"Gather my saints together unto me; those that have made a covenant with me by sacrifice." Psalm 1:5. [Should be Psalm 50:5 - site Editor.]

This gathering is not at death, nor continuously before and during the Gospel age, but takes place after and in consequence of the Lord's return. This is one of several things to transpire after the Lord's coming, as indicated by the context. From the third to the fifth verse inclusive, is evidently a prophecy of that to which Paul refers in 2 Thess. 2:1: "The coming; of our Lord Jesus Christ, and our gathering together unto him."

This is one of the evidences that what is foretold in the Old Testament that God will do, is fulfilled by the Son of God, and which proves the unity of their work.

That this refers to the second coming is evident because the first was in the past when Paul wrote. That it does not refer to His final coming, or manifestation to the world, is clear, because when He thus comes "all the saints" are to come with Him. Zech. 14:5. Their gathering to Him must precede their coming with Him. Jesus says: "I go to prepare a place for you; [the church as represented by the twelve] and...I will come again and receive you to myself." Jno. 14:2-3.

It is evident that the object of Christ's second coming is to receive or gather His church to Himself. Because of this and because neither [R155 : page 3] Christ nor Paul mentions any interval of time for work between the coming and the gathering, it is most commonly supposed that the gathering is immediately after His coming. So when we speak of the Presence of the Bridegroom, and express our conviction that He has come to deliver His own and gather them into the heavenly Canaan, we are met with the objection, "If He has come to gather us, why are we not gathered, and why do all things continue as before, and we are left to toil on in the enemy's land?" From the standpoint of the objector our claim is a seeming absurdity; and for those who have never seen the evidences there is room for great sympathy. When a position is not understood it is readily perverted, and we need patience when we are misrepresented.

Whoever will read the passage from which our text is chosen, will see that there is a fiery scene, or some kind of judgment, [fire means judgment,] and therefore an interval of time, either long or short, in which that work of judgment is to be done, between the coming and the gathering. The fact that this interval is not mentioned by Christ and Paul, in the passage referred to above, is certainly not proof that such an interval does not exist. The whole truth is seldom, if ever, found in one connection. In Luke 19:15 and onward is an account by the Lord Himself, of a work of examination after He had returned, and before the reward. As the reward is to be with Him and like Him, (these two things being included in each other,) this is evidence that there is an interval of time between the coming to gather the saints and the gathering itself. Of course we believe that the intervening work is in reference to the gathering, that being the object for which He came.

There are facts associated with the deliverance of Israel from their bondage in Egypt, which we offer as having a bearing, typically, on this subject of the Lord's coming and the deliverance of the church. In that picture it appears that the nation of Israel represents the whole church, or household of faith, including not only the saints, – a "little flock," – but also "them that fear His name, small and great," – "a great multitude," – while Aaron represents that portion of the church called "saints," who are to be most directly associated with Christ as a Great High Priest, and in the work of executing judgment. The gathering of the saints unto Christ, is doubtless foreshadowed by Aaron going to meet Moses in the Mount of God. And, it will be observed, this event had reference not only to the execution of judgments on the Egyptians, but also through the plagues to the deliverance of Israel.

In the third chapter of Exodus we have the record of the Lord appearing to Moses at Horeb, or Sinai, – "the Mountain of God." Ver. 1. The Lord appeared in the burning bush. There is no reason to suppose that Moses saw the Lord. He was present yet invisible, but Moses had evidence that the Lord was there, by His word. This is one of the evidences that a spiritual being can be present and yet be invisible. The ground was holy.

After announcing Himself, the Lord said: "I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them." Verses 7-8. Here are stated the fact that He had come and the object for which He came, and yet we know it was a considerable time after He came to deliver them, before they were actually delivered. The relation between the Lord's coming then, and the deliverance of Israel, is as intimate as the relation between the Lord's coming now, and the gathering of the church. "I am come down to deliver them" is as closely connected as "I will come again and receive you to myself." Now we know that there was time between that coming and deliverance; will not our readers admit the possibility, yea, the probability, of there being an interval of time between this coming and deliverance? To enforce this thought, put yourselves in place of the Israelites, toiling on under the terrible Egyptian bondage. If Moses should come to you with the statement, "Be of good cheer, comrades, the Lord has come to deliver you," would there not be as much reason to dispute the claim as there is to dispute the one we make, and for the same reasons: "We are not delivered and all things continue as they were?"

There was, of course, a longer time between the coming and the deliverance of the whole nation, than between the coming and the exaltation of Aaron. All was done on time and order. "Aaron, the saint of the Lord," (Psalm 106:16) escaped the plagues, and assisted Moses in their execution as a means to the salvation of Israel – the Lord's son, even His first-born. Exod. 4:22. And here some are to be accounted worthy to escape the things coming on the earth; (Luke 21:36) as overcomers to sit with Christ [the prophet like unto Moses – i.e. the antitype] in His throne, and have power over the nations to break them, (Rev. 2:26-27 and 3:21,) "To execute vengeance upon the nations, and punishments upon the people. ...To execute upon them the judgments written: this honor have all the saints." Psalm 149.

