the redeemed it is said, that having come out of great tribulation, and having washed their robes, and made them white in the blood of the Lamb, they are therefore before the throne of God, and serve him day and night in his temple, Rev. iii. 12; vii. 14, 15. The earthly sanctuary was, at once, a palace and a temple. In the former view, it was the seat of the royal power and grandeur of the king of Israel; and in the latter, it was the seat of that exalted worship which was offered to Jehovah, and of that holy fellowship which was enjoyed in his service. And Heaven is the seat of the glorious power of the king of Zion, and the seat also of the most hallowed worship and holy blessedness, in the view of his glory as Emmanuel.

In the Levitical sanctuary, the seat of sacred worship and hallowed joy, the ordinance of praise was brought to its most finished state in the days of David and Solomon. And when we consider the many solemn and delightful truths that were clothed in the garb of poetry, and the preparation that was made for the affecting expression of them by the most exquisite music, we cannot but see that when the voice of the trained choir of the temple fell upon the ears of the assembled worshippers the effect must have been most impressive and elevating. There was thus exhibited a most striking representation of the general assembly and church of the first-born, in the peaceful temple of their God, singing with harmonious and enchanting accents the songs of the celestial Zion. We feel as if with the beloved disciple, we "heard as it were the voice of

a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia, for the Lord God omnipotent reigneth," Rev. xix. 6, and vii. 9—12, xiv. 2-5. And like the tribes of Israel we say, "Amen," and praise the Lord, 1 Chron. xvi. 36.

SECTION II.

OF THE SEVERAL DIVISIONS, AND THE PRINCIPAL FURNITURE OF THE LEVITICAL SANCTUARY.

We have hitherto spoken of the sanctuary as one whole, as is often done in Scripture; but it is of importance to consider also its different parts, and to inquire into their signification.

The tabernacle consisted of the court, the holy place, and the most holy place. These corresponded with the three orders of the sacred ministers taken from the tribe of Levi. The Levites, accordingly, ministered in the court, waiting there on the priests and assisting them in their sacred services. priests officiated in the holy place, for they only were admitted there, and the high priest alone, officiated in the most holy place.

The

The altar of burnt-offering, and the laver of washing, were placed in the court of the tabernacle. This altar was a striking representation of the Saviour, who, without the sanctuary of God properly

so called, offered himself a sacrifice, by pouring out his soul unto death. In him we find the offerer, the victim, and the altar, which sanctified the gift. "We have an altar, whereof they have no right to eat, who serve the tabernacle," Heb. xiii. 10. As there was but one altar for Israel; so there is but one mediator between God and men, the man Christ Jesus. To the altar were all the offerings of the people to be brought; because it was that on which alone Jehovah would receive them. On it, his name was recorded, and there, he said, he should meet with his worshippers, and bless them, Exod. xx. 24. And in Jesus we see a divinely appointed sacrifice, and a sacrifice which has been offered at a divinely appointed place, and in divinely appointed circumstances; and through it God is propitious to sinners. Such is the dignity of the Saviour's person, that an infinite value is thereby imparted to his offering; and hence, it is a solid foundation for the hope of transgressors.

The fire which burned on the altar, came originally from Heaven, or from before the Lord, as it did when the temple of Solomon was dedicated, Lev. ix. 24; 2 Chron. vii. 1. It was a striking symbol of the justice of him who is often denominated "a consuming fire." This fire of divine justice burned, as it were, upon his altar, till the Saviour appeared, in consuming whom it fully spent itself. No longer does it burn there as if still unsatisfied, no longer does victim after victim there bleed; for in the atonement of Jesus, the justice of

Heaven has found rest. What a blessing to the soul to have such a foundation of hope in the view of "that day!"

The laver for washing was a figure of the purifying virtue of the blood of atonement, and of the cleansing influences of the Holy Spirit. The former effects our legal purification from guilt, and the latter deliver us from the moral defilement of sin. And it is through the atonement of Christ, that the influences of the Spirit are shed upon our souls, Titus iii. 6. And this connection between the blood and the spirit of Christ, was signified by the situation of the laver so near to the altar. "Jesus came by water and by blood; not by water only, but by water and blood," 1 John v. 6. As none of the priests durst enter the sanctuary, unless their sins were expiated at the altar, and their bodies washed at the laver; so no man can enter the true holy place, whose guilt has not been removed through the application of the blood of Christ, and his soul renewed by his Spirit. It is only thus that we can enter into the habitation of God, the place of eating with him of the food of his temple, the place where we walk in his light, and offer to him spiritual sacrifices.

The outer court is by means of a striking comparison introduced as a representation of the kingdom of Christ, as it appears in this world; or of his Churches on earth, as comprehending all who make a profession of faith in him, and appear to belong to him. Thus, in Rev. xi. 1, 2, we read of the court as distinguished from the temple, where it obviously

means the professing Church of Christ, according to her external order and visible appearance in the world; for directions are given to leave out, and not to measure that court, on the ground that the outward state of the Christian profession, at the time referred to, did not by any means correspond with the rule of God's word, which is the only rule for measuring the court of his house. The language intimates, that the difference between that rule, and the external appearance of the Christian profession was so palpable, that there was no need to apply to it, the rule at all. And why, but because the form of Christianity had been thrown over the nations; so that the Church as a separate society, observing the ordinances of Christ, as the Apostles delivered them, was not to be seen. The true Church had to flee to the wilderness, where a place of retreat was prepared for her. There she was nourished as Elijah was, when he fled from the face of Ahab and Jezebel. And though deprived of the benefit of the institutions of Christ, adapted to the outer court, the people of God had access to the inner temple, and worshipped and enjoyed him there; and were, therefore, acknowledged by him, as is signified by the commandment, to measure the temple; while the outer court and its worshippers, are utterly disowned by him.

Between the court of the tabernacle and the sanctuary, there hung a separating vail; so that though the Israelites were connected with all that it contained, they yet saw none of those things which stood either in the holy, or in the most holy place.