II. We now proceed to consider the ceremonies observed, with regard to the blood of the sacrifices, in the Old Testament; and these are chiefly the following:

1. The shedding of the blood. This was done by slaying the victim that was to be offered; its throat being cut with a sacrificing knife, so that the blood was all drained out of the animal's body, (Lev. i. 5.) 2. The receiving the blood. As the blood of the victim was shed, so was it received into a vessel, which one of the priests held for that purpose.

3. The sprinkling of the blood. In some sacrifices, the blood was sprinkled on the horns or corners of the brazen altar, (Lev. iii. 2, 13.) In others, it was sprinkled on the horns of the golden altar of incense, in the sanctuary, (Lev. iv. 7, 18.) Sometimes it was sprinkled against the Ark of the Covenant in the Holy of Holies, (Lev. xvi. 14, 15.) In other cases, even the book of the law, and the people, and the consecrated vessels of the tabernacle, were sprinkled with blood, (Heb. ix. 19, 21.)

4. The pouring out of the blood at the foot of the altar, (Lev. iv. 7.) Now there were in the temple certain conduits, by which the blood was carried off into the brook Cedron.

5. The carrying of the blood into the Holy of Ho+ lies. This was done only once a year, on the great day of atonement.

Let us, in the next place, with a holy reverence, consider the mysteries, which the wisdom of God has caused to be typified by these ceremonies. For none of them were arbitrary, or without a meaning; but the Supreme Wisdom, by which the whole Levitical service was instituted, had its secret views in these bloody sacrifices, to which they were all directed. For as the sacrifice of the blood, in general, typified the blood of Jesus Christ; so the ceremonies which accompanied the sacrifices, likewise prefigured the circumstances that attended the sacrifice of Jesus Christ.

1. The shedding of the blood of the victim, that was sacrificed, represented the shedding of the prescious blood of Christ, of which our blessed Saviour says, (Matt. xxvi. 28.) This is my blood, which was shed for many, for the remission of sins.' Now, the blood of Jesus Christ was very copiously shed in his sufferings. It was shed in great drops during his agony in the garden on the Mount of Olives, whither he went across the brook Cedron, into which the blood of the sacrifice was conveyed from the temple. It was shed when he was cruelly scourged. It was shed when he was crowned with thorns. It was shed at his crucifixion, when the nails were driven through both his hands and feet. Lastly, it was shed by piercing his side with a spear, even after his death. The remaining part of the blood which in death had collected itself about the heart, from all the veins, had a free passage totally to run out. Thus was the blood of our Redeemer abundantly shed for us.

2. The receiving the blood of the victim in a particular vessel, which was held under by one of the priests, indicates in general the reverence and holiness which ought to be observed towards the blood of Jesus Christ, and the sacrifice offered. The Apostle, in the epistle to the Hebrews, (chap. x. 29.) speaks of some who accounted the blood of the Covenant an unholy thing, and as it were, trod under foot the Son of God. But he intimates, that the punishment of such profane persons will be very grievous at the last day.

3. The sprinkling of the blood. Of this ceremony the Jews make great account, and call it the root of the sacrifice; however it prefigured many mysteries of the New Testament.

4. The pouring forth the blood of the sacrifice at the foot of the altar, represents, with regard to Christ, the abundant shedding of his blood on the cross, till the absolute separation of his body and soul. For it is said of Christ, He hath poured out his soul unte

death,' (Isaiah liii. 12.) and consequently he poured out his blood with the utmost willingness, and overflowing zeal, for the honour of God, and the unspeakable good of mankind.

5. Lastly, the High Priest, by entering with the blood of the sacrifice into the Holy of Holies, shewed that Christ, after shedding his blood on the cross, would enter into the heavenly sanctuary, there to appear in the presence of God for us.

Let us now all, without delay, comply with the fol lowing exhortation of St. Paul, (Heb. x. 19.) 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, and having an High Priest over the house of God, let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bo Idies washed with pure water. Let us hold fast the profession of our faith without wavering, for he is faithful that has promised; and let us consider one another to provoke unto love, and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more, as ye see the day approaching.'

Moreover, the blood of Jesus Christ has a particular use, in which it differs from the typifying blood of the victims in the Old Testament. No person, under pain of death, was to drink of the latter; but Christ says on the contrary, in the New Testament, Drink ye all of this, my blood, &c.' (Matt. xxvi. 27, 28,) Nay even death is threatened in the gospel to those, who will not partake of it: Verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you,' (John vi. 53.) On the other hand life is promised to those, who drink it with true faith: 'Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him at the last day. For my flesh is meat indeed, and

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my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him,' (John vi. 54, 55, 56.) This eating of the flesh of Christ, and drinking his blood, is figuratively done in the holy sacrament of the Lord's supper, to which the Son of God undoubtedly here alludes.

THE PRAYER.

O THOU faithful and ever-living Saviour, we bless, we praise and extol thee for shedding thy precious blood on the cross, in our stead, and for pouring out thy soul unto death, in order to redeem us from death eternal. Grant that we may never forget this inestimable benefit; and be pleased incessantly to renew the thoughts of it in our souls. Thou, O my Saviour, by the shedding of thy blood on the cross, hast accomplished the whole work of redemption; so that there is no need that thou shouldest die again, and offer thyself a second time, since by one sacrifice of thyself, once offered, thou hast perfected all those who shall be sanctified. Give us grace, O blessed Jesus, to make a faithful application of thy sacrifice, and gratefully to commemorate it in the sacrament which thou hast instituted, until thy coming again. Amen.

CONSIDERATION XIII.

THE WATER WHICH FLOWED FROM THE ROCK, A TYPE OF THE WATER WHICH ISSUED

FORTH FROM OUR SAVIOUR'S SIDE.

AND the congregation of the children of Israel journeyed from the wilderness of sin, after their journies, according to the commandments of the Lord, and pitched in Rephidim: And there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water, that we may drink. And Moses said unto them, why chide you with me? Wherefore do ye tempt the Lord? And

the people thirsted there for water, and the people murmured against Moses, and said, Wherefore is this, that thou hast brought us out of Egypt, to kill us, and our children, and our cattle, with thirst? And Moses cried unto the Lord, saying, What shall I do unto this people? They be almost ready to stone me. And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel: And thy rod, wherewith thou smotest the river, take in thine hand, and go, behold, I will stand before thee, upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so, in the sight of the elders of Israel.' (Exod. xvii. 1-6.)

In these words we have an account of a surprising miracle which God wrought in the deserts of Arabia. The occasion of this wonderful display of the Divine power, was the want of water. For though the chil dren of Israel had plenty of flesh and bread, to satisfy their hunger; the quails lying in heaps about their tents, and the manna falling every night on the earth; yet they were in extreme want of water. Thus God, in his wisdom, seldom gives men at once every thing they wish for; but permits them to feel the want of something, in order to keep them in continual discipline, and oblige them to look up to his all-dispensing hand. In this exigency, the Israelites returned to their impious mistrust of the Divine providence, even so as to break out in menacing murmurs, against Moses. Thus, the distress which now came upon them discovered the wickedness, that lay concealed in their obdurate hearts. At the waters of Marah, which were miraculously sweetened for their use, and at the twelve wells of Elim, they shewed no distrust, or want of faith. But no sooner were they again in want of water, but their unbelief manifested itself in wicked murmurs. Thus it is, to this very day. While men are surrounded with plenty and affluence, they abound in faith, and trust in God. But when God deprives them