The double statement, "Vengeance upon the nations" and "punishments upon the people," may have more importance than might be supposed. The record is given of ten plagues upon Egypt, three of which came on both Egypt and Israel, but from the "seven last plagues" all Israel were exempt. To appreciate fully the above statement, one must read six chapters in Exodus, beginning with the seventh. It is when the fourth plague is threatened that the Lord says: "I will sever in that day the land of Goshen, in which my people dwell, that no swarm of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth. And I will put a division between my people and thy people: to-morrow shall this sign be." Chap. 8:22-23.

In describing the scenes associated with the deliverance of the church down here, John the Revelator speaks of "seven last plagues" also, which we may reasonably expect to stand in the order foreshadowed in the type. "Seven last plagues" implies that others preceded them, as in the type.

We think the same order of events is to be found in the antitype as in the type. In Rev. 14:1 we see 144,000 overcomers with Christ on Mount Zion. "These are they which were not defiled with women" [churches, only corrupt churches would defile,] and are "the first fruits unto God and to the Lamb." Verse 4. We believe this company are the saints as represented by Aaron; and as Moses and Aaron went together in their work, so these "follow the Lamb whithersoever He goeth." These went up to meet Christ, their brother, in Zion – the Mountain and City of God. (Heb. 12:22, Emp. Diag.)

If it be asked "If Sinai was the place of meeting of Moses and Aaron and was called the Mount of God, why do the saints meet Christ at Zion instead of Sinai? We answer: All we have to deal with are the revealed facts. Sinai was the Mount of God in the legal and typical dispensation, and from it the Lord shone forth in the thunderings and lightnings of the law. But we have Paul's assurance that "ye are not come [or coming] unto the mount that might be touched, and that burned with fire...but ye are come [or coming] to Mount Zion and unto the city of the living God, the heavenly Jerusalem, &c. Heb. 12:18-22. From this we learn that Zion is the Mount of God in the Gospel age and onward; and we learn, too, that it is a heavenly and not an earthly mountain.

Heavenly and spiritual are used interchangeably in the Bible, as in 1 Cor. 15:44-49. From the fitness of things, it is safe to reason that the inhabitants of a spiritual mountain will themselves be spiritual, and therefore that the saints meet Christ in the spiritual condition – the ideal of Christian perfection. "Be ye also perfect, even as your Father which is in heaven is perfect." This is a heavenly and not an earthly ideal.

This thought is clearly illustrated by the fact already mentioned that Moses stood as God [a spiritual being] and not as a man, in his dealings with both Aaron and Pharaoh. Moses came the first time as a man and was rejected, but when he came as a God he delivered his people. What was true of Moses is true of Christ, for Moses is a type of Christ. It is evident that Aaron was as surely a type of the spiritual saints, as Moses, in the exercise of the great power, was a type of the spiritual Christ. Coming in glory does not necessarily mean shining with a literal light. The judgments and deliverance then, were because Moses and Aaron came with the glory of their power. So also will it be of Christ and the saints.

The 144,000 being the first fruits to the heavenly or spiritual life are, or represent, God's temple in heaven, as the living, mortal part of the church has always been, or represented God's temple on earth. And in the judgment scene that follows, and harvest of the earth, (not of the first fruits) as described in Rev. 14:14-20, the angels, or messengers, are said to come out of the temple which is in heaven.

It seems that after the exaltation of the "little flock," and contemporary with the above-named judgment scene, there goes forth the message, "Fear God, and give glory to Him; for the hour of his judgment is come, &c." Verse 7. This language seems to be addressed to the "great multitude" who, at the time the "little flock" are exalted, are found in adulterous union with the [R156 : page 3] world, and therefore defiled with corrupt churches, as the "little flock" were not. Verse 4. Because of the confusion they are called Babylon. The object of this message and the attending judgments "or punishments upon the people" is to cause the downfall of Babylon, by producing a complete separation between Christians and the world with whom they have been united and under whom they have suffered as slaves. Never did the Israelites serve the Egyptians more slavishly than is the nominal church serving the world. They dare not as yet assert their independence.

But there must come a change. The standard of Christianity must be exalted. The "great multitude" must wash their robes, and make them white. Rev. 7:14. Had their garments not been "defiled" they would not have needed washing. Christ gives all His people clean robes, but the mass have suffered their garments to become spotted with the flesh and by contact with the world. [R156 : page 4]

We suggest that this exaltation or washed state of the church is foreshadowed by the complete separation of Israel from Egypt in the land of Goshen, and that the three first plagues represent the means by which the change is to be brought about. We understand that washed and separate state to be the "Sea of glass" condition. Rev. 15. If it was a victory to be exempt from the "seven last plagues" in Goshen, it can be no less so now. Surely no one will say that it will not be a great victory when the "great multitude" of Christendom shall rise from bondage to the Beast, His Image, &c. It will be a glorious victory for them, for truth and for God. One of meager interest in comparison, was the type. Coming to our own day we can see another shadow of it in the judgment that broke the shackles from four millions of human slaves. But the victory that will bring men to the "sea of glass" is as much greater than those, as spiritual things are greater than natural things.

