Leviticus 1:4
of the burnt offering; and it shall be accepted for him to make atonement for him." A most significant commandment, full of gracious meaning for those who observed it.

I. ALL ATONEMENT RESTS UPON FREE GRACE. "Accepted for him to make atonement." God sets forth the propitiation, declares his righteousness for the remission of sins. It shall be accepted, not because it is in itself an equivalent, but because a merciful Father accepts it.

II. THE VICTIM ACCEPTED PROCLAIMS THE CONDITIONAL NATURE OF THE GRACE. It is free as being unmerited, and yet it is the expression of a loving will, and comes forth from an infinite nature. God forgives because he chooses to forgive, yet he forgives by the method which he proclaims. The lower sacrifice points to the higher.

III. THE OFFERER'S FAITH IS AS TRULY NEEDFUL AS THE VICTIM HE BRINGS. "Without faith it is impossible to please God." The hand put upon the head of the victim signified the identification of the offerer and offered. Whether the confession of sins was included or not is of little importance. Faith is self-surrender. In all atonement there are three parties represented - the offender, the offended, the mediator. The hand of the offender sets forth his whole activity and conscious self. His connection with the victim is itself confession of sin and acceptance of the covenanted mercy of Jehovah. We lay our hand on the head of Jesus by the spiritual identification which includes the application of the mind to his truth, the yielding of the heart to his love, and the consecration of the life to his service. - R.







He shall put his hand upon the head.
Two matters were essential in the sacrifices of the ceremonial law; and you have them both in our text: "He shall put his hand upon the head of the burnt-offering," and "He shall kill the bullock before the Lord." The appropriation by the offerer and the death of the offering are most fitly joined together, and must neither of them be overlooked. Let us on the present occasion look at THE LEADING ACT OF THE OFFERER: "He shall lay his hand upon the head of the burnt-offering." All that goes before is important, but this is the real sacrificial act so far as the offerer is concerned. Before he reached this point, the person who presented the offering had to make a selection of the animal to be brought before the Lord. It must be of a certain age, and it must be without blemish; and for this latter reason a careful examination had to be made; for the Lord would not accept a sacrifice that was lame, or broken, or bruised, or deficient in any of its parts, or in any way blemished. He required an offering "without spot." Now I invite all those who seek reconciliation with God to look about them, and consider whether the Lord Jesus Christ be such an atoning sacrifice as they need and as God will accept. After you have well examined His blessed person and His spotless character if you arrive at the conclusion that He is a fit and acceptable sacrifice for you to present before the Lord, then I long that you may take the much more practical step, and accept the Lord Jesus to be your representative, your sin-offering, your burnt-offering, your substitute, and your sacrifice. Happily you have not to find a sacrifice as the Jew had to supply a bullock; God has provided Himself with a perfect sacrifice; that which you have to bring to God, God first brings to you. Happily, there is no need for you to repeat the examination through which the Lord Jesus passed both at the hands of men, and of devils, and of God, when He was tested and tried and examined, and even the prince of this world found nothing of his own in Him. You have to attend to this one thing, namely, the laying of your hands upon the sacrifice provided for you. To the Jew it was a sacrifice to be slain, to you it is a sacrifice already offered; and this you are to accept and recognise as your own. I pray from my inmost soul that you may immediately do that which was meant by laying the hand upon the victim's head. What did that mean?

I. It meant four things, and the first was CONFESSION.

1. He that laid his hand upon the head of the offering made confession of sin. Your touch of Jesus must be the touch of one who is consciously guilty. He belongs not to you unless you are a sinner. Confession of gin is no hard duty to some of us, for we can do no other than acknowledge and bemoan our guilt f Here we stand before Thee self-condemned, and with aching hearts we each one cry, "Have mercy upon me, O God, according to Thy lovingkindness." Do any of you refuse to make confession of guilt? Then do not think it hard if, since according to your own proud notions you are not sinners, the Lord should provide for you no Saviour I Should medicine be prepared for those who are not sick? Wherefore should the righteous be invited to partake of pardon? Why should a righteousness be provided for the innocent? Our true place is that of sinners: we plead guilty to the dread indictment of God's holy law, and therefore we are glad to lay our hand upon the head of the sinner's Saviour and sacrifice.

