shadows. Many Levitical rites appear to us unmeaning; but they would not do so if presented in a new relation. As it is said of the rigid features of a marble statue, that they may be made to move and vary their expression so as even to smile, when a skilful hand knows how to move a bright light before it; so may it be with these apparently lifeless figures, in the light of that bright Millennial Day. At all events, it is probably then that this much-neglected Book of Leviticus shall be fully appreciated. Israel-the good Olive-tree-shall again yield its fatness to the nations round. (Rom. xi. 17.) Their ancient ritual-may then be more fully understood, and blessed truth found beaming forth from long obscurity. When Jesus, the High Priest, comes forth from the holiest, there may be here fountains of living water to which he shall lead us-himself seen to be the glorious Antitype, the Alpha and the Omega!

But let us proceed to the contents of this Book. It will be found that it contains a full system of truth, exhibiting sin and the sinner, grace and the Saviour; comprehending, also, details of duty, and openings into the ages to come,-whatever, in short, bears upon a sinner's walk with a reconciled God, and his conversation in this present evil world. Our Heavenly Father has condescended to teach his children by most expressive pictures; and, even in this, much of his love appears.

The one great principle of interpretation which we keep before us, is Apostolic practice. This is the key we have used. We find the sacred writers adduce the likeness that exists between the thing that was typified and the type itself, and resting satisfied there. So we lay down this as our great rule, there must be obvious resemblance. And next, we search into these types, in

the belief that Christ is the centre-truth of revelation; and surely no principle is more obviously true? The body or substance of the law is Christ (Col. ii. 17) and types are a series of shadows projected from Christ" the body." It is this Messiah that has been, from the beginning, the chief object to be unveiled to the view of men; and in the fact that New Testament light has risen, lies our advantage in searching what these things signify. Mr. M'Cheyne, of Dundee, thus expressed himself, on one occasion, regarding this point, in a letter to a friend :-"Suppose," said he, "that one to whom you were a stranger was wrapt in a thick veil, so that you could not discern his features. Still if the lineaments were pointed out to you through the folds, you could form some idea of the beauty and form of the veiled one. But suppose that one whom you know and love-whose features you have often studied face to face—were to be veiled up in this way, how easily you could discern the features and form of this Beloved One! Just so, the Jews looked upon a veiled Saviour, whom they had never seen unveiled. We, under the New Testament, look upon an unveiled Saviour; and, going back on the Old, we can see, far better than the Jews could, the features and form of Jesus the Beloved, under that veil. In Isaac offered (Gen. xxii.), in the scape-goat (Lev. xvi.), in the shadow of the great rock (Isa. xxxii. 2), in the apple-tree (Song ii. 2), what exquisite pictures there are seen of Jesus! and how much more plainly we can see the meaning than believers of old." To the same purpose John Bunyan writes. He represents Mansoul, in his "Holy War," as feasting at the Prince's table, and then getting riddles set before them. "These riddles were made upon the King Shaddai, and Emmanuel his

son, and upon his wars and doings with Mansoul.

And when they read in the scheme where the riddles were writ, and looked in the face of the Prince, things looked so like, the one to the other, that Mansoul could not forbear but say, 'This is The Lamb! This is The Sacrifice! This is The Rock! This is The Red Cow! This is The Door! and This is The Way!""

The space of a month was occupied in delivering the various ordinances of this Book to Moses. This is proved from Exod. xl. 17, compared with Num. i. 1. It is the revelations of that one memorable month that are now to form the subject of our study. Witsius (De Mysterio Tab.) has remarked, that God took only six days to creation, but spent forty days with Moses in directing him to make the tabernacle-because the work of grace is more glorious than the work of creation. And so we find the law from Sinai occupying three days at most, while these rules that exhibited the love and grace of God are spread over many weeks.

The Burut-Offering.

BEHOLD THE LAMB OF GOD, THAT TAKETH AWAY THE SIN OF THE WORLD." John i. 29.

THE tabernacle was that tent whose two apartments, separated by the veil, formed the Holy place, and the Most Holy. This "tabernacle" was God's dwelling-place on earth; where he met with men-the token of his returning to man after the fall. It was here that "the voice of the Lord God" was often heard, as in Eden, in the cool of the day.

CHAPTER I.

Ver. 1. "And the Lord called unto Moses, and spake unto him out of the tabernacle of the congregation, saying."

THE cloud that guided Israel* had descended on the tabernacle; and while this pillar stood over it, the glory of the Lord filled the Holy of Holies within. (Exod. xl. 34.) Rays of this glory were streaming out all around, perhaps like the light that shone from Christ's form on the holy Mount," through his raiment, till the whole hill shone. Out of the midst of this "excellent glory" (2 Pet. i. 17) came the voice of the Lord. He called on

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* In Exod. xl. 34-38, we have the general history of this cloud; not the narrative of its motions on a particular occasion.