ouses protected the inmates from the
destroyer of the first-born, so does the blood of Christ protect all who
through faith receive its expiatory power from the wrath to come. As the
Israelites feasted joyfully on the flesh of the paschal lamb, so does
the church feed by faith on the great antitypal Lamb of God, who is the
true Passover sacrificed for us. 1 Cor. 5:7.

There were some other sacrifices of a special character, such as those
by which the covenant between God and the people was ratified (Exod.
24:3-8); the ram of consecration, when Aaron and his sons were inducted
into the priesthood (Lev. 8:22-30); the sacrifice and other rites
connected with the cleansing of the leper (Lev. 14:1-32); the sacrifice
of the red heifer from which were prepared the ashes of purification
(Numb. chap. 19); the sacrifice of the heifer in the case of an
uncertain murder (Deut. 21:1-9). Respecting these, it is only necessary
to remark generally that, whatever other ideas were typified by them,
that of expiation through blood was not wanting.

It was required by the law that all the sacrificial victims should be
without blemish, not only because the offering to God of an imperfect
victim would have been an affront to his majesty (Mal. 1:8, 13, 14), but
especially because a perfect victim could alone typify the Lamb of God,
"without blemish and without spot," who was offered on Calvary as the
propitiation for the sins of the whole world. 1 Pet. 1:19, 20.

Of the _unbloody offerings_ [_oblations_, called in our version
_meat-offerings_], some were supplementary to the sacrifices, being
necessary to their completeness. Such was the salt which, as a symbol of
purity and friendship, was prescribed for all meat offerings (Lev.
2:13), and seems to have been used with all sacrifices also. Ezek. 43:24
compared with Mark 9:49. Such, also were the flour, wine, and oil
offered with the daily sacrifice (Exod. 29:40), and in certain other
cases. Lev. 8:26; 9:17; 14:10, etc. Other oblations, like those
prescribed in the second chapter of Leviticus, were presented by
themselves, as expressions of love, gratitude, and devotion to God on
the part of the offerers. After a portion of them, including all the
frankincense, had been burned on the altar, the rest went to Aaron and
his sons as their portion.

The priests also received specified portions from the peace-offerings of
the people, the trespass-offerings, and the sin-offerings the blood of
whi