His sovereign rights, and cannot but visit any infringement of them with punishment. If He seems now to pass by such sins unnoticed, it is owing to the character of the present dispensation-being one of grace; but the sins themselves are no less in His sight.

The sweet spices were also made into a perfume by divine direction, and will mean, as in the former case, the graces, the moral fragrance of Christ to God. It appears from c. xxv. 6 compared with xxxv. 8, that these spices formed the sweet incense which was burnt upon the golden altar, as also indeed from the direction that it should be put "before the testimony in the tabernacle of the congregation, where I will meet with thee." (v. 36.) This being the case, there is the additional thought that the graces of Christ were brought out through the action of the holy fire; that His exposure to the judgment of God's holiness (fire) upon the cross, as there made sin, did but bring out all that was most precious and fragrant to God. He was indeed never more precious in His eyes, His perfections were never more fully displayed, than when He proved His obedience to the uttermost in the very place of sin. Hence He could say, "Therefore doth My Father love me, because I lay down My life, that I might take it again." It was for God's glory that He passed through the fire of judgment, and in doing so all the "sweet spices" of His moral graces and the perfection of His entire devotedness were brought out, and ascended up as a sweet savour to God. On this account-because of the preciousness of its typical significance-it was to be beaten very small (for the more it was beaten the more was its fragrance emitted), and put before the testimony of the tabernacle of the congregation, where Jehovah met with Moses. Moses as the mediator would thus be before God in all the accept

ability of this holy perfume; and hence God could meet him in grace, and communicate to him His mind and will for His people.

There is also in connection with this a warning with a penalty. None was to be made like it. This perfume was "most holy," "holy for the Lord." Whosoever therefore should make any like it, to smell thereto, should be cut off from his people. (v. 38.) Counterfeits of the graces of Christ, and finding satisfaction in these, are both an abomination before God. Just as we have seen that the Lord guards against any imitation of the action or the power of the Holy Spirit, so here He also warns against any imitation of the fragrance and preciousness of Christ. Man can neither do the one or the other-whatever his pretences. But such is the subtlety of our hearts that we often deceive ourselves, as well as others, into the acceptance of the sweetnesses of nature, its grace and amiability, as the work of the Holy Ghost, as resemblances to Christ. There can be no likeness to Christ except as the result of the work of the Holy Spirit; and the Holy Spirit, as we have seen, is the gift of God. It would be, therefore, hypocrisy of the worst stamp to present knowingly to others any natural qualities, any human graces, the effect of training or cultivation, as the product of the Holy Ghost. Nothing can please God, and nothing should please us. which has not been wrought out by His Spirit for the glory of Christ.

CHAPTER XXXIII.

QUALIFICATIONS FOR SERVICE.

EXODUS xxxi.

ALL the details of the Tabernacle have now been given. One thing only remains-the provision for the execution of the various commands which Moses had received. Both alike proceed from the Lord; for all must be of grace.

"And the Lord spake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. And I, behold, I have given with him Aholiab the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise-hearted I have put wisdom, that they may make all that I have commanded thee: the tabernacle of the congregation, and the ark of the testimony, and the mercy-seat that is thereupon, and all the furniture of the tabernacle, and the table and his furniture, and the pure candlestick with all his furniture, and the altar of incense, and the altar of burnt-offering with all his furniture, and the laver and his foot, and

the cloths of service, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office, and the anointing oil, and sweet incense for the holy place: according to all that I have commanded thee shall they do." (vv. 1-11.)

We learn then from this scripture two things. First, that God alone can designate His servants for their work; and secondly, that He alone can qualify them for the service to which they are called. Both these points deserve special attention. It will be remarked that both Bezaleel and Aholiab are divinely named. They were distinguished by name, and called. This principle runs through all dispensations. The apostle adduces it when speaking of the priesthood of Christ. He says, "So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art My Son, to-day have I begotten Thee. As He saith also in another place, Thou art a priest for ever after the order of Melchisedec." (Heb. v. 5, 6.) In like manner he speaks of himself as "an apostle by the will of God." (1 Cor. i. 1; 2 Cor. i. 1, &c.) This is a point of great moment; for it were worse than presumption to intrude into the things of God uncalled and unsent. It is true that God does not call His servants by name in this dispensation—at least since the days of the apostle Paul;

but

every servant should look to be divinely certified as to his work, to be undoubtingly assured that he is doing, whatever he may be engaged in, the divine will. Such a conviction is the source both of confidence and courage. The Lord thus speaks to Joshua, “Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest." (Joshua i. 9.) The essence of all service, indeed, lies in obedience; for if I

am not doing God's will it is not service. The Lord Himself characterizes the whole of His life of service as obedience: "I came down from heaven," He says, "not to do Mine own will, but the will of Him that sent Me." (John vi. 38.) It should therefore be our first concern to ascertain whether we have been sent by the Lord, whether we have been called to our work and service, like Bezaleel and Aholiab; and if we are found sitting at the feet of the Lord, His mind in this respect will soon be revealed.

But the second thing is, that called by name they were filled with the Spirit of God, and made dependent on the Lord for wisdom and understanding to execute the work entrusted to their care. Man's wisdom is of no avail in the service of God. "The foolishness of God is wiser than men; and the weakness of God is stronger than men." The apostle Paul says, If any man thinks himself to be wise in this world, let him become a fool that he may be wise. It is on this account that intellectual men

men who lean to their own understanding-exhibit oftentimes nothing but folly when dealing with divine things. But it is the servants of God who have the most need to remember this truth. How often are they tempted to bring their own reason, or understanding, to bear upon the Scriptures, or upon the difficulties in the church of God-to their own confusion. If, however, it were remembered that there can be no understanding or wisdom apart from God-none whatever, excepting as received of Him, they would be kept in constant dependence-the only condition of its reception. It would produce waiting on God rather than activity-activity surely when the word for action has been given-but waiting in order to obtain the needful wisdom for the service required. Another thing may be added. The proof of divine wis