burnt with fire outside the camp, and no portion consumed on the altar of burnt offering

The feasts above alluded to have also a prophetic character, bearing on the second coming of the Lord Jesus. But it is not the object of the present exposition to enter into this deeply interesting subject.

There were two other occasions on which goats were offered as sin-offerings for Israel, as a people: the one (Lev. ix.) on the consecration of the priesthood: the other (Num. vii.) at the dedication of the altar. In the former case, the priests, Aaron and his sons, having themselves experienced the virtues of the sacrifices offered for them by Moses, took their place of priesthood, on the behalf of Israel, on the last day of their consecration, an eighth day. In the latter, each tribe was represented by its prince; and each prince presented precisely the same offerings and sacrifices at the dedication of the altar. Thus each Israelite could claim the value of the priesthood for himself; the whole people having been identified with the sacrifices on the eighth day of consecration; and the need of each tribe was equally expressed; and each stood alike accepted, through the offerings presented at the dedication of the altar.

us,

So it is, even now, as it regards the Church of God. Christ has loved it, and given Himself for it, (Eph. v. 25,) and this love, and the value of this sacrifice, is equally true towards each individual in the Church. He loved and gave Himself for us, Eph. v. 2. He loved ME, and gave Himself for ME, Gal. ii. 20. And if we measure the amount of our need and misery by reason of sin, each of us requires the whole virtue of the perfect sin-offering: the entire work of the great High Priest is indispensable for each, and each stands accepted in the Beloved, according to the full and unspeakable glory, dignity, and value of His person. Two other breadths of the second goats' hair curtain may have allusion to these sin-offerings, presented on the day of consecrations, and on the dedication of the altar.

Hitherto, we have considered the goat, as offered for a sin-offering on behalf of Israel collectively. The same animal might also be selected by an individual Israelite, for a burnt-offering, Lev. i. 10-for a peace offering, iii. 12-and for a sin or trespass-offering, iv. 28, and v. 6. Thus the whole eleven curtains of goats' hair may embody a memorial of every sacrifice presented by an Israelite, but especially of the sin-offering presented for the whole people. Breadth for breadth, the beautiful inner curtains were accurately covered up by the goats' hair. Indeed, the whole building was enveloped in this fabric; as if to enunciate the great truth, that God could have no tabernacle amongst men, and could not display His glory and beauty in the midst of them, unless His dwelling-place proclaimed, in every part, the fact that sin and infirmity had been fully met by a perfect sacrifice : and even death had yielded up a record of purity and holiness, fit to be perpetuated for ever in His presence.

It has been before remarked, that these curtains of goats' hair are particularly specified as the tent; while the beautiful curtains are called the tabernacle.

Exod.xxvi. 7.-To be a covering, (or rather) tent, upon the tabernacle.

,, II.-Couple the tent together, that it may be one.-xxxvi. 18.

12, 13.-Curtains of the tent.

14.-Covering for the tent.

,, XXXV.II.—The tabernacle, his tent, and his

coverings.

,,xxxvi. 14. For the tent over the tabernacle.

xl. 19.-Spread abroad the tent, over the tabernacle.

Num. iii. 25.-The tabernacle and the tent.

A twofold object was attained by this construction. The tabernacle formed a dwelling-place for God in the midst of His people. It was also a tent, where they could congregate for worship, for help, and blessing. The goats' hair curtains recording the fact of the kid of

the goats having been slain for sin; Jehovah was enabled to manifest His glory in the midst of His people, and to abide with them, notwithstanding their waywardness and evil.

Speaking from the tabernacle thus covered with its tent of goats' hair, God could say, "I have not beheld iniquity in Jacob: neither have I seen perverseness in Israel." The breath of the accuser was prevented from entering the holy places of God's dwelling: for an outspread record of abundant sacrifice proclaimed a full answer of atonement made to every accusation respecting sin and the goats' hair curtains protected the tabernacle of God, breadth for breadth, from Israel's defilement. North, south, east, west, and heavenward, these eleven curtains witnessed to God's holiness, by proclaiming wide and far, that sin had been judged in the slain lamb; that iniquity was covered; and a hidingplace prepared, where the justified sinner was compassed about with songs of deliverance.

