relationship was genuine, though the development was so defective. The spiritual application of all this is as simple as it is practical. To be a child of God is one thing; to be in the enjoyment of priestly communion and priestly worship is quite another. The latter is, alas! interfered with by many things. Circumstances and associations are allowed to act upon us by their defiling influence. We are not to suppose that all Christians enjoy the same elevation of walk, the same intimacy of fellowship, the same felt nearness to Christ. Alas! alas! they do not. Many of us have to mourn over our spiritual defects. There is lameness of walk, defective vision, stunted growth; or we allow ourselves to be defiled by contact with evil, and to be weakened and hindered by unhallowed associations. In a word, as the sons of Aaron, though being priests by birth, were nevertheless deprived of many privileges through ceremonial defilement and physical defects; so we, though being priests unto God by spiritual birth, are deprived of many of the high and holy privileges of our position by moral defilement and spiritual defects. We are shorn of many of our dignities through defective spiritual development. We lack singleness of eye, spiritual vigor, whole-hearted devotedness. Saved we are, through the free grace of God, on the ground of Christ's perfect sacrifice. "We are all the children of God, by faith in Christ Jesus;" but then, salvation is one thing; communion is quite another: sonship is one thing; obedience is quite another. These things should be carefully distinguished. The section before us illustrates the distinction with great force and clearness. If one of the sons of Aaron happened to be "broken-footed or broken-handed," was he deprived of his sonship? Assuredly not. Was he deprived of his priestly position? By no means. It was distinctly declared, "He shall eat the bread of his God, both of the most holy and of the holy." What, then, did he lose by his physical blemish? He was forbidden to tread some of the higher walks of priestly service and worship.--"Only he shall not go in unto the vail, nor come nigh unto the altar." These were very serious privations; and though it may be objected that a man could not help many of these physical defects, that did not alter the matter. Jehovah could not have a blemished priest at His altar, or a blemished sacrifice thereon. Both the priest and the sacrifice should be perfect. "No man that hath a blemish of the seed of Aaron the priest shall come nigh to offer the offerings of the Lord made by fire." (Chap. xxi. 22.) "But whatsoever hath a blemish, that shall ye not offer; for it shall not be acceptable for you." (Chap. xxii. 20.)