If an Israelite of old neglected the pa.s.sover, he would have been "cut off." But this was law, and we are under grace. True; but is that a reason for neglecting our Lord's commandment?

We would commend this subject to the reader's careful attention. There is much more involved in it than most of us are aware. We believe the entire history of the Lord's supper for the last eighteen centuries is full of interest and instruction. We may see in the way in which the Lord's table has been treated a striking moral index of the Church's real condition. In proportion as the Church departed from Christ and His Word did she neglect and pervert the precious inst.i.tution of the Lord's supper; and on the other hand, just as the Spirit of G.o.d wrought, at any time, with special power in the Church, the Lord's supper has found its true place in the hearts of His people.

But we cannot pursue this subject further in a foot-note; we have ventured to suggest it to the reader, and we trust he may be led to follow it up for himself. We believe he will find it a most profitable and suggestive study.

We shall now briefly consider the feast of Pentecost, which stands next in order to the pa.s.sover. "Seven weeks shalt thou number unto thee; begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn. And thou shalt keep the feast of weeks unto the Lord thy G.o.d with a tribute of a free-will offering of thine hand, which thou shalt give unto the Lord thy G.o.d, according as the Lord thy G.o.d hath blessed thee; and thou shalt rejoice before the Lord thy G.o.d, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, _in the place which the Lord thy G.o.d hath chosen to place His name there_.

And thou shalt remember that thou wast a bondman in Egypt; and thou shalt observe and do these statutes." (Ver. 9-12.)

Here we have the well-known and beautiful type of the day of Pentecost. The pa.s.sover sets forth the death of Christ; the sheaf of first-fruits is the striking figure of a risen Christ; and in the feast of weeks, we have prefigured before us the descent of the Holy Ghost, fifty days after the resurrection.

We speak, of course, of what these feasts convey to us, according to the mind of G.o.d, irrespective altogether of the question of Israel's apprehension of their meaning. It is our privilege to look at all these typical inst.i.tutions in the light of the New Testament; and when we so view them, we are filled with wonder and delight at the divine perfectness, beauty, and order of all those marvelous types.

And not only so, but--what is of immense value to us--we see how the scriptures of the New Testament dovetail, as it were, into those of the Old; we see the lovely unity of the divine Volume, and how manifestly it is one Spirit that breathes through the whole, from beginning to end. In this way we are inwardly strengthened in our apprehension of the precious truth of the divine inspiration of the holy Scriptures, and our hearts are fortified against all the blasphemous attacks of infidel writers. Our souls are conducted to the top of the mountain where the moral glories of the Volume shine upon us in all their heavenly l.u.s.tre, and from whence we can look down and see the clouds and chilling mists of infidel thought rolling beneath us. These clouds and mists cannot affect us, inasmuch as they are far away below the level on which, through infinite grace, we stand.

Infidel writers know absolutely nothing of the moral glories of Scripture; but one thing is awfully certain, namely, that one moment in eternity will completely revolutionize the thoughts of all the infidels and atheists that have ever raved or written against the Bible and its Author.

Now, in looking at the deeply interesting feast of weeks, or Pentecost, we are at once struck with the difference between it and the feast of unleavened bread. In the first place, we read of "a free-will offering." Here we have a figure of the Church, formed by the Holy Ghost and presented to G.o.d as "a kind of first-fruits of His creatures."

We have dwelt upon this feature of the type in the "Notes on Leviticus," chapter xxiii, and shall not therefore enter upon it here, but confine ourselves to what is purely Deuteronomic. The people were to present a tribute of a free-will offering of their hand, according as the Lord their G.o.d had blessed them. There was nothing like this at the pa.s.sover, because that sets forth Christ offering Himself for us, as a sacrifice, and not our offering any thing. We remember our deliverance from sin and Satan, and what that deliverance cost; we meditate upon the deep and varied sufferings of our precious Saviour as prefigured by the roasted lamb; we remember that it was our sins that were laid upon Him. He was bruised for our iniquities--judged in our stead, and this leads to deep and hearty contrition, or, what we may call true Christian repentance. For we must never forget that repentance is not a mere transient emotion of a sinner when his eyes are first opened, but an abiding moral condition of the Christian, in view of the cross and pa.s.sion of our Lord Jesus Christ. If this were better understood and more fully entered into, it would impart a depth and solidity to the Christian life and character in which the great majority of us are lamentably deficient.