Remember the ones addressed by this judgment message is a motley crowd, – a world church. Those who obey the call get the victory; and those who do not obey it but continue on the world's side, or continue to worship the beast after the message is given, will suffer the full expression of wrath as represented by the "seven last plagues." This terrible fate is expressed by the third angel.

As the exemption from the seven last plagues in Goshen preceded the final deliverance from Egypt, so it seems that the "sea of glass" condition which is "mingled with fire" precedes the final entering of the temple in heaven of this "great multitude" of victors. Though protected from the plagues, yet "No man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled." Rev. 15:8.

The real "sea of glass like unto crystal" is before the throne (Rev. 4:6) and is not mingled with fire. This of Rev. 15, which is "mingled with fire" is "as it were, a sea of glass." The people protected in Goshen were, "as it were," saved, but not actually saved from Egypt until after the plagues, when the Lord brought them out, that they might serve Him. Ex. 4:23.

That the great multitude who are protected from the plagues on, "as it were, a sea of glass," do finally enter the heavenly temple and take their places as servants "before the throne" which is the locality of the real "sea of glass like unto crystal," seems evident by comparing Rev. 4:6 and 7:9-15. The sea of glass is "before the throne" and the great multitude serve "before the throne" in the temple. If we are now occupying, "as it were, a sea of glass," it seems as if it would prove that the throne had been already established before which the sea of glass is located. We confess our ambition has been and is to have a part with Christ in His throne, and not to occupy the sea of glass before the throne, – i.e., to rule and not merely to serve. The condition on which this high position is to be gained has been ably presented by others, and of the responsibility involved in the sacrifice more may be said in another article. "If we suffer we shall also reign with Him."

"Gather my saints together unto me; those that have made a covenant with me by sacrifice." Psalm 50:5.

Who are the saints? According to the above, none are saints who make no sacrifice. It is clear that the New Testament makes a distinction between saints, and them that fear [reverence] God's name, small and great. Rev. 2:18. And yet, as has been shown, this "great multitude" are to find a place before the throne in the heavenly temple. "And He that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes." Rev. 7:15-17.

These evidently see the Lord, dwelling as they do in His presence, and yet Paul tells us that "Without holiness no man shall see the Lord." Heb. 12:14. Now if this great multitude do see the Lord, it proves that, when they see Him they are holy and therefore saints. How can we explain this seeming paradox? We are brought to this conclusion that all who ever enter the heavenly city either as Kings or as servants – i.e. as the government, or as citizens – must be holy or saints, but that there is order in their development. The King and priest company are the first ripe, and therefore the throne of the heavenly city is established first. Rev. 4:2. This is "the throne of God and of the Lamb;" and also of a company represented by twenty-four elders with crowns of gold. Rev. 4:4, 5:6, 7:17 and 22:3.

At the time of the establishment of the throne, or rather perhaps the exaltation of the "little flock," or those who are ready for it, to the throne, the great multitude are not saints proper, and, like unripe grain, are left to ripen; and there is a difference also in the means or process of ripening. The little flock are out from the world, in voluntary obedience to the injunction. "Present your bodies a living sacrifice" and "Be not conformed to this world;" (Rom. 12:1-2.) while the multitude are living in close conformity to the world and are only separated from it at last, as was Israel from Egypt, on account of special acts of judgment. "Those that have made a covenant with me by sacrifice" seems definitely to refer to the faithful few – the "Non-conformists."

In presenting some thoughts on this subject of sacrifice, we wish to indorse in part what has already been presented in our paper by other brethren. We have been slow to accept this view, and cannot yet accept all the conclusions which have been drawn by the brethren. And we would here say that we honor as one of the chief Christian virtues the spirit that differs in opinion and yet lives in harmony; keeping "the unity of the Spirit in the bonds of peace." Eph. 4:3. That [R157 : page 4] is the kind of bondage under which we are laboring.

We call attention first to the tenth chapter of Hebrews. The first verse speaks of "those sacrifices which they offered year by year," during the typical service of the earthly tabernacle. Notice, first, it is not one sacrifice, but plural – sacrifices. Second, these were not the daily sacrifices, but the yearly, or the sacrifices of the tenth day of the seventh month – the atonement day. This is confirmed by the third verse. "But in those sacrifices there is a remembrance again made of sins every year." This is still further confirmed by the fourth verse, in which is mentioned the kind of sacrifices – "bulls and goats." By turning to Lev. 16, it will be seen that such were the animals offered by the high priest on the annual day of atonement.