2. In this act there was also a confession of self-impotence. ,Oh, what can we do without Christ? I like what was said by a child in the Sunday School, when the teacher said, "You have been reading that Christ is precious: what does that mean?" The children stayed a little while, till at last one boy replied, "Father said the other day that mother was precious, for ' whatever should we do without her? '" This is a capital explanation of the word "precious." You and I can truly say of the Lord Jesus Christ that He is precious to us, for what should we do, what could we do without Him? Because we are so deeply conscious of our own self-impotence we lean hard upon His all-sufficiency. If you could read the text in the Hebrew you would find it runs thus: "He shall put his hand upon the head of the burnt-offering, and it shall be accepted for him to make a cover for him" — to make atonement for him. The word is copher in the Hebrew — a cover. Why, then, do we hide behind the Lord Jesus? Because we feel our need of something to cover us, and to act as an interposition between us and the righteous Judge of all the earth. If the Holy One of Israel shall look upon us as we are He must be displeased; bat when He sees us in Christ Jesus He is well pleased for His righteousness' sake.

3. There was a further confession of the desert of punishment. When a man brought his bullock, or his goat, or his lamb, he put his hand on ii, and as l e knew that the poor creature must die he thus acknowledged that he himself deserved death.

II. Secondly, the laying on of hands meant ACCEPTANCE. The offerer by laying his hand upon the victim's head signified that he acknowledged the offering to be for himself.

1. He accepted, first of all, the principle and the plan. Far too many kick against the idea of our being saved by substitution or representation. Why do they rebel against it? Why should I complain of that which is to deliver me from destruction? If the Lord does not object to the way, why should I? God grant that no one may hold out against a method of grace so simple, so sure, so available! But, then, mind.

2. After you have accepted the plan and the way, you must not stop there, but you must go on to accept the sacred person whom God provides. It would have been a very foolish thing if the offerer had stood at the altar and said, "Good Lord, I accept the plan of sacrifice; be it burnt-offering or sin-offering, I agree thereto." He did much more than that; he accepted that very bullock as his offering, and in token thereof placed his hand upon it. I pray you beware of resting satisfied with understanding and approving the plan of salvation. I heard of one who anxiously desired to be the means of the conversion of a young man, and one said to him, "You may go to him, and talk to him, but you will get him no further, for he is exceedingly well acquainted with the plan of salvation." When the friend began to speak with the young man, he received for an answer, "I am much obliged to you, but I do not know that you can tell me much, for I have long known and admired the plan of salvation by the substitutionary sacrifice of Christ." Alas! he was resting in the plan, but he bad not believed in the Person. The plan of salvation is most blessed, but it can avail us nothing unless we believe. What is the comfort of a plan of a house if you do not enter the house itself? What is the good of a plan of clothing if you have not a rag to cover you? The offerer laid his hands literally upon the bullock: he found something substantial there, something which he could handle and touch; even so do we lean upon the real and true work of Jesus, the most substantial thing under heaven. We come to the Lord Jesus by faith, and say, "God has provided an atonement here, and I accept it; I believe it to be a fact accomplished on the Cross that sin was put away by Christ, and I rest on Him." Yes; you must get beyond the acceptance of plans and doctrines to a resting in the Divine person and finished work of the blessed Lord Jesus Christ, and a casting of yourself entirely upon Him.

III. But thirdly, this laying of the hand upon the sacrifice meant not only acceptance, but also TRANSFERENCE.

1. The offerer had confessed his sin, and had accepted the victim then presented to be his sacrifice, and now he mentally realises that his guilt is by Divine appointment to pass over from himself to the sacrifice. Of course this was only done in type and figure at the door of the Tabernacle; but in our case the Lord Jesus Christ as a matter of literal fact has borne the sin of His people. "The Lord hath made to meet on Him the iniquity of us all." "Who His own self bare our sins in His own body on the tree." "Christ was once offered to bear the sins of many." But do we by faith pass our sins-from ourselves to Christ? I answer, No: in some senses, no. But by faith he that accepts Christ as his Saviour agrees with what the Lord did ages ago, for we read in the book of Isaiah the prophet, "The Lord hath laid on Him the iniquity of us all."

2. The laying of the hand upon the head of the sacrifice meant a transference of guilt to the victim, and, furthermore, a confidence in the efficacy of the sacrifice there and then presented. The believing Jew said, "This bullock represents to me the sacrifice which God has provided, and I rejoice in it because it is the symbol of a sacrifice which does in very deed take away sin." There are a great number of people who believe in the Lord Jesus Christ after a fashion, but it is not in deed and in truth, for they do not believe in the actual pardon of their own sin: they hope that it may one day be forgiven, but they have no confidence that the Lord Jesus has already put away their sin by His death. "I am a great sinner," says one, "therefore I cannot be saved." Man alive, did Christ die for those who are not sinners? What was the need of a Saviour except for sinners? Has Jesus actually borne sin, or has He not? If He has borne our sin, it is gone; if He has not borne it, our sin will never depart. What does the Scripture say? "He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him." If, then, Christ did take the sinner's sin, it remains not upon the sinner that believeth.

