XII. Sacrificial Ceremonies.

(r-10)
The beginning of the VIII chapter of Leviticus  In entering upon the law of Moses, we have before observed, that it is entirely founded upon sacrificial atonement, and we have lately directed our attention to this, its only basis, in order to demonstrate of what primary importance it is, to depend on the great sacrifice of Christ, which is held up to us, in the gospel, as the only means of obtaining pardon for our sins, escape from the punishment of them, fulfilment of the covenant which God hath made iwth us, and final admission to immortality. Such being the importance of sacrifice, we can scarcely dwell on it too long, inasmuch, as criminal and unbelieving ingenuity, siezing upon some one detached passage, might alter its original meaning, and perhaps even set sacrifice, in some one instance, aside. I therefore dwell on several parts of Leviticus, in order to show, that the Mosaic economy was pervaded throughout with this d[oc(?)]trine of sacrifice, that it was its very essence, and we shall then escape from the danger of being led astray by forced criticism, and criminal, ingenuity

(v-10)
We have seen, that Moses in the first place, describes sacrifice generally and we have devoted some time to the examination of its principle, and design. He then tells us of the atonement from the priest, for the private individual, for the whole congregation, and for the ruler of the people. & after having considered these, we now come to the examination of sacrificial ceremony, as it was applied to the consecration of the priest on his entrance into his holy office. It had been, and it was continually to be, presented in the atonement for sin, and likewise it must be presented in order, to sanctify him in his priestly office. The Lord directs Moses, here, to summon the whole congregation to assist at the consecration of their priesthood, who were appointed to observe the appointed sacrifices, in order, that the whole congregation might be witness to their sacrificial sanctification and the authority, by the which they were appointed, And, we must remember, that the sacrifice. by which they were consecrated, was likewise intended as a comfession and atonement for their sins, for priest-hood, that is, could be no pure and holy service of God, until the priests guilt was taken away from him, he could not enter, upon his holy office, until he was consecrated by the shedding of blood until his sins were repented of, confessed, atoned for, and forgiven. In the IX chapter, we find another subject is presented to our notice, namely the second atonement, and consecration of Aaron and his sons, after the seven days of their purification had been fulfilled. Now some may ask whether, having hitherto found sacrifice continually required, now that the priesthood are consecrated, and established in their office, we must again meet with sacrificial atonement here,