and the ram, the sacrifice of peace offerings, which was for the people: and Aaron's sons delivered unto him the blood, and he sprinkled it upon the altar round about, and the fat of the ox; and of the ram, the fat tail, and that which covered the inwards, and the kidneys, and the caul of the liver: and they put the fat upon the breasts, and he burnt the fat upon the altar: and the breast and the right thigh Aaron waved for a wave offering before the Lord; as Moses commanded." Verses 7-21 detail the way in which this commandment of Moses was carried out in the offerings, first, for Aaron and his sons, and then for all the people; but, as the peculiarities of these several offerings have been already explained, they need not here detain us. That which is new, and of profound spiritual and typical meaning, is the _order_ of the sacrifices as here enjoined; an order, which as we learn from many Scriptures, represented what was intended to be the permanent and invariable law. The appointed order of the offerings was as follows: first, whenever presented, came the sin-offering, as here; then, the burnt-offering, with its meal-offering; and last, always, the peace-offering, with its characteristic sacrificial feast. The significance of this order will readily appear if we consider the distinctive meaning of each of these offerings. The sin-offering had for its central thought, expiation of sin by the shedding of blood; the burnt-offering, the full surrender of the person symbolised by the victim, to God; the meal-offering, in like manner, the consecration of the fruit of his labours; the peace-offering, sustenance of life from God's table, and fellowship in peace and joy with God and with one another. And the great lesson for us now from this model tabernacle service is this: that this order is determined by a law of the spiritual life. So much as this, even without clear prevision of the Antitype of all these sacrifices, the thoughtful Israelite might have discerned; and even though the truth thus symbolised is placed before us no more in rite and symbol, yet it abides, and ever will abide, a truth. Man everywhere needs fellowship with God, and cannot rest without it; to attain such fellowship is the object of all religions which recognise the being of a God at all. Even among the heathen, we are truly told, there are many who are feeling after God "if haply they may find Him;" and, among ourselves in Christian lands, and even in the external fellowship of Christian churches, there are many who with aching hearts are seeking after an unrealised experience of peace and fellowship with God. And yet God is "not far from any one of us;" and the whole Scripture represents Him as longing on His part with an incomprehensible condescension and love after fellowship with us, desiring to communicate to us His fulness; and still so many seek and find not!