IV. Once more, this laying of the hand upon the head of the victim meant IDENTIFICATION. The worshipper who laid his hand on the bullock said, "Be pleased, O great Lord, to identify me with this bullock, and this bullock with me. There has been a transferring of my sin, now I beseech Thee let me be judged as being in the victim, and represented thereby." Now consider that which happened to the sacrifice. The knife was unsheathed, and the victim was slain. He was not merely bound, bat killed; and the man stood there and said, "That is me; that is the fate which I deserve." The poor creature struggled, it wallowed in the sand in its dying agonies, and if the worshipper was a right-minded person, and not a mere formalist, he stood with tears in his eyes, and felt in his heart, "That death is mine." I beseech you when you think of our blessed Lord to identify yourselves with Him.

( C. H. Spurgeon.)

Now, suppose that the Jew, who went up to the Tabernacle and to the altar, when he came there had been content to talk about the sacrifice without personally placing his hand on it. To talk of it would be a very proper thing to do; but suppose that he had spent all his time in merely discoursing about the plan of a sacrifice, the providing of a substitute, the shedding of blood, the clearance of the sinner through sacrificial death; it would have been a delightful theme, but what would have come of it? Suppose he had talked on and on, and had gone away home without joining in the offering, he would have found no ease to his conscience; he would, in fact, have done nothing by going to the house of the Lord. I am afraid that this is what many of you have done hitherto. You are pleased to hear the gospel, you take pleasure in the doctrine of substitution, and you know true doctrine from the current falsehoods of the hour: for all which I am very glad; but yet you are not saved, because you have not taken Christ to be your own Saviour. You are like persons who should say, "We are hungry; but we admit that bread is a very proper food for men, besides which we know what sort of food makes bone, and what makes muscle, and what makes flesh." They keep on talking all day long about the various qualities of food: do they feel refreshed? No. Is their hunger gone? No. I should suppose that, if they are at all healthy, their appetite is increased, and the more they talk about food the more sharp set they become. Why, some of you here have been talking about the bread of heaven for years, and yet I am afraid you are no more hungry than you used to be. Do go beyond talking about Christ, and learn to feed upon Christ. Come, now, let us have done with talk, and come to deeds of faith. Lay hold on Jesus, who is set before you in the gospel: otherwise, dear friend, I fear you will perish in the midst of plenty, and die unpardoned, with mercy at your gate. Suppose, again, that the Israelite instead of talking with his friends, had thought it wise to consult with one of the priests. "Might I speak with you, sir, a little? Have you a little room somewhere at the back where you could talk with me, and pray with me?" "Yes," says the priest, "what ails you?" "My sin lies heavy upon me." The priest replies, "You know that there is a sacrifice for sin; a sin-offering lieth at the door, and God will accept it at your hands." But you say, "I beg you to explain this matter more fully to me." The priest answers, "I will explain it as well as I can; but the whole of my explanation will end in this one thing — bring a sacrifice, and over its head confess your sin, and let an atonement be made. The sin-offering is what God has ordained, and therefore God will receive it. Attend to His ordinance and live: there is no other way. Fetch your offering; I will kill it for you, and lay it on the altar and present it to God." Do you say to him, "I will call again to-morrow, and have a little more talk with you"? Do you again and again cry, "To-morrow"? Do you go again and again into the inquiry-room? Oh, sir, what will become of you? You will perish in your sin; for God has not appointed salvation by inquiry-rooms and talks with ministers, but by your laying your own hand upon the sacrifice which He has appointed. If you will have Christ; you shall be saved; if you will not have Him, you must perish, all the talking to you in the world cannot help you one jot if you refuse your Saviour. But I see another Israelite, and he stands by his offering, and begins to weep and groan, and bewail himself. I am not sorry to see him weep, for I trust he is sincerely confessing his guilt; but why does he not place his hand on the sacrifice? He cries and he sighs, for he is such a sinner; but he does not touch the offering. The victim is presented, and in order that it may avail for him, he must lay his hand upon it; but this vital act he neglects and even refuses to perform. "Ah," he says, "I am in such trouble, I am in such deep distress," and he begins starting a difficulty. You hunt that difficulty down, but there he stands, still groaning and moaning, and producing another difficulty, and yet another, world without end. The sacrifice is slain, but he has no part in it, for he has not laid his hand upon it, and he goes away with all the burden of his guilt upon him, though the sacrificial blood has reddened the ground on which he stood. That is what some of you do. You go about lamenting your sin, when your chief lament should be that you have not believed on the Son of God. If you looked to Jesus you might dry your eyes and bid all hopeless sorrows cease; for He gives remission of sins to all penitents. Your tears can never remove your sins; tears, though flowing like a river, can never wash away the stain of guilt. Your faith must lay her hand on the head of the Lord's sacrifice, for there and there only is there hope for the guilty. Observe that the Israelite had to put his hand upon a victim which was not slain as yet, but was killed afterwards. This was to remind him that the Messiah was not yet come; but you have to trust in a Christ who has come, who has lived, who has died, who has finished the work of salvation, who has gone up into the glory, and who ever liveth to make intercession for transgressors. Will you trust Him or will you not? I cannot waste words; I must come to the point. John Bunyan says that one Sunday when he was playing the game of tip-cat on Elstow Green, as he was about to strike the cat with the stick, he seemed to hear a voice saying to him, "Wilt thou leave thy sins and go to heaven, or wilt thou keep thy sins and go to hell?" This morning the voice from heaven sounds forth this question, "Will you trust in Christ and go to heaven, or will you keep apart from Him and go to hell? for thither you must go unless Jesus becomes your Mediator and your atoning sacrifice. Will you have Christ or no? I hear you say, "But — O that I could thrust your buts" aside. Will you have Christ or not? "Oh, but" — Nay, your "buts" ought to be thrown into limbo; I fear they will be your ruin. Will you trust Christ or not? If your answer is, "I trust Him with all my heart," then you are a saved man. I say not you shall be saved; but you are saved. "He that believeth in Him hath everlasting life."

