THE BURNT-OFFERING..

"And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:

"And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make atonement for himself, an and. for the people.

And the fat of the sin offering shall he burn upon the altar. "And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come int the camp.

And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the their flesh, I their dung.

And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.-Lev. xvi. 23-28. THIS change of garments of the high priest, implies a change of ministration. The whole of the service which he had conducted in the fine linen garments, was connected with one aspect of atonement, the putting away of sins in respect to God's judgment of wrath. The offering of the burnt-offering presents another aspect of atonement, viz: the acceptance of the worshipper according to the sweet savour of the sacrifice. Aaron therefore left the holy garments in the tabernacle where he had sprinkled the blood, and put on his own garments which were the garments for glory and beauty. This may be seen on referring to Exod. xxviii. 2, 4, 41; xxix. 21, 29; Lev. viii. 30; xxi. Io. It has been before observed, that these garments bore a representative character, and identified the high priest himself with the people Israel, in glory and beauty. Thus once a year, that nation had its sins numbered before God in order to be put away, and it stood in acceptance according to the sweet savour of the burnt-offering. The holy places were also cleansed, so that the Levitical routine of service could be conducted in them.

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The man that led away the scapegoat, and he also who burnt the sin-offerings outside the camp, had to

wash themselves and their clothes in water before they could return into the camp. This command proves how closely the scapegoat was allied to the sin-offering. In either case, all the uncleanness or defilement which attached substitutionally to the victim, was in no sense to be brought back again into the camp for the time all sin had been borne away, and all traces of its defilement were to be obliterated...

The 50th year called the year of jubilee," began on the day of atonement. The trumpet was then blown, and the holy year of rest and liberty began, when also ̈ every man returned to the possession God had given him in the land. Lev. xxv. 9—13. Have we not in

this abundant instruction for our souls? We can have no holiness; we cannot be "holy brethren "except through the blood of atonement; we cannot walk at liberty with God; at liberty from the dominion of sing at liberty from the bondage of law, unless we trust in the full grace of God in the gift of His blessed Son, as having answered for us as

eternal. We shall enter Sinners, and given us life

"every man into his possession" in a little while, when the great trumpet of redemption is blown at the return of Christ, and when the full value of His atoning blood is made manifest on the resurrection morning, and the new song, "Thou wast slain and hast redeemed us to God by thy blood," (which even now faith anticipates,) is sung in all its fulness.

Space will not allow of a more lengthened exposition of this beautiful type of the day of atonement; or of a more distinct consideration of its future application to the nation of Israel for which the Lord died. John xi. 50. The two chapters in the New Testament which have especial reference to it are John xx., when the Lord appeared to Mary Magdalene early in the morning, and

*It will be observed in turning to Exod. xxx. 10, that the word "atonement" is in the plural, (“atonements.") It ought to be in the plural also in Lev. xxiii; 27, 28; Num. xxix. II. The day is "a day of atonements." Lev. xxiii. 27, 28; xxv. 9. Probably the use of the plural arises from the various aspects of atonement embraced on this occasion.

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spoke of His ascending to His Father and His God, and returned in the evening to speak peace to His disciples; and Heb. x., which is almost a running commentary by way of contrast. It will be seen by what has been already written, that the day of atonement comprised four great actions of the high priest-making atonement by blood in the holiest; establishing the altar of incense→→ intercession, upon the ground of the blood of atonement; giving to the people the knowledge of the remission of their sins under the type of the scapegoat; and lastly, taking his full representative character in glory and beauty on the ground of acceptance through the sacrifice for a sweet savour, The great truths illustrated are Christ made sin for us. 2nd Cor. v. 21. "The Lord hath laid on him the iniquity of us all." Isa. liii. 6. "He bare the sin of many." Isa. liii. 12. Who himself bare our sins in his own body on the tree." Ist Pet. ii. 24. Their sins and their iniquities will I remember no more." Heb. x. 17. {*}

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CONCLUDING ADDRESS. 77

In bringing the present portion of this work on the tabernacle to a conclusion, the writer desires to address a few words to any unsaved, unconverted reader, under whose eye it may fall. It will be seen that the truth's heretofore enumerated have chiefly been for believers, for those who are saved and who know they are saved, because they believe what God says in His Word. But some one may take up this book who is not saved, or who questions or doubts his salvation. To such an one the writer would appeal in the language of God Himself. "What could have been done more that I have not done?" Is it possible for God to do more than He has done? Or can He express more clearly, more plainly what He has done than He has expressed it over and over again in His Word? What more can be done? Hear the word of the Lord. "Thou shalt call his name JESUS, for he shall save his people from their

