who of Thy tender mercy didst give Thine only Son Jesus Christ to suffer death upon the cross for our redemption; Who made there, (by His one oblation of Himself, once offered,) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world." These strong, plain, clear, yet deep and comprehensive words, we have continually uttered, not to our people, but to GOD-the God of Truth-for they are addressed to Him who is our Heavenly Father, because He is "the Father of our Lord Jesus Christ," and therefore the Father of all who truly believe in Him.

Let us endeavour to spread before our minds, I will not say all that is meant by these words, for it would be almost impossible to do that, but as much as we can of the distinct and yet closely-united truths herein set forth, bearing, as they all do, directly and immediately on that atonement of which the Lord's Supper is the perpetual remembrance, which He Who has made that atonement appointed, and commanded to be continued in His Church "till He come "" in His own Person. Then there will be no need of any sign or symbol to remind His people of Him, or of what He has done, because they shall see Him,

"the Lamb Who was slain, and hath redeemed them by His own blood from all kindreds, and peoples, and nations, and tongues."

Our Church, then, teaches us to acknowledge to God, and declare to His people, that Jesus Christ His Son "made there (that is, on the cross), by His one oblation of Himself once offered, a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world." Those words, "sacrifice, oblation, and satisfaction," do not mean the same thing, though they are all closely connected together in the great act of Christ's atonement.

I. We shall get at the meaning of these three words, in their bearing on the work of Christ's atonement, by a careful observation of those types which were, as all types were, the divinely appointed "shadows of good things to come; and which were as truly arranged by God to sketch out, with more or less clearness, the future divine reality, as that reality was itself ordained and arranged by Him.

The author of the Epistle to the Hebrewshimself a Hebrew, thoroughly and completely versed in the ceremonial and worship of his

nation, and, as a Christian Jew, having a deep insight into the actual meaning of those customs and worship, speaks of it as a received principle that "the bodies of those beasts, whose blood is brought into the sanctuary by the High Priest for sin, are burned without the camp. Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate." (Heb. xiii. 11, 12.) We have, in these words, that which directs us at once to fasten on those sacrifices, which especially and peculiarly shadowed out, as God intended that they should, "the sacrifice of the death of Christ."

To this class of sacrifices those which were offered on the day of atonement belonged; for, as we read (Lev. xvi. 27), the bodies of "the bullock for the sin-offering, and the goat for the sin-offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp." Therefore the sacrifices of the great day of atonement were intended by God to shadow out the sacrifice of the death of Christ, and the atonement made thereby.

Let us, therefore, look closely at those sacrifices. They were sacrifices for SIN: therefore the animals were wholly burnt. The first, the bullock,

was a sin-offering for Aaron, to make atonement for himself and for his house. The second, the goat, was for the nation. In both cases the form was the same. The "High Priest laid both his hands upon their heads, and confessed over them all the iniquities of the children of Israel, and all their transgressions in all their sins." The animal was then regarded as the SIN of the nation; that sin was transferred to him; and the penalty of sin, which is "the death of the sinner," was executed on him. The death of the sin-offering, therefore, shadowed out the great truth-then future, now a fact that the Saviour should have the sins, not of that nation only, but the sins of the whole world, transferred to Him, and actually "laid on Him;" and that the penalty of those sins should be required of Him and executed upon Him.

In this respect the sacrifice of the great day of atonement resembled the other sin-offerings of the Jews, in that the sin of the offerer was transferred to the sacrifice. But God meant to shadow out more than this; for He would teach His nation that the sin of the people was completely carried away; so that, "though the iniquity of Israel were sought for, it should not be found." And as this

could not be fully set forth by the goat that was killed, it was set forth by the other, on which the lot fell that it should live. On the head of that goat did Aaron "lay both his hands, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat.' And the man who was appointed to let this goat loose in the wilderness was regarded as unclean, as he also was who burned the flesh of the bullock and the other goat, because both had been touching what was mystically "SIN."

Such was the sacrifice of the day of atonement, involving the transfer of the sin of the nation to another; and the penalty of the nation's sin death inflicted on that which bore the sin. We know that all this sketches out the great Sacrifice.

The voice of Isaiah is, as it were, the voice of that part of the human race, that has been taught of God. First there is the confession of their own iniquities and of all their transgressions in all their sins: "All we, like sheep, have gone astray: we have turned every one to his own way." Then there is the same universal acknowledgment of the transfer of that sin to the sin-bearer: "The