( C. H. Spurgeon.)

If we want an offering of ours accepted of God, we must show it in some way. If we want a share in that which another offers, we must let that be manifest also. It is not for us to stand off, or to sit upright, while the minister prays, or the choir sings, ourselves having no part in the service of prayer or song. We must in some way put our hand on the head of that offering, and say Amen, or join — feebly and unmelodiously though it may be — in the chorus. If we fail of this, we fail of any share in the offering and in its benefits. The Lord wants us to rest confidently on His provisions of grace for us. He wants us to lean hard on the Substitute offered and accepted in our behalf. We are not able to stand alone. God understands that very well. But we ought to be able to lean on a sure support. That support is provided. Do you rest on it?

(H. C. Trumbull.)

I was led into the church of Dr. Kirk, at Boston, when some special meetings were going on. I did not know my right hand from my left in spiritual things. While the doctor was preaching I got angry, for I thought he was telling the people all about me, and I thought it was very impudent of him to do so. I determined that I would never enter that church again. However, I was there next Sunday. Then I went to the prayer-meeting, and got behind a pillar, but a kind gentleman came and gave me a seat. On coming out, although it was not cold weather, I pulled my coat-collar up that I might not be recognised. When I began to be anxious and to pray, I would not say "for Jesus' sake." I did not understand it. I said, "It ain't for Jesus' sake; I want it for my own sake." I could not see what "Jesus' sake" had to do with it. I was in Boston the other day, and saw the old settee I used to sleep on. I had a good mind to bring it home as a relic; perhaps I may yet. I went home one night and knelt down by that settee full of trouble, and I cried out, "O God! for Jesus' sake take this load off me." In a moment it was gone; and I thank God that then, twenty-five years ago, Jesus became my personal Friend, and He has been my Friend ever since.

(D. L. Moody.)

A friend of mine was master in a school of black children in Jamaica. He had made a law that every lie told in school should be punished by seven strokes on the palm with a strap. One day Lottie Patti told a lie, and was called up to receive the seven strokes. Lottie was a poor little thing, and pain was terrible to her. But the master must enforce his law. So Lottie had to hold out her hand and receive the seven strokes. But her cry of pain when she had received the first went to the master's heart. So he looked to the forms on which the boys were seated, and asked, "Is there any boy will bear the rest of Lottie's punishment?" And as soon as the words were out of his lips up started a bright little fellow called Jim, and said, "Please, sir, I will!" And he rose from his seat, stepped up to the desk, and received, without a cry, the six remaining strokes. What moved this brave boy to bear Lottie's punishment? It was his gentle heart. And it was the vision of a heart gentler still which filled the master's eyes with tears that day, and made him close his books, and bring his scholars round about his desk, and tell them of the Gentle One who long ago bore the punishment of us all.

