Having thus endeavored to point out, in the first place, what was done with "the blood," and, in the second place, what was done with "the fat," we have now to consider what was done with "the flesh." "And the skin of the bullock, and _all his flesh_, ... even _the whole bullock_ shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt." (Ver. 11, 12.) In this act, we have the main feature of the sin-offering--that which distinguished it both from the burnt-offering and the peace-offering. Its flesh was not burnt upon the altar as in the burnt-offering, neither was it eaten by the priest or the worshiper as in the peace-offering; it was wholly burnt without the camp.[14] "No sin-offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire." (Lev. vi. 30.) "For the bodies of those beasts, whose blood is brought into the sanctuary by the high-priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate." (Heb. xiii. 11, 12.) [14] The statement in the text refers only to the sin-offerings of which the blood was brought into the holy place. There were sin-offerings of which Aaron and his _sons_ partook. (See Lev. vi. 26, 29; Numb. xviii. 9, 10.) Now, in comparing what was done with the "blood" with what was done with the "flesh," or "body," of the sacrifice, two great branches of truth present themselves to our view, namely, worship and discipleship. The blood brought into the sanctuary is the foundation of the former; the body burnt outside the camp is the foundation of the latter. Before ever we can worship in peace of conscience and liberty of heart, we must know, on the authority of the Word, and by the power of the Spirit, that the entire question of _sin_ has been forever settled by the blood of the divine Sin-offering--that His blood has been sprinkled perfectly before the Lord--that all God's claims, and all our necessities as ruined and guilty sinners, have been forever answered. This gives perfect peace; and, in the enjoyment of this peace, we worship God. When an Israelite of old had offered his sin-offering, his conscience was set at rest, in so far as the offering was capable of imparting rest. True, it was but a temporary rest, being the fruit of a temporary sacrifice; but, clearly, whatever kind of rest the offering was fitted to impart, that the offerer might enjoy. Hence, therefore, our Sacrifice being divine and eternal, our rest is divine and eternal also. As is the sacrifice, such is the rest which is founded thereon. A Jew never had an eternally purged conscience, simply because he had not an eternally efficacious sacrifice. He might, in a certain way, have his conscience purged for