The reader will remark that in the twelfth and eighteenth verses there is a double action set forth. There is the action of the third day and the action of the seventh day. Both were essentially necessary to remove the ceremonial defilement caused by contact with the varied forms of death above specified. Now, what did this double action typify? what is it that, in our spiritual history, answers thereto? We believe it to be this: When we, through lack of watchfulness and spiritual energy, touch the unclean thing and get defiled, we may be ignorant of it, but God knows all about it. He cares for us, and is looking after us; not, blessed be His name, as an angry judge, or stern censor, but as a loving Father, who will never impute any thing to us, because it was all, long ago, imputed to the One who died in our stead. But though He will never impute it to us, He will make us feel it deeply and keenly. He will be a faithful reprover of the unclean thing; and He can reprove all the more powerfully simply because He will never reckon it against us. The Holy Spirit brings our sin to remembrance, and this causes unutterable anguish of heart. This anguish may continue for some time; it may be moments, days, months, or years. We once met with a young Christian who was rendered miserable for three years by having gone with some worldly friends on an excursion. This convicting operation of the Holy Ghost we believe to be shadowed forth by the action of the third day. He first brings our sin to remembrance; and then He graciously brings to our remembrance, and applies to our souls, through the written Word, the value of the death of Christ as that which has already met the defilement which we so easily contract. This answers to the action of the seventh day—removes the defilement and restores our communion.