from God, offering or no offering, so long as he has in his pocket his neighbour's money. For all such, full restoration with the added fifth, according to the law of the theocratic kingdom, was the unalterable condition of the Divine forgiveness; and we shall find that this law of the theocratic kingdom will also be the law applied in the adjudications of the great white throne. Furthermore, in that it was particularly enjoined that in the estimation of the value of the guilt-offering, not the shekel of the people, often of light weight, but the full weight "shekel of the sanctuary" was to be held the invariable standard; we, who are so apt to ease things to our consciences by applying to our conduct the principles of judgment current among men, are plainly taught that if we will have our trespasses forgiven, the reparation and restitution which we make must be measured, not by the standard of men, but by that of God, which is absolute righteousness. Yet again, in that in the case of all such trespasses on the rights of God or man it was ordained that the offering, unlike other sacrifices intended to teach other lessons, should be one and the same, whether the offender were rich or poor; we are taught that the extent of our moral obligations or the conditions of their equitable discharge are not determined by a regard to our present ability to make them good. Debt is debt by whomsoever owed. If a man have appropriated a hundred pounds of another man's money, the moral obligation of that debt cannot be abrogated by a bankrupt law, allowing him to compromise at ten shillings in the pound. The law of man may indeed release him from liability to prosecution, but no law can discharge such a man from the unalterable obligation to pay penny for penny, farthing for farthing. There is no bankrupt law in the kingdom of God. This, too, is evidently a lesson quite as much needed by Gentiles and nominal Christians in the nineteenth century after Christ, as by Hebrews in the fifteenth century before Christ. But the spiritual teaching of the guilt-offering is not yet exhausted. For, like all the other offerings, it pointed to Christ. He is "the end of the law unto righteousness" (Rom. x. 4), as regards the guilt-offering, as in all else. As the burnt-offering prefigured Christ the heavenly Victim, in one aspect, and the peace-offering, Christ in another aspect, so the guilt-offering presents to our adoring contemplation yet another view of His sacrificial work. While, as our burnt-offering, He became our _righteousness_ in full self-consecration; as our peace-offering, our _life_; as our sin-offering, the _expiation_ for our sins; so, as our guilt-offering, He made _satisfaction_ and plenary reparation in our behalf to the God on whose inalienable rights in us, by our sins we had trespassed without measure.