Full consecration of the person and the works, this then is the condition of fellowship with God; and if so many lament the lack of the latter, it is no doubt because of the lack of the former. We often act strangely in this matter; half unconsciously, searching, perhaps, every corner of our life but the right one, from looking into which by the clear light of God's Word we instinctively shrink, conscience softly whispering that just there is something about which we have a lurking doubt, and which therefore, if we will be fully consecrated, we must at once give up, till we are sure that it is right, and right for us; and for that self-denial, that renunciation unto God, we are not ready. Is it a wonder that, if such be our experience, we lack that blessed, joyful fellowship with the Lord, of which some tell us? Is it not rather the chief wonder that we should wonder at the lack, when yet we are not ready to consecrate all, body, soul, and spirit, with all our works, unto the Lord? Let us then remember the law of the offerings upon this point. No Israelite could have the blessed feast of the peace-offering, except, first, the burnt-offering and the meal-offering, symbolising full consecration, were smoking on the altar. But this full consecration seems to many so exceeding hard,--nay, we may say more, to many it is utterly impossible. A consecration of some things, especially those for which they care little, this they can hear of; but a consecration of _all_, that the whole may be consumed upon the altar before and unto God, this they cannot think of. Which means--can we escape the conclusion?--that the love of God does not yet rule supreme. How sad! and how strange! But the law of the offerings will again declare the secret of the strange holding back from full consecration. For it was ordained, that wherever there was sin in the offerer, unconfessed and unforgiven, before even the burnt-offering must go the sin-offering, expiating sin by blood presented on the altar before God. And here we come upon another law of the spiritual life in all ages. If fellowship with God in peace and joy is conditioned by the full consecration of person and service to Him, this consecration, even as a possibility for us, is in turn conditioned by the expiation of sin through the great Sin-offering. So long as conscience is not satisfied that the question of sin has been settled in grace and righteousness with God, so long it is a spiritual impossibility that the soul should come into that experience of the love of God, manifested through atonement, which alone can lead to full consecration.