If, then, the law of the Levitical sin-offering abides in force no longer, this is not because God has changed, or because the truths which it set forth concerning sin, and expiation, and pardon, are obsolete, but only because the great Sin-offering which the ancient sacrifice typified, has now appeared. God hath "taken away the first, that He may establish the second" (Heb. x. 9). We have thus to do with the same God as the Israelite. Now, as then, He takes account of all our sins, even of sins committed "unwittingly;" He reckons guilt with the same absolute impartiality and justice as then; He pardons sin, as then, only when the sinner who seeks pardon, presents a sin-offering. But He has now Himself provided the Lamb for this offering, and now in infinite love invites us all, without distinction, with whatsoever sins we may be burdened, to make free use of the all-sufficient and most efficient blood of His well-beloved Son. Shall we risk neglecting this Divine provision, and undertake to deal with God by-and-bye, in the great day of judgment, on our own merits, without a sacrifice for sin? God forbid! Rather let us go on to say in the words of that old hymn:-- "My faith would lay her hand On that dear Head of Thine, While like a penitent I stand, And there confess my sin." CHAPTER VIII. _THE GUILT-OFFERING._ LEV. v. 14; vi. 7; vii. 1-7. As in the English version, so also in the Hebrew, the special class of sins for which the guilt-offering[11] is prescribed, is denoted by a distinct and specific word. That word, like the English "trespass," its equivalent, always has reference to an invasion of the rights of others, especially in respect of property or service. It is used, for instance, of the sin of Achan (Josh. vii. 1), who had appropriated spoil from Jericho, which God had commanded to be set apart for Himself. Thus, also, the neglect of God's service, and especially the worship of idols, is often described by this same word, as in 2 Chron. xxviii. 22, xxix. 6, and many other places. The reason is evident; for idolatry involved a withholding from God of those tithes and other offerings which He claimed from Israel, and thus became, as it were, an invasion of the Divine rights of property. The same word is even applied to the sin of adultery (Numb. v. 12, 27), apparently from the same point of view, inasmuch as the woman is regarded as belonging to her husband, who has therefore in her certain sacred rights, of which adultery is an invasion. Thus, while every "trespass" is a sin, yet every sin is not a "trespass." There are, evidently, many sins of which this is not a characteristic feature. But the sins for which the guilt-offering is prescribed are in every case sins which _may_, at least, be specially regarded under this particular point of view, to wit, as trespasses on the rights of God or man in respect of ownership; and this gives us the fundamental thought which