It has been clearly shown that the tenth day of the seventh month, or atonement day under the law, was a type or shadow of the whole gospel age, including the closing work of our Great High Priest, as well as the opening work. This being true, let us mark this point, that the sacrifices of this age were not typified by the daily offerings of the lower order of priests, but only by the annual offerings of the high priest. And as there were daily offerings for the people after as well as before the atonement day, so there will be offerings for the people after as well as before this atonement day – the gospel age. It is also evident that the provision of mercy by the sin-offerings on the atonement day was the basis for all other offerings, both before and after. Let this be specially noted by any who are in doubt as to the application of the benefits of the atonement after the gospel age.

Looking at the sacrifices – bullock and goat – of Lev. 16, in the light of facts given in the New Testament, there are reasons for believing that the bullock represented the body of Christ, which was prepared for sacrifice (Heb. 10:5), and that the goat which was slain represented the bodies of the saints, which they are called upon to sacrifice. Rom. 12:1. This is in harmony with the idea that the gospel age is an age of suffering, beginning with the personal sufferings of Christ, the Head, and not being complete until we, as the members of His body, have filled up what is behind of the afflictions of Christ. Col. 1:24. When the sufferings of Christ are ended, the glory will follow (1 Pet. 1:11), and "if we suffer, we shall also reign with Him. 2 Tim. 2:12.

Christ, our Head, is our example in suffering as in other things, and it is a remarkable fact that it is Christ in us that enables us to make our bodies a sacrifice – to "mortify the deeds of the body." Rom. 8:10-13. These facts seem clearly foreshadowed in the type.

Let it be borne in mind that it required both priest and beast to represent our Lord Jesus Christ in His two natures, and that the beast in the type, and the body of Christ in the antitype, were the offerings. In Lev. 16:6 and 10, we learn that the bullock was for, or represented, Himself; i.e., the high priest. Not that the priest was doomed, and had a substitute in the beast, but illustrating, as best the type could (not being the very image of coming good things Heb. 10:1), the relation of the two natures of Christ, as both Priest and Sacrifice.

The same two verses tell us that the bullock was to "make an atonement for himself, and for his house." We do not think it is safe to make the second "himself" mean any more than the first "himself," in the same verse. They both refer to Aaron himself, and Aaron's house clearly means the whole tribe of Levi, of which Aaron was the representative or head. The tribe of Levi in this picture clearly represents the church of Christ, or household of faith, while the camp of Israel as clearly represents the world of mankind, as distinct from the church.

The two goats are taken from the congregation of the children of Israel (ver. 5), and they were as a sin-offering for the people (not for Aaron's house, as was the bullock), "because of the uncleanness of the children of Israel." Verses 15,16. This was fully accomplished by one dying and the other being a scapegoat. Verses 21,22.

Now, in harmony with the idea that the church follows Christ in sacrifice, we find the goat on whom the Lord's lot fell, followed the bullock in sacrifice in every particular. This has much force in our mind. The theory that has not room for all these facts cannot be a perfect theory, however much may be claimed for it.

What was done with the bullock? First, he was slain; then, the high priest carried its blood, not the body, or sin offering, either dead or alive, but the blood, which was the evidence of its death, into the most holy place, and sprinkled it "upon the mercy seat eastward, and before the mercy seat," or in the form of a cross – a symbol of death. Verse 14. And the fifteenth verse tells us that he did precisely the same thing with the blood of the goat. And so the same disposition was made of their skins, their flesh and their dung – they were carried "without the camp," and burned with fire. This similarity seems in force between Christ and the faithful. "Let us go forth, therefore, unto him without the camp bearing his reproach." Heb. 13:13.

We would consider somewhat

The sixteenth of Leviticus, like much more of the word, is written somewhat obscurely, and were it not for the fulfillment, it would be more difficult to apply. Much as has been written to show that it was after the death and resurrection of Christ that He put on the "holy linen garments," or what was represented by them, we calmly and earnestly express our conviction that neither Christ nor His type – the high priest under the law – had any right to make a sacrifice until dressed with the priest's garments appointed for that work.

It seems clear that Christ's body was not fully prepared for the sacrifice until He was thirty years of age – a perfect man being needed to represent all humanity in Adam. When the body was prepared, He came and was baptized, saying, "Thus it becometh us to fulfill all righteousness." Matt. 3:15. This act was doubtless foreshadowed by the high priest washing himself with water, and so putting on the holy linen garments. Lev. 16:4. Clean linen is the symbol of righteousness. Rev. 19:8.

This simple linen attire of the priest during the day of sacrifice and atonement should not be confounded with the garments for glory and beauty worn by the priest on other occasions, and described in Exodus 28.