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sins." Mat. i. 21. "Behold the Lamb of God which taketh away the sin of the world." John i. 29. "When I shall take away their sins." Rom. xi. 27. "Ye know that he was manifested to take away our sins." Ist John iii. 5. "Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.” Heb. ix. 26. "To give knowledge of salvation unto his people by the remission of their sins." Luke i. 77. That repentance and remission of sins should be preached among all nations," Luke xxiv. 47. "Him hath God exalted with his right hand, to be a Prince and a Saviour; for to give repentance to Israel, and forgiveness of sins." Acts v.31."Through this man is preached unto you the forgiveness of sins." Acts xiii. 38. "That they may receive forgiveness of sins, and inheritance amongst them that are sanctified through faith that is in me" (Jesus.) Acts xxvi. 18. "Through his name whosoever believeth in him shall receive remission of sin." Acts x. 43. "Now

sere remission of these is there is no more offering for

Heb. X. 18. "Christ died for the ungodly." Rom. v. 6. "Christ died for our sins according to the Scriptures." Ist Cor. xv. 3. "To give his life a ransom for many." Matt. xx. 28. "He laid down his life for us." Ist John iii. 16. "Who gave himself for our sins. Gal. i. 4. "Christ hath once suffered for sins, the justone instead of unjust ones, that he might bring us toGod." Ist Pet. iii. 18. "Who was delivered for our offences." Rom. iv. 25. "Who his own self bare our sins in his own body on the tree." Ist. Pet. ii. 24. "He bare the sin of many." Isa. liii. 12. "Christ was once offered to bear the sins of many." Heb. ix. 28. "When he had by himself purged our sins sat down." Heb. i. 3. "After he had offered one sacrifice for sins for ever sat down.", Heb. x. 12. "He is the propitiation for our sins." Ist John ïi. 2, "I write unto you little children, because your sins are forgiven you for his name's sake." Ist John ii. 12. "It is the blood that maketh atonement for the soul." Lev. xvii. II. "Without shedding of

blood is no remission." Heb. ix. 22. "The blood of Jesus Christ his son cleanseth us from all sin." Ist John i. 7: "Unto him that loved us and washed us from our sins in his own blood." Rev. i. 5. They have washed their ro and made them white in the blood of the Lamb," vii. 14. Being now justified by his blood." Rom. v. 9. "Thou wast slain and hast redeemed us to God by thy blood." Rev. v. 9. In whom we have redemption through his blood, the forgiveness of sins." Eph. i. 7. "In whom we have redemption through his blood, the forgiveness of sins." Col. I. 14. "This i. is my blood of the new covenant which is shed for many for the remission of sins." Matt. xxvi. 28; Mark xiv. 24. xiv. 24. Whom God hath set forth to be a propitiation through faith in his blood." Rom. ii. 25. Made high by the blood of Christ." Eph. ii. 13.

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That he might if the double with hyph. ii. 13.

Heb. xiii. 12. Not redeemed with corruptible things as silver and gold, but with the precious blood of Christ." Ist Pet. i. 18. Having made peace through the blood of his cross." Col. i. 20.

blood." Acts xx. 287 Purchased with his own

“God is said to pardon." Isa. Iv. 7,. « To pass by transgression: not to retain his anger: to delight in mercy: to subdue iniquities : to cast all sins into the depths of the sea.” Micah vii. 18, 19. To cast sins behind his back." Isa. xxxviii. 17. To remember them no more." Jèr. xxxi. 34. To blot out sins and transgressions. Acts iii. 19; Isa. xliii. 25; xliv. 22. Not to impute iniquityto cover sin." Psa. xxxii. 2. "To justify the ungodly." Rom. iv. 5. To fish the transgression and to make an end of sins." Dan. ix. 24. God commendeth his love

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toward us in that while we were yet sinners Christ died for us." "When we were enemies we were reconciled to God by the death of his Son." Rom. v. 8, 10.

"This is a faithful saying, and worthy of all acceptation that Christ Jesus came into the world to save sinners." Ist Tim. i. 15.