we learn the infinite value, and the unspeakable preciousness of that one sacrifice which they typify. The brazen altar tells therefore of Christ, of that one sacrifice of Christ when He through the eternal Spirit offered Himself without spot to God. When the sinner (an Israelite) therefore brought a sacrifice, he owned by that very act that he could not of himself meet God's righteous claims, that he was a sinner, and as such had forfeited his life; and hence it was that he brought another life to be offered up in his stead. Coming thus, he identified himself with the sacrifice, as shown by putting his hand upon its head. (Lev. i. 4, &c.) If he brought a sin-offering, the fat only of the inwards, &c., of which was burnt upon this altar (see Lev. iii.), when he put his hand upon its head, his guilt was transferred (in figure) to the offering, and it was consequently burnt as an unclean thing-charged with the offerer's sins-outside the camp. If it were a burnt-offering, by the same act of laying his hand upon the head of the victim he became transferred, as it were, into, completely identified with, all the acceptance of the sacrifice. Two things were thus effected. On the one hand, his sins were put out of God's sight; on the other, he was brought before God in all the acceptance of Christ. Thus, if the altar tested man in righteousness, it revealed the grace that had provided a perfect sacrifice on his behalf; so that God could meet him in grace and love, as well as in righteousness, and give him a title to stand in perfect acceptance in His holy presence. The very size of the altar illustrates this truth. It was five cubits square. It was responsibility man-wards completely displayed and met in the cross of Christ. How abundant then the encouragement which God gives to the sinner! The claims of His throne, His government, have been met by the altar; for the blood has been sprinkled upon it, and the sacrifice has been consumed. He can therefore receive in grace and in righteousness every one that in faith approaches the altar; and it is to announce these glad tidings that the gospel is sent forth into every land. The cross of Christ is the meetingplace now between God and the sinner. It is on the foundation of what was accomplished there that He can be just and the Justifier of every one that believeth in Jesus. There is no other ground on which He can bring the sinner into His presence. If the Israelite rejected the brazen altar, he shut himself out for ever from the mercy of God; and, in like manner, whoever rejects the cross of Christ, shuts himself out for ever from the hope of salvation. The horns of the altar may also be considered. There were four-one on each corner. (v. 2.) In certain cases the blood of the sacrifice was sprinkled upon these, as, for example, in the sin-offering for the ruler or for one of the common people. (Lev. iv. 25, 30, &c.) The horn is a symbol of strength. When therefore the blood was sprinkled upon the horns, the whole strength of the altar (and it was displayed in all its completeness) which had been against, is now exercised on behalf of the sinner. The horns of the altar became thus a place of refuge, an inviolable sanctuary, for all who were rightfully under their protection on the ground of the sprinkled blood. Joab sought this protection when he fled from Solomon (1 Kings ii. 28); but inasmuch as he had no claim upon it, for he was a murderer, he was slain. This is like the sinner who, in his extremity, would fain claim the benefits of the death of Christ to escape the judgment, though he is still alienated in heart from Him. But wherever there is trust in the value of the sacrifice which has been offered to God upon the altar, there is no power in earth or hell that can touch the soul that rests under its shelter and protection. "The soul that on Jesus hath leaned for repose, I will not, I will not, desert to its foes; That soul, though all hell should endeavour to shake, It will be interesting to look for a moment at the provision for the journey detailed in Numbers iv.: "And they shall take away the ashes from the altar, and spread a purple cloth thereon: and they shall put upon it all the vessels thereof, wherewith they minister about it, even the censers, and the fleshhooks, and the shovels, and the basons, all the vessels of the altar; and they shall spread upon it a covering of badgers' skins, and put to the staves of it." (vv. 13, 14.) The purple cloth was put immediately upon the altar. Purple is royalty, and this makes the interpretation evident. It is the sufferings of Christ-as seen in the altar,-and the glories that should follow, as shown by the purple. The cross first, and then the crown. But the altar was in the wilderness, and hence the badgers' skins were without, covering up the purple. The time for the assumption of the royal glory of Christ had not yet arrived. In the meantime the badgers' skins-emblem of that holy vigilance which guarded Him from evil while passing on through the wilderness in rejection, and while waiting for the time of His kingdom, were alone seen. The vessels of the altar were all made of brass, in harmony with its characteristic feature. The staves wherewith the altar was to be borne were of shittim-wood and brass, as the altar itself. Finally, Moses is again reminded that the pattern shown him in the mount must be his guide. The wisdom of God alone could devise the altar which was to embody so many blessed truths. A king Ahaz, enamoured by the beauty of the Syrian altar, may reject the altar of God (2 Kings xvi.); but it was the ruin of him and of all Israel. (2 Chron. xxviii. 23.) So now men may refuse the preaching of the cross of Christ, finding in it, according to their thoughts, either a stumblingblock or foolishness, and choose an altar for their worship which meets their own æsthetic tastes, and which will not therefore offend the prejudices of the natural man; but, as in the case of Ahaz, it can only end in their everlasting ruin. God only can prescribe the suited way and method of access to Himself. CHAPTER XXV. THE COURT OF THE TABERNACLE. EXODUS xxvii. 9-19. THE brazen altar having been prescribed, the court of the Tabernacle follows. This, it will be remembered, was the open space surrounding the Tabernacle, enclosed by hangings of fine twined linen, as detailed in this scripture. It formed the third division-when considered as a part of, or rather as connected with, the Tabernacle proper. In this, as shown before, there were the holy of holies, the innermost compartment; then, passing outward, the holy place; and then the court which is here given. This is also a manifestation of God-teaching how that Christ is ever before the mind of the Spirit in every part of the sanctuary; and that Christ is thus the only key to unlock its mysteries. : "And thou shalt make the court of the tabernacle : for the south side southward there shall be hangings for the court of fine twined linen of an hundred cubits long for one side and the twenty pillars thereof and their twenty sockets shall be of brass; the hooks of the pillars and their fillets shall be of silver. And likewise for the north side in length there shall be hangings of an hundred cubits long, and his twenty pillars and their twenty sockets of brass; the hooks of the pillars and their fillets |