In the burnt-offering, with which our book opens, we have a type of Christ "offering Himself without spot to God." Hence the position which the Holy Ghost assigns to it. If the Lord Jesus Christ came forth to accomplish the glorious work of atonement, His highest and most fondly cherished object in so doing was the glory of God. "Lo, I come to do Thy will, O God," was the grand motto in every scene and circumstance of His life, and in none more markedly than in the work of the cross. Let the will of God be what it might, He came to do it. Blessed be God, we know what our portion is in the accomplishment of this "will;" for by it "we are sanctified, through the offering of the body of Jesus Christ once." (Heb. x. 10.) Still, the primary aspect of Christ's work was Godward. It was an ineffable delight to Him to accomplish the will of God on this earth. No one had ever done this before. Some had, through grace, done "that which was right in the sight of the Lord;" but no one had ever perfectly, invariably, from first to last, without hesitation, and without divergence, done the will of God. But this was exactly what the Lord Jesus did. He was "obedient unto death, even the death of the cross." (Phil. ii. 8.) "He steadfastly set His face to go to Jerusalem." And as He walked from the garden of Gethsemane to the cross of Calvary, the intense devotion of His heart told itself forth in these accents,--"The cup which My Father hath given Me, shall I not drink it?" Now, in all this self-emptied devotedness to God there was truly a sweet savor. A perfect Man on the earth accomplishing the will of God, even in death, was an object of amazing interest to the mind of Heaven. Who could fathom the profound depths of that devoted heart which displayed itself, under the eye of God, on the cross? Surely, none but God; for in this, as in every thing else, it holds good that "no man knoweth the Son, but the Father," and no one can know aught about Him save as the Father reveals Him. The mind of man can, in some measure, grasp any subject of knowledge "under the sun,"--human science can be laid hold of by the human intellect; but no man knoweth the Son save as the Father reveals Him, by the power of the Holy Ghost, through the written Word. The Holy Ghost delights to reveal the Son--to take of the things of Jesus and show them unto us. These things we have, in all their fullness and beauty, in the Word. There can be no new revelation, inasmuch as the Spirit brought "_all_ things" to the apostles' memory, and led them into "_all_ truth." There can be nothing beyond "all truth;" and hence, all pretension to a new revelation and the development of new truth (meaning thereby truth not contained in the sacred canon of inspiration) is an effort on man's part to add to what God calls "all truth." No doubt the Spirit may unfold and apply, with new and extraordinary power, truth contained in the Word; but this is obviously a very different thing