one, dispel this spiritual enervation by exercise, live to some good purpose, visit some of Christ's poor, read to some of Christ's sick, and whilst so engaged, you will learn to forget yourself, and to return to your place with a lighter step and a livelier heart. In wiping with her own hair the blessed feet which she had herself anointed, Mary bore away, unconsciously and unintentionally, some of the fragrance with her; so you cannot do the smallest service for Christ without being richly blest and recompensed yourself. Only try this; try and keep your lamp trimmed by work, and be assured you will have 'girded loins,' as well as 'your lights burning. It is really sad to think how useless some Christians are, and that, too, with such ready opportunities for extensive usefulNo one who has a heart to feel, or a tongue to speak for Christ, should be silent now. 'The voice of the day of the Lord' is heard on every side; every event seems to say, ' Work whilst it is day; the night cometh!' Be busy, ye servants of your Lord!"*

ness.

* Rev. Canon Falloon.

CHAPTER IX.

THE ALTAR OF INCENSE.

EXODUS XXX. 1-10, 34-38.

THE "incense altar," or "golden altar," or "whole altar by the oracle" (1 Kings vi. 22), was situate in the holy place, between the "table of shew-bread" and "candlestick of gold," but closer to the beautiful veil, and exactly opposite the ark and mercy-seat. This is the reason it is also called "the altar before the Lord," so as to distinguish it from the brazen altar, which is described as "the altar before the door of the tabernacle." In Rev. viii. 3 it is again brought before us as the "golden altar which is before the throne."

It was about twenty inches in length and breadth, and about three and a half feet in height. The ark and mercy-seat were only a cubit and a half in height; this was two cubits. Hence it was the highest vessel, rising conspicuously above all the other vessels of the tabernacle. It was made of shittim or acacia wood, and its top, its sides, and its horns, one of which was at each corner, were overlaid with "pure gold." Like all the vessels of the

tabernacle it was four-square. On its top stood a pan-shaped vessel or censer of "pure gold," in which the burning coals (or pieces of wood) taken from off the brazen altar were placed. A "crown of pure gold" was also on the top. This crown was a raised ornamental ledge, which encircled each of its sides at the top, thus preventing the censer with its burning coals from falling off or being displaced. Under this golden crown or ledge were fixed two

golden rings, one at each corner opposite each other. Through each of these rings was passed a golden stave of acacia wood overlaid with gold, by which the altar was carried on the shoulders of the Levites during march.

When the high priest went into the holy place every morning and evening to trim the lamps, he took the golden censer, and filling it afresh with burning coals from off the brazen altar, he deposited it on the top of the altar of incense. Then taking the incense, which had been made up of the four ingredients pounded together into powder, he poured it on the burning coals. As there was no chimney or artificial exit in the tabernacle by which the smoke could escape, the holy place was filled with smoke and fragrance, which found its way underneath the veil, and by its sides, into the holiest of all. The fire on the altar of incense was to be ever burning, and the fragrance ever ascending; by night and by day it was to be "a perpetual incense before the Lord."

Before passing to the consideration of the spiritual truths shadowed forth in the "golden altar," a few words must be said as to the materials of the incense. It consisted of four ingredients. Three of these are called "sweet spices "-"stacte, onycha, and galbanum." These names do not occur anywhere else in the Bible, and all conjectures as to what they were have been fruitless. The perfumes are unknown. To these three spices was added “ pure frankincense." There was to be a "like weight" of each ingredient. They were to be skilfully blended together by pounding into powder; and any one who should make any like unto it, to smell thereto, shall even be cut off from his people."

Let us now look at the spiritual signification of the altar of incense as a whole, and in all its details.

The object of this altar is exclusively connected with worship. At the brazen altar sin was met in the death of the victim; and in the consuming of the victim by fire was shadowed forth the acceptance of that sacrifice as a "sweet-smelling savour" in God's sight. Thus in that death the sinner paid the penalty due to sin, and in that sacrifice consumed by fire the sinner was accepted before God as a sweetsmelling savour.

Having thus had the question of sin and acceptance with God settled at the brazen altar, he could pass in to the holy place to the altar of incense as a worshipper. As the brazen altar represented Christ as the sinner's substitute for pardon and acceptance before God, so the altar of incense, with its cloud of fragrance filling the holy place, represents Christ in heaven interceding for the believer, and presenting his own precious intercession before God on the sinner's behalf. In that incense so sweet is represented the sweetness of Christ before God. The believer's prayers and praises, his services and works for God, go up to heaven through the merits of Jesus, and are as the sweet incense in the holy place, most precious to God. Thus the altar of incense presents us with Christ's intercession, through which the believer's worship and services on earth are acceptable to God. This is its great purpose in the tabernacle.

To the brazen altar all Israel had access; to this the priests alone could draw near. Christ is the true brazen altar for the sins of the whole world. All are invited and welcome to come to Him. But Christ is the true incense altar also, and before the sinner can