(Alex. Macleod, D. D.)

The offerer indicated thereby both the surrender of his ownership of the victim and the transfer to it of the feelings by which he was influenced in performing this act of dedication to the Lord. From the practice which obtained during the second Temple, we know that the offerer himself laid both his hands between the two horns of the animal whilst alive, and that no proxy could do it. If several offered one sacrifice, each one laid his hand separately on the victim, confessing his sins and saying, "I have sinned, I have committed iniquity, I have transgressed and I have done this and this, but I repent before Thee, and this is my atonement."

(C. D. Ginsburg, LL. D.)

American Sunday School Times.
In dealing with this lesson the teacher may group his illustrations around the substitute, the accepted offering, and the completed sacrifice. During a recent European war a young man was drawn by conscription for the army. He was very unwilling to join, but the law of his country decreed that he must go unless he could find some one to take his place. At last a friend came forward, went to the front in his stead, and was shot down in his first battle. That was substitution; the volunteer died for his friend. In a fog on one of the American coasts the fishermen heard the steam-whistle of an ocean steamer that was coming direct for the rocks. Out some of them went in a fishing-boat, sailed in before the steamer, shouted words of warning to the captain, saved the ship, and were run down and drowned. They gave their lives for the lives of the passengers on the steamship. That is the law of life — life out of death. The life and liberty of a nation are bought in fields of blood and sacrifice. The death of a mother becomes the occasion of the salvation of a hitherto thoughtless son. Even the continued life of individuals is bought by the slaughter of countless cattle. In picturing out the ceremonies described in the lesson, emphasise the substitutionary offering of a perfect victim. Only, in applying the type to Christ, remember that the meaning of His death for us is greater and fuller than that of any type or illustration. If you tender a clipped coin in payment of what you buy, it will be refused; it is not full value. If a man offer to become bail for an accused person, and it is shown that his property cannot cover the amount of bail, his offer is refused. If a college professor were about to take a week's vacation, it is not likely that the offer of an illiterate man to fill his place till he returned, would be accepted. So the sacrifice that redeems a human soul must be perfect and without blemish. The typical perfect burnt-offering pointed to the accepted offering of the perfect antitype Christ. Picture out the scene at the burning of the offering — the sprinkled blood, the parted body, the smoke rising from the burning fat. The wounded man does not realise how dangerous a thing that slight wound in the arm is, till he sees the surgeons standing around, and notes the preparations made for cutting the limb off. So the sinner must have realised what a terrible thing sin was, when he saw the bloody sacrifice and the burning fire. Should our hatred and fear of sin be any less when we look upon the completed sacrifice at Calvary?

(American Sunday School Times.)

To make atonement for him
In this word "atonement" we are introduced to one of the key-words of Leviticus, as indeed of the whole Scripture. The Hebrew radical originally means "to cover," and is used once (Genesis 6:14) in this purely physical sense. But commonly, as here, it means "to cover" in a spiritual sense, that is, to cover the sinful person from the sight of the Holy God, who is "of purer eyes than to behold evil." Hence, it is commonly rendered "to atone," or "to make atonement"; also, "to reconcile," or "to make reconciliation." The thought is this: that between the sinner and the Holy One comes now the guiltless victim; so that the eye of God looks not upon the sinner, but on the offered substitute; and in that the blood of the substituted victim is offered before God for the sinner, atonement is made for sin, and the Most Holy One is satisfied. And when the believing Israelite should lay his hand with confession of sin upon the appointed victim, it was graciously promised: "It shall be accepted for him," &c. And just so now, whenever any guilty sinner, fearing the deserved wrath of God because of his sin, especially because of his lack of that full consecration which the burnt-sacrifice set forth, lays his hand in faith upon the great Burnt-offering of Calvary, the blessing is the same. For in the light of the Cross, this Old Testament word becomes a sweet New Testament promise: "When thou shalt rest with the hand of faith upon this Lamb of God, He shall be accepted for thee, to make atonement for thee." This is most beautifully expressed in an ancient "Order for the Visitation of the Sick," attributed to , in which it is written: "The minister shall say to the sick man, Dost thou believe that thou canst not be saved but by the death of Christ? The sick man answereth, Yes. Then let it be said unto him, Go to, then, and whilst thy soul abideth in thee, put all thy confidence in this death alone; place thy trust in no other thing; commit thyself wholly to this death; cover thyself alway with this alone And if God would judge thee, say, Lord, I place the death of our Lord Jesus Christ between me and Thy judgment; otherwise I will not contend or enter into judgment with Thee. And if He shall say unto thee that thou art a sinner, say, I place the death of our Lord Jesus Christ between me and my sins. If He shall say unto thee, that thou hast deserved damnation, say, Lord, I put the death of our Lord Jesus Christ between Thee and all my sins; and I offer His merits for my own, which I should have, and have not." And whosoever of us can thus speak, to him the promise speaks from out the shadows of the tent of meeting: "This Christ, the Lamb of God, the true Burnt-offering, shall be accepted for thee, to make atonement for thee."

