the letter killeth, but the Spirit giveth life. For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory." The worship under the New Testament is easy-“ Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls for my yoke is easy, and my burden is light." It is easy, because believers are assisted by the Spirit of God, and the new man delighteth in it-" For I delight in the law of God after the inward man. They are strengthened and comforted by it, refreshed and revived in it. Gospel ordinances give light, and exhibit the things themselves unto the minds and faith of believers. Thus in the preaching of the word, Jesus Christ hath been evidently set forth crucified among you; not darkly represented in types and shadows. In baptism we represent the burial of Christ (Rom. vi. 4); his sufferings and resurrection. His sufferings are represented by going into the water, and being overwhelmed in it. His burial by a short continuance under it, and being covered with it; and his resurrection by coming out of it. This ordinance is a divine command by the great King of Zion. John was sent by God to preach and baptize-" There was a man sent by God whose name was John. He that sent me to baptize with water, the same said unto me" (John i. 6, 33). John received his commission from God. Christ, after his resurrection, commanded his disciples to preach and baptize. Peter was sent by Christ to Cornelius, and he baptized, as well as preached the gospel; and Philip was sent to the Eunuch -"Then the Spirit said unto Philip, Go near and join thyself to this chariot;" which he did he preached the gospel to him, and baptized. Ananias was sent by Christ with a message to Paul, that he might receive his sight, be filled with the Holy Ghost, and be baptized (Acts ix. 17, 18). From all this I gather that baptism is a divine command of God. This ordinance was not instituted in the place of circumcision.

1st. Circumcision belongs to the covenant of works, and is a work of the law; therefore is opposed to the covenant of grace. There was a severe penalty annexed to it in case of neglect or disobedience; such a soul was to be cut off from his people (Gen. xvii. 9—14).

2nd. It only belonged to the Jews, and of them only the male part. But the ordinance of baptism under the gospel is administered to both sexes.

3rd. Baptism did not succeed circumcision, as it was instituted before circumcision was abolished.

4th. Nor was circumcision a seal of the covenant of grace, any more than baptism is now. The confirmation of the covenant of grace, is the oath of the Father and the blood of the Son.

5th. If circumcision were the seal, then the covenant of grace must have been without, before this was instituted. The covenant of grace was from everlasting, and revealed to Adam after the fall, and manifested to Noah and others before circumcision was enjoined to Abraham. So from Adam to Abraham the covenant must have been without a seal according to this notion.

6th. There were some persons living at the time it was instituted, who were in the covenant of grace; yet this was not enjoined them, as it would if this had been designed as a seal of it.

7th. Circumcision is called a sign, not a seal. It was a typical sign of the pollution of human nature, but did not seal or confirm any spiritual blessing of the covenant. It is called the seal of the righteousness of faith, but not of the covenant of grace, nor a seal to infants (Rom. iv. 11).

8th. Baptism and circumcision do not signify the same things. Baptism signifies the sufferings, death, burial, and resurrection of Christ; which circumcision did not. Of baptism of adults by immersion, we read in the word of God, but not infant sprinkling. The first we hear of it was in the third century, and met with opposition in all ages more or less.

In the Lord's Supper we do show forth his body bruised and broken on the accursed tree" For as often as ye eat this bread and drink this cup, ye do show the Lord's death till He come." These ordinances really present and exhibit spiritual things, Christ and the benefits of his mediation unto our souls: and in the observance of them we are not kept at a distance, but by faith we have access unto the most holy place not made with hands: because Christ, who is the minister of that holy sanctuary, is in them and hy them, really presented unto the souls of believers.

CHAPTER XXIX.

2nd. We will now consider the rending of the vail, and what it signified. The vail was an hindrance of access to the holiest, wherein were the pledges of the presence of God. Then the rending of the vail points to our free access through Christ unto God the Father. Thus is declared by the apostle-" But into the second went the high priest alone once every year, not without blood, which He offered for himself and for the errors of the people, the Holy Ghost this signifying that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing, which was a figure for the time then present." The tabernacle here means the levitical priesthood; and so long as that stood there was no access with freedom to God. Wherefore the rending of the vail denotes the abolishing of the ceremonial law, and our access to God; as it is written, “Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus; by a new and living way which He hath consecrated for us through the vail, that is to say, his flesh." Christ as our High Priest expiring on the cross, made reconciliation and peace by his precious blood. This received by faith, conscience is purged, bondage and fear removed; gracious souls now enter with boldness into the presence of God. There was an entrance under the Old Testament into the presence of God, through the virtue of the oblation of Christ; but it was not actually manifested. He had not yet offered Himself unto God. It was by virtue of the eternal agreement that was between the Father and Him concerning what He should accomplish in the fulness of time; the benefit of what He was to do, was applied unto the believers of the Old Testament. They were saved by faith even as we are; hence Christ is called the Lamb slain from the foundation of the world; that is, in and from the giving of the first promise. This was accomplished by the sufferings of Christ, which laid open a way of free access to God; without this the law and its curse were like the cherubim and flaming sword, that turned every way to keep sinners from drawing nigh unto God. The ceremonial law continued until the death of Christ, and no longer; for until then both Christ Himself and his disciples continued the observance of all its services according to the mind of God. In the use thereof it existed until the day of Pentecost; for then in the coming of the Holy Ghost the gospel worship was laid. A new way of worship being

