ld sprinkling of the blood that was carried into
the sanctuary (Lev. 4:6, 17; 16:14, 19), and in certain other cases
(Lev. 8:11; 14:7, 51) denoted the _completeness_ of the expiation, seven
being the well-known symbol of perfection. Hence the New Testament
beautifully represents believers as purified from sin by the sprinkling
of the blood of Christ, the great Antitype of the Mosaic sacrifices.
Heb. 9:13, 14; 10:22; 12:24; 1 Pet. 1:2.

Kindred to the rite of sprinkling was the application of the victim's
blood to the horns of the altar and to the person of the offerer. Exod.
29:12, 20; Lev. 4:7, 18, 25, 30; 8:15, 24; 14:14, etc.

(4.) The _burning_ of the offering, or of certain specified parts of it,
upon the altar, whereby its odor ascended up to heaven, was a natural
expression of dedication to God. Compare Gen. 8:21, Lev. 1:9, etc.

16. We have seen the typical import of the furniture of the tabernacle
(Nos. 8 and 9 above). That the _tabernacle itself_, considered
generally, had also a typical meaning, is admitted by all who believe in
revelation. But when we come to the consideration of details, we
encounter diversities of interpretation which cannot be here considered.
We notice only the following points:

(1.) The Mosaic tabernacle was, as we have seen, God's visible earthly
dwelling-place. As such, it shadowed forth his real presence and glory,
first, in the church of the redeemed on earth through Jesus Christ;
secondly, in the glorified church in heaven. Some think that the outer
sanctuary, with its altar of incense, its golden candlestick, and its
table of show-bread, typified God's presence with the church militant,
through her divinely-appointed ordinances; and the inner sanctuary, his
presence with the church triumphant in heaven.

(2.) Under the Mosaic economy, the people were not admitted to either
sanctuary. They could approach God only through the mediation of the
priests. The priests themselves entered the outer sanctuary daily to
burn incense and perform the other prescribed services; but the high
priest alone was permitted to enter the most holy place once every year
with the blood of the sin-offering. This represented that, under the old
dispensation, the way of access to God on the part of sinners was not
yet made manifest. In respect to the holy of holies, we have the express
statement of inspiration: "But into the second went the high priest
alone once every year, not without blood, which he