In striking contrast with this ordinance, which gave the largest part of the meal-offering to the priest, is the law that of the frankincense he must take nothing; "all" must go up to God, with the "memorial," in the fire of the altar (vv. 2, 16). But in consistency with the symbolism it could not be otherwise. For the frankincense was the emblem of prayer, adoration, and praise; of this, then, the priest must take nought for himself. The manifest lesson is one for all who preach the Gospel. Of the incense of praise which may ascend from the hearts of God's people, as they minister the Word, they must take none for themselves. "Not unto us, O Lord, but unto Thy name be the glory." Such then was the meaning of the meal-offering. It represents the consecration unto God by the grace of the Holy Spirit, with prayer and praise, of all the work of our hands; an offering with salt, but without leaven, in token of our unchanging covenant with a holy God. And God accepts the offerings thus presented by His people, as a savour of a sweet smell, with which He is well pleased. We have called this consecration a duty; is it not rather a most exalted privilege? Only let us remember, that although our consecrated offerings are accepted, we are not accepted because of the offerings. Most instructive it is to observe that the meal-offerings were not to be offered alone; a bloody sacrifice, a burnt-offering or sin-offering, must always precede. How vividly this brings before us the truth that it is only when first our persons have been cleansed by atoning blood, and thus and therefore consecrated unto God, that the consecration and acceptance of our works is possible. We are not accepted because we consecrate our works, but our consecrated works themselves are accepted because first we have been "accepted in the Beloved" through faith in the blood of the holy Lamb of God. THE DAILY MEAL-OFFERING. vi. 14-23.