But in the feast of Pentecost, we have before us the power of the Holy Ghost, and the varied effects of His blessed presence in us and with us. He enables us to present our bodies and all that we have as a free-will offering unto our G.o.d, according as He hath blessed us.

This, we need hardly say, can only be done by the power of the Holy Ghost; and hence the striking type of it is presented, not in the pa.s.sover, which prefigures the death of Christ; not in the feast of unleavened bread, which sets forth the moral effect of that death upon us, in repentance, self-judgment, and practical holiness; but in Pentecost, which is the acknowledged type of the precious gift of the Holy Ghost.

Now, it is the Spirit who enables us to enter into the claims of G.o.d upon us--claims which are to be measured only by the extent of the divine blessing. He gives us to see and understand that all we are and all we have belong to G.o.d. He gives us to delight in consecrating ourselves--spirit, soul, and body--to G.o.d. It is truly "a free-will offering." It is not of constraint, but willingly. There is not an atom of bondage, for "where the Spirit of the Lord is, there is liberty."

In short, we have here the lovely spirit and moral character of the entire Christian life and service. A soul under law cannot understand the force and beauty of this. Souls under the law never received the Spirit. The two things are wholly incompatible. Thus the apostle says to the poor misguided a.s.semblies of Galatia, "This only would I learn of you, Received ye the Spirit by works of law, or by the hearing of faith?... He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth He it by works of law, or by the hearing of faith?" The precious gift of the Spirit is consequent upon the death, resurrection, ascension, and glorification of our adorable Lord and Saviour Jesus Christ, and consequently can have nothing whatever to do with "works of law" in any shape or form. The presence of the Holy Ghost on earth, His dwelling with and in all true believers, is a grand characteristic truth of Christianity. It was not, and could not be, known in Old-Testament times. It was not even known by the disciples in our Lord's lifetime. He Himself said to them, on the eve of His departure, "Nevertheless, I tell you the truth; it is expedient [or profitable--s?f??e?] for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send Him unto you." (John xvi. 7.)

This proves, in the most conclusive manner, that even the very men who enjoyed the high and precious privilege of personal companionship with the Lord Himself were to be put in an advanced position by His going away and the coming of the Comforter. Again, we read, "If ye love Me, keep My commandments; and I will pray the Father, and He shall give you another Comforter, that He may abide with you forever; even the Spirit of truth; whom the world cannot receive, because it seeth Him not, neither knoweth Him; but ye know Him, for He dwelleth with you and shall be in you."

We cannot, however, attempt to go elaborately into this immense subject here; our s.p.a.ce does not admit of it, much as we should delight in it. We must confine ourselves to one or two points suggested by the feast of weeks, as presented in our chapter.

We have referred to the very interesting fact that the Spirit of G.o.d is the living spring and power of the life of personal devotedness and consecration beautifully prefigured by "the tribute of a free-will offering." The sacrifice of Christ is the ground, the presence of the Holy Ghost is the power, of the Christian's dedication of himself--spirit, soul, and body--to G.o.d. "I beseech you therefore, brethren, by the mercies of G.o.d, that ye present your bodies a living sacrifice, holy, acceptable unto G.o.d, which is your reasonable service." (Rom. xii. 1.)

But there is another point of deepest interest presented in verse 11 of our chapter,--"And thou shalt _rejoice_ before the Lord thy G.o.d."