We are satisfied that the work of Christ, from His baptism onward, cannot be understood until we recognize His two natures, or double life. We would say, also, we believe that the three apartments in the holy ground – the court, the holy [R157 : page 5] place, and the most holy place – represent the three conditions of Christ, the natural, the spiritual, and the celestial – the immediate presence of the Deity. Until His death, He was bodily in the court, but in spirit He was serving as a priest in the holy place. In this, Christians are like Him. We live a double life – natural and spiritual. Actually or bodily, we are natural, or in the flesh, but are counted in the spirit, because the Spirit, or Divine nature, dwells in us. Rom. 8:9. Without this double, neither He nor we could be both priest and sacrifice, and we know that human nature will not crucify itself, and cannot be subject to the law of God.

Christ was strengthened to live, and in spirit served in the unseen, and, while He was denying Himself, it was a sweet incense ascending to the Father. This, too, was a necessary prerequisite to the death of the offering, and was represented, we believe, by the high priest putting the incense beaten small on the censor full of burning coals before the Lord. Lev. 16:12,13. This was an emblem of a life well pleasing unto God, which was necessary in order to the acceptance of the sacrifice. Outwardly, He was doing good to men, spending His life for them, and, therefore, inwardly, it was sweet incense to the Lord.

The living sacrifice we are to make, which Paul says is our reasonable service, seems to be of the same character. What truly blesses men is pleasing to God. The real sacrifice of Christ might properly be said to include this service. Paul seems to express this thought when of Christ he says: "And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross." Phil. 2:8. His last act was as much, and no more, a part of His obedience, than His first. Isaiah seems to express the same thought, "Because He hath poured out His soul [life] unto death." 53:12. That is, He kept giving until He had given all He had.

When the body was dead, the law had no further claim (the life had been shed), and, in the resurrection, it was changed that it might be adapted to the spiritual life. Before, He was bodily visible, but spiritually in the sanctuary, as Christians are now; but after the resurrection, He was bodily in the sanctuary, or holy place. The Spirit had conquered, and therefore made Him a spiritual body. In this risen state, the world saw Him not, but for special reasons He was manifested to His disciples.

This sacrifice of the Head was to make an atonement for the church; and when Christ ascended into the celestial state, or immediate presence of God, and, like the high priest, presented the evidence of all He had done, the fact that the Father was well pleased was proved by the descent of the Holy Spirit, as the representative of both the Father and Son, to espouse the virgin church, and also to enable her, as [R158 : page 5] represented by the goat, to do just what He had done – make the needed sacrifice, and so, in due time, to share his glory.

That the Holy Spirit is Christ's representative in His church is shown in Jno. 14:16-26; 15:26, and 16:7-15. And that it is by the indwelling of this Spirit, or Christ in us, that we are counted members of Christ, and, therefore, appointed priests that we may overcome the flesh, putting it to death, thus making our bodies a living sacrifice even unto death, is the general teaching of the New Testament.

The period of Christ's earth life was to Him what the gospel age, from Pentecost until this sacrifice of the church is complete, is to us. His life, devoted to God, on account of man, was sweet incense in heaven. So as we follow His example, our lives are sweet incense in heaven. As His sacrifice was not complete until He was dead, so ours is not complete until we are dead (or its equivalent for those "who are alive and remain" – the Lord saying "It is enough"). As the blood of the bullock (representing its death, or a complete sacrifice) being sprinkled in the form of a cross on the mercy seat, was not fulfilled until the ascension of Christ into the Holiest, does not analogy require, if the goat represents those who are faithful in sacrifice even unto death, that its blood, being sprinkled in the form of a cross on the mercy seat, should be fulfilled after the resurrection and ascension of the saints? If not, we would ask, why not?

As Christ's sacrifice was complete and accepted before the salvation of the church began, for whose benefit it was directly made, so the sacrifice of the church must be complete and accepted before the salvation of the world begins, for whom it was made. Christ, the Head, gave Himself for the church, that He might present her spotless; Eph. 5:23-27; so the sacrifice of Head and Body complete reaches the world.

Nothing seems clearer than that this sacrifice and victory are represented by baptism, the real death to sin and mortality and the resurrection to holiness and immortality being represented by the symbolic death and resurrection. The symbol is the form of the sacrifice, but to make the sacrifice itself is a life work. This is the real baptism. Christ said "I have a baptism to be baptized with, and how am I straightened until it be accomplished." He evidently referred to His death. He had a cup to drink; it was the cup of death. This cup He also pressed to the lips of His disciples, "Drink ye all of it." He drank it to the very dregs. Shall not we drink it by being "faithful unto death." To such is promised the "crown of life." In that He died, He died unto sin once; but in that He liveth He liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Rom. 6:10,11.

Many promise to drink this cup and die this death by obeying the form; but only those who pay their vow unto the Lord, and thus make the covenant by sacrifice, are counted saints and are to be gathered unto Christ, as represented by Aaron meeting Moses. Only such seem truly represented by the goat that was slain.