(S. H. Kellogg, D. D.)

"The sacrifice which Jesus Christ offered for His people was better than zany or all offered under the Levitical law; for they all combined in Him. It was a richer sacrifice by far in itself, for in the Levitical sacrifice there was only the principle of brute life; but in Christ's not only human, but holy, and more, it was Heavenly blood, and so much higher in intrinsic value. His was no involuntary sacrifice, no accidental death; for while sentence was pronounced in Pilate's hall yet "it pleased the Lord to bruise Him." His sacrifice of Himself procures a more thorough cleansing, for it is no ritual or ceremonial cleanness, but a purged conscience, and eternally settles the question of sin. It brings the soul at once into freedom to serve God; the cleansed spirit is brought into delightful service for the Redeemer; it sweeps all time in its efficacy, and is yet to have a more glorious consummation; for our High Priest is in the Holy Place just now, but the curtain will be drawn before long, and He shall come with stretched-out hands bearing the print of the nails — coming out to bless His people."

(Arch. Brown.)

S. S. Chronicle.
Some Africans are terribly bloodthirsty and cruel. A chief, one day, ordered a slave to be killed for a very small offence. An Englishman who overheard the order at once went to the chief and offered him many costly things if he would spare the poor man's life. But the chief turned to him and said: "I don't want ivory, or slaves, or gold; I can go to yonder tribe and capture their stores and villages. I want no favours from the white man. All I want is blood." Then he ordered one of his men to pull the bowstring and discharge an arrow at the heart of the poor slave. The Englishman instinctively threw himself in front and held up his arm, and the next moment the arrow was quivering in the white man's flesh. The black men were astonished. Then, as the Englishman pulled the arrow from his arm, he said to the chief: "Here is blood; I give my blood for this poor slave, and I claim his life." The chief had never seen such love before, and he was completely overcome by it. He gave the slave to the white man, saying: "Yes, white man, you have bought him with your blood, and he shall be yours." In a moment the poor slave threw himself at the feet of his deliverer, and with tears flowing down his face, exclaimed: "Oh, white man, you have bought me with your blood; I will be your slave for ever." The Englishman could never make him take his freedom. Wherever he went the rescued man was beside him, and no drudgery was too hard, no task too hopeless for the grateful slave to do for his deliverer. If the heart of a poor heathen can thus be won by the wound on a stranger's arm shall not we, who are "redeemed by the precious blood of Christ," give our whole lives also to His service?

(S. S. Chronicle.)

I would earnestly commend this remission by the shedding of blood to those who have not yet believed. Mr. Innis, a great Scotch minister, once visited an infidel who was dying. When he came to him the first time, he said, "Mr. Innis, I am relying on the mercy of God; God is merciful, and He will never damn a man for ever." When he got worse and was nearer death, Mr. Innis went to him again, and he said, "Oh, Mr. Innis, my hope is gone; for I have been thinking if God be merciful, God is just too; and what if, instead of being merciful to me, He should be just to me? What would then become of me? I must give up my hope in the mere mercy of God; tell me how to be saved!" Mr. Innis told him that Christ had died in the stead of all believers — that God could be just, and yet the justifier through the death of Christ. "Ah!" said he, "Mr. Innis, there is something solid in that; I can rest on that; I cannot rest on anything else."

( C. H. Spurgeon.)

Martin Luther went one day to see a lad who lay dying. Among the questions asked him was this: "What will you take with you to God?" "Everything that is good," was the reply. "How can you, a poor sinner, take anything to God?" asked the great man. "I will take to God in heaven an humble and a contrite heart, sprinkled with the blood of Christ," was the reply of the dying boy. "Go then, dear son, you will be a welcome guest with God," responded Luther.

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