be a new lump, as ye are unleavened. For even Christ our Passover is sacrificed for us” (1 Cor. v. 7).

:

"For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again." "For He hath made Him to be sin for us, who knew no sin; that we might be made the righteousness of God in Him’ (2 Cor. v. 14, 15, 21).

"Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree” (Gal. iii. 13).

"In whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace." "And walk in love, as Christ also hath loved us, and hath given Himself for us an offering and a sacrifice to God for a sweet-smelling savour" (Eph. i. 7; v. 2).

66 Who gave Himself a ransom for all, to be testified in due time" (1 Tim. ii. 6).

"Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Tit. ii. 14).

Hebrews vii., ix., x.

"And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass‹ the time of your sojourning here in fear: forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the

precious blood of Christ, as of a lamb without blemish and without spot." "Who His own self bare our sins in His own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed." "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit" (1 Pet. i. 17-19; ii. 23; iii. 18).

"And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation." "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing” (Rev. v. 9, 12).

As we have already seen, the blood of the sin offering for the priest and the congregation was carried into the Holy Place. In consequence of which the carcases might not be eaten (Lev. v. 30), but the carcases of the others, which may be designated modified sin offerings, were given to the priests for food (Lev. vi. 29; x. 17, 18). But what could have been the typical meaning of the priest's thus eating this abomination, the "sin" of the people? It must have been that he did so as the official mediator and surety of the covenant, and thus became responsible for their sins, that he might reconcile them to God. We require to compare with the Mosaic type the

statements of the apostle, in order to bring this clearly out. It is in reference to His priesthood that Christ is called by him, the Surety of a better, that is, a Christian testament (Heb. vii. 20-28). This was clearly implied in the fact that the Jewish priests, under the high priest, were one body, the surety of the Mosaic testament. "The eating of the sin offering by the priests, besides its primary typical import, and in perfect consistency with it, is also a figure of the great privilege which believers enjoy, of living by faith on the Son of God. The priests, as has already been shown, were united together under the high priest. In their unity they thus constituted a type of Christ, the one great High Priest. But as a body of men under the high priest they were figures of the 'holy,' 'royal,' 'spiritual priesthood.' Believers, like Aaron and his sons, dwell in God's house, 'in the secret place of the Most High.' They occupy not only the outer court, but worship in the unseen sanctuary." They are also privileged to eat the bread of life in God's presence. "Illuminated by the sevenfold light of the Holy Spirit, they worship in spirit and in truth at the golden altar. They are under one roof with the holy of holies; they are one family with heaven, though a vail still interposes. They are invested with the dignity and sacredness of the priestly character. And it would be well if they habitually felt and remembered this."*

We must for the present leave the subject; it will

"The Tree of Promise," p. 194.

necessarily demand further consideration in chapter x., in connection with the services of the Day of Atonement. Enough has been advanced to show that the sin offerings, with their slightly varied rituals, were so many striking and interesting types of our Saviour.

CHAPTER IX.

THE TRESPASS OFFERING.

"I lay my sins on Jesus,

The spotless Lamb of God;
He bears them all, and frees us
From the accursed load.

I bring my guilt to Jesus,

To wash my crimson stains
White in His blood most precious,
Till not a spot remains.”

AFTER the exposition given of the sin offering, the Trespass Offering, which was very closely allied to it, may soon be disposed of. Like the former, it was not a voluntary or spontaneous sacrifice. It was imperative on the ground of sin committed and guilt contracted.

It was also a sacrifice of atonement, and, while enforced by a positive command, had connected with it a promise.

One important circumstance in connection with the trespass offering must not be overlooked, namely, that restitution had to be made by the transgressor for the injury done to, or the property taken from, his neighbour by the offerer.

The ritual of the trespass offering differed in some