reason for, and some important meaning in, His doing so. These we should seek to apprehend, and no doubt they arise out of the special design of the divine mind in each offering. The sin-offering sets forth that aspect of Christ's work in which He is seen taking judicially the place which belonged to us morally. For this reason we could not look for that intense expression of what He was in all His secret springs of action, as unfolded in the typical act of "flaying." Neither could there be that enlarged exhibition of what he was, not merely as a whole, but in the most minute features of his character, as seen in the act of "cutting it into his pieces." Nor yet could there be that manifestation of what He was personally, practically, and intrinsically, as set forth in the significant act of "washing the inwards and legs in water." All these things belonged to the burnt-offering phase of our blessed Lord, and to that alone, because in it we see Him offering Himself to the eye, to the heart, and to the altar of Jehovah, without any question of imputed sin, of wrath, or of judgment. In the sin-offering, on the contrary, instead of having, as the great prominent idea, what Christ is, we have what sin is,--instead of the preciousness of Jesus, we have the odiousness of sin. In the burnt-offering, inasmuch as it is Christ Himself offered to and accepted by God, we have every thing done that could possibly make manifest what He was in every respect. In the sin-offering, because it is sin as judged by God, the very reverse is the case. All this is so plain as to need no effort of the mind to understand it. It naturally flows out of the distinctive character of the type.