sprinkling. The first we hear of it is in the third century, it has met with opposition in all ages more or less.

and

In the Lord's Supper we do shew forth His body bruised and broken on the accursed tree-"For as often as ye eat this bread and drink this cup, ye do shew 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 by them, really presented unto the souls of believers.

CHAPTER XXIX.

We will now consider what the rending of the vail 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. This 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, that 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 curses 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 foundation of the gospel worship was laid. A new way of worship being brought in, the old is done away. When Christ on the accursed tree proclaimed, "It is finished," the vail was 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."

The way of access to 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. We by sin have barred up the way to God, dishonoured and provoked Him; and is it not wonderful that 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 glori fying them in body and soul.

3rd. It is styled a new way, for its excellency There was none like it. All other ways fall short of this. In this way we enjoy the love of God, a precious Christ, mercy, and happines;

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."

He

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. 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. 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, as it were, sinners by the hand, and leads them into His Father's presence, so that they have boldness and access with confidence by faith in Him. Though black and imperfect in ourselves, we are comely in Him, through His perfect rightteousness put upon us we are accepted in the Beloved. Likewise

All

our services and prayers are to God an odour of a sweet smelling savour, being presented to Him, perfumed with the incense of His meditation. The sacrifices of our prayer and praises are acceptable to God through Him. Christ is the way to all our spiritual enjoyments of 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 salvation 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 salva tion of Israel. There never was, nor ever will be, any other way of salvation from eternal wrath. 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 the narrow way; a way strewed as it were with afflictions; attended with difficulties and distress" All that will live godly in Christ Jesus shall suffer persecution" in one shape or another. They must expect tribulation in it-Christ foretold it-none have been without. This is a path all walk in to heaven. "We must through much tribulation enter into the kingdom of God." He is a safe and sure way; none ever perished, or ever will perish, in this way. Though Satan goes about like a roaring lion, seeking whom he may devour, yet he cannot destroy any that are walking in Christ the way. Though they may be disturbed in their outward peace, yet they cannot be deprived of their spiritual comforts, nor of their future happiness. The righteous though they are scarcely i.e. with difficulty, saved, yet are certainly saved at last.

Thus we have seen that the rending of the vail signified the removal of the ceremonial law, and the bringing in of the new and living way. So also it may point to the removal of sin, which like the vail, separates us from God, by the atoning sacrifice of Christ" Who his own self bare our sins in his own body on the tree." It is our sin that separated God from us"But your iniquities have separated between you and your God, and your sins have hid His face from you." It is only a gracious soul that knows this by painful experience; that it is sin which separates him from the manifestive presence and sweet enjoyment of God's holy and lovely countenance. He only understands the

language of David, when backslidden or convinced of sin by the Spirit of God-" Deep calleth unto deep." Sin brings a depth of affliction upon the soul. Sin is compared to a cloud-"I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins." And this cloud which sin has gathered pours down waters of affliction; and this brings sin to remembrance, as was the case with Joseph's brethren-" And they said one to another, we are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear, therefore is this distress come upon us.' Thus we see the depth of their distress, bringing their sins to remembrance. Deep sin on the conscience of a living soul calls for deep searchings of heart. Am I a possessor of divine grace? Have I true faith? a good hope through grace, and love to God? Sin brings darkness upon the soul, that we cannot see our interest clear. Am I loved of God? Have I an interest in Christ? Am I taught by the Spirit of God? These deep searchings of heart, under the Spirit of God, lead men to a throne of grace; there they pour out their deep sorrows in prayer and in supplications, sighing deeply for pardon of their sins. It makes them search deeply the word of God, for divine consolation for their desponding souls. They go the house of God, attending on the means. Thus did David when in trouble-" When I thought to know this, it was too painful for me; until I went into the sanctuary of God, then understood I their end." It calls for deep sighs and groans for deliverance; and deliverance only comes through Christ crucified, through His body torn, His blood shed for, the remission of sins, which the apostle calls the rending of the vail. Christ crucified, and the shedding of His blood, must be revealed and applied by the Spirit of God; otherwise no deliverance can be realized thereby. Deep deliverance calleth for deep gratitude and thankfulness unto a covenant God-"Bless the Lord, O my soul, and forget not all his benefits; who forgiveth all thine iniquities who healeth all thy diseases; who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies." Gracious souls will be brought into depths of affliction for sin; and that flows from paternal love, not from vindictive wrath. None loved God as David-none was loved of God more than he; yet to this very day do we hear his cries of broken bones, depths, waves, diseases, wrath, and sorrow of hell. Ignorance, which is a vail upon the heart of a sinner, is also rent by virtue of Christ crucified. It is by virtue of that