"And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat; and Aaron shall lay both his hands on the head of the live goat," &c. Lev. 16:20,21.

It seems that "reconciling the holy place," &c., is the same as "cleansing the sanctuary," and the above text clearly locates that work after the blood of the goat had been sprinkled on the mercy seat, as the blood of the bullock had been before it, and immediately preceding the laying of hands on the head of the scapegoat. If our view be correct, this locates the cleansing of the sanctuary after the ascension of the saints – the "little flock" – as represented by Aaron, who went up into the mount of God to meet Moses, and received power with him to execute judgment and deliver Israel.

And we would here urge the point, that, if the sprinkling of the bullock's blood on the mercy seat was fulfilled after the ascension of Christ, and if, as now seems clear, the slain goat represents those who follow the Lord in sacrifice, then we ought not to expect the fulfillment of the sprinkling of the goat's blood until after the ascension of the saints whom the goat represents. The acceptance of Christ's complete sacrifice secured to him the power requisite to the performance of His work from Pentecost forward; so the acceptance of the complete sacrifice of the saints will secure to them the power to execute the judgments which are to follow their exaltation, for the deliverance of the "great multitude" that fear, or reverence, God's name. And it seems that just as certain as the slain goat represents the little flock, the cleansing that takes place after their ascension cannot have any reference to the saints, but to a work for others, in which, after their exaltation, the saints are to be the assistants of Christ.

What can that work be? From facts already mentioned in other articles, we are led to the conclusion that the cleansing of the sanctuary will find its fulfillment in the separation of the great multitude of the church from Babylon, under whom they have been in bondage, and by contact with whom they had been defiled. This cleansing, or coming out of Babylon, we understand to be the washing their robes and making them white, and that it was foreshadowed by the separation of Israel from Egypt, and their consequent exemption from the seven last plagues, which came on Egypt. This exemption in Goshen we understand to be the foreshadowing of the state of the washed ones, or who have gained the victory over the corruptions of Babylon, as they stand on "as it were, a sea of glass, mingled with fire." Then a thousand shall fall at their side, and ten thousand at their right hand, but it shall not come nigh them.

If, as seems clear to us, the scapegoat represents Babylon, or those on whom the seven last plagues are to come, then this separation, or washing of the great multitude, stands in the right place to fulfill the type of cleansing the sanctuary; i.e., after the exaltation of the little flock, and just before the seven last plagues.

Our position, briefly stated, is, first, that the sacrifice of the bullock represented the sacrifice of the body prepared for Christ, and that the sprinkling of its blood on the mercy seat represented the presentation of Christ's complete sacrifice before the Father when He ascended on high.

Second: That the sacrifice of the Lord's goat represented the sacrifice of our bodies, as we, by the power of the Spirit, which is Christ in us, are made conformable unto His death; and that the sprinkling of the goat's blood on the mercy seat represented the presentation of the complete sacrifice of the saints before the Father, when they ascend on high.

Third: That the "reconciling of the holy place," or "cleansing of the sanctuary," which took place after the sprinkling of the goat's blood on the mercy seat, represented the separation of the "great multitude" of the household of faith from Babylon, by washing their robes from the defilements of Babylon, in both doctrine and practice, and that the separate, or cleansed state, is, "as it were, a sea of glass, mingled with fire."

Fourth: That laying hands on the head of the scapegoat represented the pouring of the seven vials of wrath upon Babylon, after the great multitude are separated or cleansed.

Fifth: It is further evident that this scapegoat work must be accomplished before the complete ending of the gospel age, or antitypical atonement day, the closing work of which brings not only the reward of prophets and saints, but also of them that fear God's name, small and great, and the destruction of them (Babylon) that destroy, or corrupt, the earth. Rev. 11:18.

Sixth: The fact that no man of these, on, "as it were, a sea of glass," is permitted to enter into the temple in heaven until after the plagues are fulfilled (Rev. 15:8), seems clearly represented by the statement in Lev. 16:17. "And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel." This necessitates the scapegoat work as well as the things that precede it. Vs. 10.

The reason we present these things is the apparent harmony, to our minds, between the facts of the gospel dispensation elsewhere revealed and the sixteenth chapter of Leviticus. We have endeavored to find in the picture an illustration of the landscape, so to speak. We do not present these thoughts in the spirit of dogmatism or concision. We are sure that the Lord will do all things after the counsel of His own will, whether we understand that will or not, but we believe it is our duty and privilege to search and learn all we can about His ways. Even the effort to learn is beneficial, if we do not think more highly of ourselves than we ought to think; and if we have been, or may be, able to discern truth, all credit is due, not to us, but to the Spirit of truth.