We have no such word in the paschal feast, or in the feast of unleavened bread. It would not be in moral keeping with either of these solemnities. True it is, the pa.s.sover lies at the very foundation of all the joy we can or ever shall realize here or hereafter; but we must ever think of the death of Christ, His sufferings, His sorrows--all that He pa.s.sed through when the waves and billows of G.o.d's righteous wrath pa.s.sed over His soul. It is upon these profound mysteries that our hearts are, or ought to be, mainly fixed when we surround the Lord's table and keep that feast by which we show the Lord's death until He come.

Now, it is plain to the spiritual and thoughtful reader that the feelings proper to such a holy and solemn inst.i.tution are not of a jubilant character. We certainly can and do rejoice that the sorrows and sufferings of our blessed Lord are over, and over forever--that those terrible hours are pa.s.sed, never to return; but what we recall in the feast is not simply their being over, but their being gone through, and that for us. "Ye do show the Lord's death;" and we know that whatever may accrue to us from that precious death, yet when we are called to meditate upon it, our joy is chastened by those profound exercises of soul which the Holy Spirit produces by unfolding to us the sorrows, the sufferings, the cross, and pa.s.sion of our blessed Saviour. Our Lord's words are, "This do in remembrance of _Me_;" but what we especially _remember_ in the supper is, Christ suffering and dying for us; what we _show_, is His death; and with these solemn realities before our souls, in the power of the Holy Ghost, there will, there must be, holy subduedness and seriousness.

We speak, of course, of what becomes the immediate occasion of the celebration of the supper--the suited feelings and affections of such a moment. But these must be produced by the powerful ministry of the Holy Ghost. It can be of no possible use to seek, by any pious efforts of our own, to work ourselves up to a suitable state of mind. This would be ascending by steps to the altar, a thing most offensive to G.o.d. It is only by the Holy Spirit's ministry that we can worthily celebrate the holy supper of the Lord. He alone can enable us to put away all levity, all formality, all mere routine, all wandering thoughts, and to discern the body and blood of the Lord in those memorials which, by His own appointment, are laid on His table.

But in the feast of Pentecost, rejoicing was a prominent feature. We hear nothing of "bitter herbs" or "bread of affliction" on this occasion, because it is the type of the coming of the other Comforter--the descent of the Holy Ghost, proceeding from the Father, and sent down by the risen, ascended, and glorified Head in the heavens, to fill the hearts of His people with praise, thanksgiving, and triumphant joy--yea, to lead them into full and blessed fellowship with their glorified Head, in His triumph over sin, death, h.e.l.l, Satan, and all the powers of darkness. The Spirit's presence is connected with liberty, light, power, and joy. Thus we read, "The disciples were filled with joy and with the Holy Ghost." Doubts, fears, and legal bondage flee away before the precious ministry of the Holy Ghost.

But we must distinguish between His work and His indwelling--His quickening and His sealing. The very first dawn of conviction in the soul is the fruit of the Spirit's work. It is His blessed operation that leads to all true repentance, and this is not joyful work. It is very good, very needful, absolutely essential; but it is not joy--nay, it is deep sorrow. But when, through grace, we are enabled to believe in a risen and glorified Saviour, then the Holy Ghost comes and takes up His abode in us, as the seal of our acceptance and the earnest of our inheritance.

Now, this fills us with joy unspeakable and full of glory; and being thus filled ourselves, we become channels of blessing to others. "He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake He of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet, because that Jesus was not yet glorified." The Spirit is the spring of power and joy in the heart of the believer. He fits, fills, and uses us as His vessels in ministering to poor thirsty, needy souls around us. He links us with the Man in the glory, maintains us in living communion with Him, and enables us to be, in our feeble measure, the expression of what He is. Every movement of the Christian should be redolent with the fragrance of Christ. For one who professes to be a Christian to exhibit unholy tempers, selfish ways, a grasping, covetous, worldly spirit, envy and jealousy, pride and ambition, is to belie his profession, dishonor the holy name of Christ, and bring reproach upon that glorious Christianity which he professes, and of which we have the lovely type in the feast of weeks--a feast pre-eminently characterized by a joy which had its source in the goodness of G.o.d, and which flowed out far and wide, and embraced in its hallowed circle every object of need. "Thou shalt rejoice before the Lord thy G.o.d, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and _the Levite_ that is within thy gates, and _the stranger_, and _the fatherless_, and _the widow_, that are among you."