brought in, consequently the old is done away. When Christ on the accursed tree proclaimed, "It is finished," then was the vail rent; then was peace with God publicly confirmed by the blood of the cross"For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us; that He might reconcile both unto God in one body by the cross, having slain the enmity thereby." Thus we have considered the perfection of the gospel in comparison to the ceremonial law, and what we are to understand by the rending of the vail.

The way of access unto God is a new and living way, which Christ has consecrated for us through the vail, that is to say, his flesh. It is called a new way, and we may give many reasons for it. 1st. It is styled a new way, because it succeeded the old.

2nd. It is styled new, because it is a wonderful way. Is it not wonderful that we by sin have barred up the way to God, disho. noured and provoked Him; yet of his infinite love He has removed all obstructions, opened a new way, and promised to give his gracious presence to all those that walk in it? There are five things wherein God will be eternally praised and admired by believers. 1st. In opening this new and living way. 2nd. In manifesting the new covenant of grace. 3rd. In giving his only and beloved Son to be the Saviour and Redeemer of sinners; to suffer, die, and bleed for them. 4th. To bring sinners by the Spirit to Christ, to enjoy covenant blessings. 5th. In glorifying them in body and soul.

3rd. It is styled a new way, for its excellency, comparatively; there was none like it. All other ways fall short of this, or absolutely in itself. In this way we enjoy the love of God, a precious Christ, mercy, and happiness; which makes this way excel all others. In this way we enjoy comfort, help, strength, and all other good things suitable to every believer.

4th. It is a new way, because it is administered in a new form. In this way we approach God with open face, without any vail of legal shadows. It is as it were written afresh in larger and plainer characters, that the most simple child of God can read and understand-"An highway shall be there, and a way; and it shall be called the way of holiness: the unclean shall not pass over it, but it shall be for those, the wayfaring men though fools shall not err therein. No lion shall be there, nor any ravenous beast shall go up thereon; it shall not be found there, but the redeemed shall walk there. And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads, they shall

obtain joy and gladness, and sorrow and sighing shall flee away." This new way wherein the ransomed of the Lord walk, admits of no decay or alteration. Christ is the way; He is the Father's way, either in the covenant of grace, creation, or providence. The Father took no step in the salvation of sinners apart from Christ. His thoughts about salvation began with Christ. He possessed Him in the beginning of his way of grace, before his works of old, of creation and providence. All his purposes and resolutions concerning our salvation were in Him, according to the eternal purpose, which He purposed in Christ Jesus. He hath chosen us in Him, and blessed us with all spiritual blessings in Him. All fulness of grace was put into his hands, that we might receive out of it. The going forth in a way of grace to his people, have always been through Christ. So in the creation of all things. God created the world by Christ. He is the Word by whom all things were made. Also in providence, the Father put all things into his hands as Mediator. All things are at his disposal. Thus Christ is the Father's way. Christ is the sinner's way to the Father; none can approach God without Him, for God is a consuming fire. We need a Daysman to lay his hands on both. There is no access without a Mediator. Christ is the Mediator between God and man. He takes,

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as it were, the sinner by the hand, and leads us into his Father's presence, so that we have boldness and access with confidence by faith in Him. Though black and imperfect in ourselves, we are comely in Him, through his perfect righteousness put upon us, and accepted in the Beloved. Likewise our services and prayers are to God an odour of a sweet smelling savour, being presented to Him, perfumed with the incense of his mediation. The sacrifices of our prayers and praises are acceptable to God through Him. Christ is the way to all our spiritual enjoyments of our salvation and eternal bliss. Christ is the only way; I am," says He, " the way," emphatically and eminently so the best and the only one-no sinful man ever did, or can, or will, come to the Father but by Him. "There is but one Mediator between God and man, the man Christ Jesus." It is in vain to expect it from any other person or quarter; from hills and mountains of duties, services, and works of righteousness done by us. In Him alone is the salvation of Israel. There never was, nor ever will be, any other way of salvation to eternal glory. For though there may be ways which seem right to man, the end thereof is death. Christ is a plain and straight way, that is, to them that know Him to be the way of peace. He is a direct way to the Father; no windings or turnings in it. He is