One thing we wish to emphasize: not so much those who understand the philosophy of the sacrifice are to be sharers with Christ, as those who make the sacrifice; as not those who understand the process of digestion are benefited by the food, but those who digest it. If our view of this work of sacrifice be right, we are sure it has not been commonly known, but we are as sure that many, during the age, have been conformed to the will and death of Christ. It is not supposable that the woman who cast two mites into the treasury understood this view of the sacrifice and things associated, yet Jesus assures us she did more than the many others, because she gave her all. All that we have – our life, time, talents and property – are the Lord's, and we are stewards for Him. "Ye are not your own; ye are bought with a price; therefore, glorify God in your body, and in your spirit, which are His."

Whom does Aaron as a priest represent? In brief, we answer, Christ; but Aaron with Moses as an administrator of judgment represents the saints with Christ. In the deliverance of Israel he is administrator of judgment; while in the work of atonement, as revealed in Lev. 16, he is priest.

But if Aaron as priest represents Christ, in order to understand the subject, it is necessary to answer the question, Who is Christ? This may seem to some a strange question, but to us it is very important. We think it has been shown that the Christ of the Scriptures is a compound being. Divine and human, and that there are two stages of His existence after his birth in the flesh, first the natural, afterward the spiritual. In the first He was a Divine being in human form, and in the second a human being in Divine form. He is "the root and the offspring of David" since His exaltation as well as before. Rev. 22:16 and Rom. 1:3-4. The mystery of Godliness includes His being exalted to glory as well as the manifestation in the flesh. 1 Tim. 3:16.

It has also been shown from time to time that the Christ of scripture is a complex being, presented to our minds by the figure of a man – Head and Body; – Jesus Himself being the Head and believers being the many members of the one Body. This being true it follows that there is a progressive development of Christ from Jesus in the flesh, until the last member of His Body is exalted to glory. What was true of the Head is also true of each member of the Body, first a manifestation in the flesh, and afterward an ascension to glory.

Because the Head was exalted to glory at the beginning of the gospel age, and the Body is not so exalted until the end of the age, it follows that Christ is represented as acting in both Heaven and Earth at the same time during the gospel age. It is that same Divinity which, dwelling in the humanity of Jesus, constituted Him the Son of God, which dwelling in us constitutes us the sons of God. In Him it was native, while we derive it from Him, as branches derive their life from the vine. The Spirit of truth manifested in the church is Christ's representative, was given as an evidence of the acceptance of our Head and the completeness of His work, and is termed Christ in us. Rom. 8:9-10, Gal. 2:20 and 4:19, and Col. 1:27.

In this last verse He is called, "the hope of glory," – the only hope of success. As He conquered by virtue of the Spirit, so it is only by the Spirit that we can overcome and reach glory. Paul says, "I can do all things, through Christ that strengtheneth me." Phil. 4:13.

All this work of the gospel age is the antitype of the work of the atonement day, – the tenth day of the seventh month – under the law. And as Aaron made the sacrifices then, and as Christ either in Himself or in us, makes the sacrifices in this age, it follows that at the beginning of the atonement day Aaron represented Jesus Himself; in the sacrifice of the goat he represented Christ in the saints, who follow the Lord in sacrifice; and in cleansing the sanctuary and laying his hands on the head of the scapegoat, he represented Christ and the saints, who execute judgments and deliver.

It seems as if this principle of growth must apply as surely as the idea of Christ is progressive. As Aaron's work of that day represents the whole work of the gospel age, we cannot escape the conclusion that at the beginning he represented the Head, and at the end represented the whole Body, or perfect Christ.

The closing work of Aaron, – the change of garments and the washing of his flesh, – we have purposely left unmentioned until now. The consideration of the work of the atonement day – both type and antitype – has changed our ideas of this washing. We will endeavor to present our present view of the subject, without reference to the past. An increase of light on any subject modifies former ideas. We think this subject of the washing has never been presented in the light of the true character of Christ as the Divine in the human, and as progressive in development. We will not claim perfection of thought, but present our ideas with the assurance that truth will stand the test, and imperfect ideas will be pruned by further investigations.

We believe further, that this subject of washing can only be understood in connection with a right view of baptism. We think our readers have had placed before them of late a very clear view of this subject. There is a symbolic baptism, and a real one. The symbolic is a sinking into and rising from the water. The real baptism has two phases – first the denial of self and living to God, or, as Paul expresses it, dying to sin and living to holiness; (Rom. 6,) and second, dying to mortality and living to immortality.

These two phases of the real baptism [R160 : page 7] are the real "washing of regeneration" without which it is not possible to enter the heavenly kingdom. Christ Himself was the first to pass through the process of regeneration. The symbolic baptism represents the real, and when any person submits to the form, loyally, he is counted what he is to be – clean or holy. The symbolic baptism stands at the entrance of the earthly phase of Christian life. Regeneration complete, is the second birth, or entrance upon the perfect and independent spiritual life.