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Also the tent of congregation was so fashioned as to keep in constant remembrance the important truth, that atonement must precede worship: and the priests themselves, who ministered in the holy place, might have learned, from the arrangement of the tabernacle, the order of our song of praise. "Unto Him that loveth us,

and hath washed us from our sins in His own blood, and hath made us kings and priests unto God and His Father; to Him be glory and dominion for ever and ever. Amen." Rev. i. 5.

THE COVERINGS.

"And thou shalt make a covering for the tent of rams' skins dyed red, and a covering above of badgers' skins.—Exod. xxvi. 14.

"And he made a covering for the tent of rams' skins dyed red, and a covering of badgers' skins above that.-Exod. xxxvi. 19.

THERE were two coverings; one of rams' skins dyed red, and another of badgers' skins; besides the two sets of curtains, which formed the tabernacle and tent. The curtains were measured: the coverings were not. On referring to Rev. xi. i, “And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court, which is without the temple, leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot, forty and two months." We perceive that, to measure the temple, &c., was synonymous with claiming it as a place valuable to God. While the court, which represented the city, not being measured, was still, for a season, to be left in the hands of the Gentiles. In the type before us, the two sets of curtains being measured, would seem to signify, that they were costly, and precious to God; and being such, would have an eternal value: while the coverings were only provided for a time, having no intrinsic value in them, but exhibiting an outward appearance which eventually would pass away.

THE COVERING OF RAMS' SKINS DYED RED.-As the curtains of goats' hair are especially spoken of as a tent above the tabernacle, or beautiful curtains ; so the rams' skins dyed red are particularly mentioned as a covering above the tent, or curtains of goats' hair. Exod. xxvi. 14, "And thou shalt make a covering for the tent (of) rams' skins dyed red." Exod. xxxvi. 19, "And he made a covering for the tent of rams' skins dyed red." Exod. xl. 19, "And he spread abroad the tent over the

tabernacle, and put the covering of the tent above upon it." Num. iii. 25, "The tabernacle, and the tent, and the covering thereof." Num. iv. 25, "The curtains of the tabernacle, and the tent of congregation, his covering, and the covering of the badgers' skins, that is above upon it."

It will be perceived from these quotations, that, though "the covering sometimes includes both the rams' skins and badgers' skins, yet the covering of rams' skins is, in some instances, exclusively connected with the goats' hair curtains. The latter, if the explanation of the type already given be correct, perpetuated a precious remembrance of the sin-offering, as affording a shelter for God's priests in their worship, and approach to God.

The covering of rams' skins dyed red, seems to depict that outward aspect of affliction and sorrow, which the blessed Lord presented to the eyes of men, so that they considered Him to be marked out as a victim, under some peculiar dealings of God's hand in judgment. Many were astonished at Him; "His visage was more marred than any man, and His form more than the sons of men." Isa. lii. 14. He was esteemed to be stricken of God, and afflicted. Isa. liii. 4. Such was the estimation, in which the Lord was held, by those who ignorantly gazed upon Him when hanging on the tree; not understanding that the object, for which He hung there, was, that He might bear our sorrows, and carry our griefs; and not recognising, that God was there bruising Him for our iniquities, and that, with His stripes, we are healed. Men could not fail to perceive the covering of rams' skins dyed red-the sorrow and death, in which the blessed Lord was steeped. But they saw not the precious goats' hair curtains beneath. They estimated not the unspeakable value of His sighs, and groans, and tears, and death upon the cross for sin. And so it is still. The Socinian, the Neologian, can admire the ways and words of Jesus in His life on earth; can present Him as a perfect specimen of what man should be. But the costly pre