The cup of joy brims over, although the way be full of sorrow and trial.

The only futures of the psalm are-first, an absolute negative

I shall not want.

Secondly. Should even the path lie in the valley of the shadow of death,

I will fear no evil.

Thirdly. An absolute certainty of goodness and mercy following all the days of one's life, and the closing future, with its sure eternity of glory,

I will dwell in the house of the Lord for ever.

The only place for "goodness and mercy" in the pathway of the believer, is behind him; for the Shepherd is in front to lead-at hand to restore-and with him, as on the right hand and on the left, to dispel even the fear of evil.

Thus goodness and mercy close up the rear, preventing any failings and faults of the past from overtaking the child of God; obliterating the heel-prints of past iniquities, and pursuing him so as to hasten his entrance into the house of the Lord.

The pillar of cloud and of fire by day and by night, seem to have somewhat symbolized this shepherd care of the Lord.

It was a guide, a defence, a shelter, a light, a place of intercourse with God, from whence He spoke, and from whence He manifested His power and His glory.

This token of the presence of Jehovah reappeared after a lapse of ages, upon the Mount of Transfiguration. Israel's Lord was there. Their departed leader, Moses, was summoned from the grave; and one of their choicest prophets, Elijah, was brought from the glory, as His attendants upon the holy mount.

It was a scene depicting, and anticipative of the Lord's coming, when the dead saints will be raised and the living ones changed, represented by Moses and Elijah, types of each company. The bright cloud of glory

received them, and the disciples, (Peter, James, and John,) feared, when they saw them enter the cloud.

The cloud will again appear upon the earth during the future reign of the Lord Jesus. This is foretold in Isa. iv. 4, 5. A remnant of the people of Israel will be spared in Jerusalem after they have passed through the fearful oppression of the man of sin, the wilful king, and that remnant will be all holy. They will look upon Him whom they have pierced, and mourn.

Jerusalem will be established, and will become the city of the great King. "And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence."

Israel's wanderings of unbelief will then all be at an end, and the presence of the cloud will make manifest that the former loving kindness and tender mercies of God, have never utterly forsaken them. They will then be reminded of their early history, and of the unchangeableness of Jehovah, for "His gifts and calling are without repentance."

Having endeavoured to trace out the type of the Tabernacle, and the priestly garments, and to cite some of the Scriptures wherein allusions are made to this wide subject, we have to turn back again, and contemplate the consecration of the Priesthood, directed in Exodus xxix., and accomplished in Lev. viii. and ix.

The Book of Exodus closes with the rearing up of the Tabernacle, with which the consecration of the priesthood was intimately connected. See Exod. xl. 9-15. The subject is however interrupted by directions given from the Tabernacle by Jehovah, respecting the various sacrifices, occupying the seven first chapters of the book of Leviticus, and then we have Aaron and his sons fully installed into the office of Priests. As if God would have our thoughts more occupied with the sacrifices, than with the priests who had to conduct them.

THE CONSECRATION OF THE PRIESTS.

It is interesting to observe that seven different things were necessary for the consecration of the priests.

Anointed,

Their hands filled,

And they were to be sanctified.

"Taken." "Take thou unto thee Aaron thy brother, and his sons with him, from among the children of Israel." Exod. xxviii. I.

with him." Lev. viii. 2.

"Take Aaron and his sons Allusion is probably made to this in Heb. v. I, "every high priest taken from among men."

Aaron was thus "called of God" unto the priesthood. He did not take this honour unto himself, or assume it out of his own fancy or self-will. "So also Christ glorified not himself to be made an high priest." Heb. v. 5. He was God's servant, His elect in whom His soul delighted. He was the called of Jehovah. "I the Lord have called thee in righteousness." "The Lord

hath called me from the womb." Isa. xlii. 1, 6; xlix. I. And finally God raised him from the dead, saying unto Him, "thou art my Son, this day have I begotten thee "and, "thou art a priest for ever after the order of Melchizedeck "-thus taking Him from among the dead, and giving Him His call in resurrection, "called of God an high priest after the order of Melchizedeck." Heb. v. 10.

What was true of Aaron was also true of his sons; they were also "taken," or called unto the priesthood. And the Lord severely judged the sin of Korah, when he endeavoured to assume the priesthood, although he had apparently a nearer title to it than any of the other tribes, seeing he was of Levi.

And what is true of Christ as the High Priest is also true of all His priestly house-They are called of God. "We know that all things work together for good to

them that love God, to them who are the called accord

ing to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called." Rom. viii. 28-30. "Holy brethren, partakers of the heavenly calling, consider the apostle and high priest of our profession Christ Jesus." Heb. iii. 1.

Sonship afresh declared in resurrection was joined with God's oath calling the Lord Jesus to be a Priest. So also, Christ's own house of priests are children of God, "of one" with Him that sanctifieth them, so that He is not ashamed to call them brethren. Of one life, of one Father, of one resurrection; of one family with Him who is the Head. If the Lord so judged the sin of Korah for attempting to intrude upon the earthly priesthood, what will be His solemn sentence against those who assume to be of the heavenly priesthood, taking their authority from mere human appointment, but who are still of the world, unconverted lost sinners-ignorant of God and of Christ, and leading into the ditch the blind, having their own eyes darkened.

"Brought." "Aaron and his sons, thou shalt bring unto the door of the tabernacle of the congregation. "Moses brought Aaron and his sons." Exod. xxix. 4 ; xl. 12; Lev. viii. 6. Having been selected from the rest of Israel, and from the tribe of Levi, Aaron and his sons were brought before the Lord, to the door of the tabernacle of the congregation, where already the assembly was gathered together. The whole ceremony of their consecration was conducted in the presence of the Lord, and in the presence of the people, The objects for which they were sanctified as priests, were twofold: first, that they might be brought near to God, and secondly, that they might use the access which was given to them, for the benefit and blessing of the people.

The Lord Jesus was brought again from the dead as the great shepherd of the sheep, and the High Priest of