How lovely! how perfectly beautiful! Oh that its ant.i.type were more faithfully exhibited amongst us! Where are those streams of refreshing which ought to flow from the Church of G.o.d? where those unblotted epistles of Christ known and read of all men? where can we see a practical exhibition of Christ in the ways of His people--something to which we could point and say, There is true Christianity? Oh, may the Spirit of G.o.d stir up our hearts to a more intense desire after conformity to the image of Christ, in all things! May He clothe with His own mighty power the Word of G.o.d, which we have in our hands and in our homes, that it may speak to our hearts and consciences, and lead us to judge ourselves, our ways, and our a.s.sociations by its heavenly light, so that there may be a thoroughly devoted band of witnesses gathered out to His name, to wait for His appearing. Will the reader join us in asking for this?

We shall now turn for a moment to the lovely inst.i.tution of the feast of tabernacles, which gives such remarkable completeness to the range of truth presented in our chapter.

"Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine; and thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy man-servant, and thy maid-servant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. Seven days shalt thou keep a solemn feast unto the Lord thy G.o.d _in the place which the Lord_ shall choose; because the Lord thy G.o.d shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice. Three times in a year shall all thy males appear before the Lord thy G.o.d _in the place which He shall choose_; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles; and they shall not appear before the Lord empty; every man shall give as he is able, according to the blessing of the Lord thy G.o.d which He hath given thee." (Ver. 13-17.)

Here, then, we have the striking and beautiful type of Israel's future. The feast of tabernacles has not yet had its ant.i.type. The pa.s.sover and Pentecost have had their fulfillment in the precious death of Christ and the descent of the Holy Ghost, but the third great solemnity points forward to the times of the rest.i.tution of all things, which G.o.d has spoken of by the mouth of all His holy prophets which have been since the world began.

And let the reader note particularly the time of the celebration of this feast. It was to be "after thou hast gathered in thy corn and thy wine;" in other words, it was after the harvest and the vintage. Now, there is a very marked distinction between these two things. The one speaks of grace, the other of judgment. At the end of the age, G.o.d will gather His wheat into His garner, and then will come the treading of the wine-press, in awful judgment.

We have in the fourteenth chapter of the book of Revelation a very solemn pa.s.sage bearing upon the subject now before us. "And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of Man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, 'Thrust in thy sickle, and reap; for the time is come for thee to reap; for the harvest of the earth is ripe.' And he that sat on the cloud thrust in his sickle on the earth, and the earth was reaped."

Here we have the harvest; and then "another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire"--the emblem of judgment--"and cried with a loud cry to him that had the sharp sickle, saying, 'Thrust in thy sharp sickle, and gather the cl.u.s.ters of the vine of the earth, for her grapes are fully ripe.' And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great wine-press of the wrath of G.o.d.

And the wine-press was trodden without the city, and blood came out of the wine-press, even unto the horse-bridles, by the s.p.a.ce of a thousand and six hundred furlongs"--equal to the whole length of the land of Palestine!

Now, these apocalyptic figures set before us, in their own characteristic way, scenes which must be enacted previous to the celebration of the feast of tabernacles. Christ will gather His wheat into His heavenly garner, and after that He will come in crushing judgment upon christendom. Thus, every section of the volume of inspiration--Moses, the Psalms, the Prophets, the Gospels (or the acts of Christ), the Acts of the Holy Ghost, the Epistles, and Apocalypse--all go to establish, unanswerably, the fact that the world will not be converted by the gospel, that things are not improving, and will not improve, but grow worse and worse. That glorious time prefigured by the feast of tabernacles _must_ be preceeded by the vintage, the treading of the wine-press of the wrath of almighty G.o.d.