As Aaron at first represented Jesus alone, so the first washing of Aaron's flesh was fulfilled in that phase of baptism which introduced our Saviour to the work of the ministry, with the "holy linen garments" or, representing Him as a righteous servant. And all who follow Him in the voluntary sacrifice of self and the world, are counted as dead with Him, buried with Him, and risen with Him. This one baptism, or washing, carried to its legitimate consequences, brings both Christ and the saints into a state of immortality. Then why should Aaron wash his flesh a second time? Because the "great multitude" of the household of Christ, represented by the house of Aaron, and for whom atonement was made by the first sacrifice, have failed to present themselves a voluntary sacrifice, and are therefore not entitled according to the original arrangement to the Divine life and a place in the kingdom.

It is true that before this second washing they have been separated and washed their robes, and thus have done what is involved in the first phase of the real baptism, but it is not with the "great multitude" as with the "little flock" – a voluntary sacrifice; they are driven to it, so to speak, under the influence of peculiar judgments. So the first washing could not properly represent them.

It is evident that Christ Himself and the saints once washed and glorified need not the second. We have seen that before the second washing of Aaron the blood of the goat had been sprinkled, representing the ascension of the saints; the sanctuary was cleansed representing the separation of the "great multitude" from Babylon, giving them a position on, "as it were, a sea of glass;" and the hands laid on the scapegoat, representing the pouring of the seven last plagues on Babylon. Now all that remains to be done for that multitude is their complete deliverance from the world, as Israel were delivered from Egypt after the plagues. These are the only part, (and they are the great part) of Christ's body who at that point of time remain unwashed. When that is done, all are rewarded, – Christ his saints and the great multitude who are to serve before the throne.

That the great multitude are Christ's in the sense we have presented seems evident even from the fact that they have robes; that is, they had been counted holy, or had Christ's righteousness imputed to them. But they had defiled their garments by contact with Babylon, and therefore their loss of the crown, and the need of the judgments to separate them.

Christ is acting as priest in all who are possessed of His Spirit; and that work of the Spirit cannot be complete until all the household are immortal.

The garments worn after the first washing were the "holy linen garments," representing the righteous servant; and this is the condition of every member of the body, from Jesus down, during the period of sacrifice, or other earthly work. But the garments worn after the second washing, are "the garments for glory and beauty" or the ordinary garments of the high priest, except on the day of sacrifice. Language is unmeaning if the garments "for glory and beauty" described in Exodus 28 are the same as the simple attire of the priests during the work of sacrifice. We know that the holy linen garments were worn only on the day of atonement, or tenth day of the seventh month, but in Ex. 28:29-30 we learn that the glorious garments were to be worn before the Lord continually.

We know that if Christ had not been a priest during His earth life, He could not have offered the sacrifice, and we know also that He wore the robe of righteousness, but not the robe of glory until His ascension. And we have the assurance that if we wear the robe of righteousness, and follow Him in sacrifice, we shall be glorified with Him. From which it is evident that the garment to be worn after the second washing is the glorious garment.

The work of the high priest under the law was an annual repetition in type, of what Christ does only once, and he would not have been a type of the Christ if, when he had gone through with the service of the tenth day of the seventh month for the first time, he had after the second washing put on his old clothes. Of course, if, as we believe, he wore the glorious garments "continually," that is all through the year, except on the atonement day, it would follow that when he came to the first washing of all succeeding atonement days, he would lay aside [R161 : page 7] the glorious garments to begin again the work of sacrifice, and put them on again after the second washing.

When once the perfect Christ is glorified, it is evident that they will not lay that glory aside until the work is done which was represented by a whole year under the law, and it will never need repetition. The one perfect sacrifice lasts forever. Heb. 10:12. His priesthood will be as endless as His mediatorial reign, and that continues after His coming until all His enemies are subdued.

But some one may ask: "If, as you claim, He was a priest when He was here in the flesh, and will continue to be a priest after His return during His reign, how will you harmonize Paul's statement: "If He were on earth, He should not be a priest." Heb. 8:4. If any one will carefully read the context, he will see that Paul is contrasting the typical priesthood of the tribe of Levi, and the antitypical priesthood of our Lord, who sprang out of Judah. The typical is the earthly, and the work of the antitype is the heavenly. The statement of Paul is equivalent to saying: "If this service were the typical, our Lord who sprang from Judah would not be a priest, for there are priests of the tribe of Levi, who offer according to the law." Please read the context for yourselves. Whoever is determined, in spite of the context, to force the idea that Christ could do no part of His work as a priest on earth, must either deny that Christ is a "priest forever after the order of Melchizedek," or that He will return to earth until that "forever" is ended. All Christ's priestly work is heavenly, though part of it is performed on earth, because He is a priest by virtue of His Divinity or heavenly nature. And what is true of Christ the Head is true, in turn, of each member of the body. Christ in us, to perform the work of sacrifice, is the hope of glory. How significant then the exhortation of the apostle, "Work out your own salvation with fear and trembling, for it is God that worketh in you, both to will and to do of His good pleasure." The Divine in the human is the only hope of humanity.