text: "who by his own blood entered in once into the holy place, having obtained eternal redemption for us."

We shall have a clearer apprehension of the subject if we look back to a few verses preceding the text, and observe how the words themselves are introduced. God the Holy Ghost had been speaking in the former part of the chapter, of the dispensations of grace under the law; and had very blessedly shewn how the whole ministered to the gospel. And having described both the furniture of the first tabernacle, and of the second; and of the daily services of the priests in the first, and of the high priest in the second; and that only " once every year,” it is added, "the Holy Ghost this signifying." Without staying to enquire what that Almighty God thereby signified, (for that is too obvious to need explanation) what I would more particularly desire you to notice is, the thing itself; namely, that it was the Holy Ghost, which by these ordinations signified what his sovereign mind and will was. For here we prove, first, the person of the Holy Ghost. For the act of signifying can be no other than the act of a person, and distinct from another. and secondly, the same acts which could be no other than the acts of God, as plainly demonstrate his eternal power and GODHEAD. For had he not been God, he could not have inspired the apostle to the relation of these things; neither could he have ordained them; neither could they have been called his services. And thirdly, the institution of those services in the church. in those first appointments of ordinances, as plainly proves, that he it was who founded the church, presided over the church from the beginning, and gave unction to every service in the church among the faithful, in the savour of Christ. I beseech you not to overlook those precious words, (for they are eminently precious in the present awful day of a Christ

despising generation) "the Holy Ghost this signifying."

And I request you to take with you another observation before that we enter upon the words of the text, namely, to keep in mind what this Almighty God the Holy Ghost hath himself declared, that the whole of the ordinances, under that dispensation, were no other than symbols or figures of the gospel church. "For the law was a shadow of good things to come; but the body is of Christ." (Col. ii. 17.) And what is a shadow? There can be no such thing as a shadow without a previous substance; for it is the substance which forms the shadow by the interposition of some medium. If (for example) I put my hand between the sun when shining and the earth, or any other substance on which the sun shines, or between a candle and the wall, the shadow of my hand will appear; but it is the substance of my hand which forms the shadow, without which, or somewhat to the same effect, there would be none. Precisely the same in things pertaining to our most glorious Christ. He was the substantial whole, which formed the shadow of the law. And hence every lamb, offered under the law, shadowed him; "the Lamb slain from the foundation of the world." (Rev. xiii. 8.) And hence, when Christ came and openly tabernacled amongst us, and by "the one offering of himself once offered, for ever perfected them that are sanctified: " all the symbolic representations were over: the substance being come, the shadow was for ever done away. And it should be yet farther observed, that the whole ritual of sacrifices under the law had neither use nor efficacy while they were in being, but as the people which followed them looked beyond the service, and eyed Christ in all. Hence the Holy Ghost, in the very verse of my text, most blessedly introduceth it, with this divine observation; "Christ being come

an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say not of this building: neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us."

It is this one feature in our Lord's person that I would desire at this time your minds and mine to be fixed on for meditation; for in the scriptural and spiritual apprehension of this Almighty Being doing all he did, as his own; the indwelling GODHEAD giving dignity and value to the whole; proves the blessed doctrine that thereby he obtained "eternal redemption for us." And nothing less than eternal redemption could have answered the wants of his people; for his body the church being involved in one common ruin with the whole nature of man, by the Adam-fall transgression, became alike subject to death, both the first death and the second death: so that nothing short of eternal redemption, accomplished by an eternal power, would have done. Hence, under the law, the high priest was appointed once in every year, to enter into the holy place with blood, thereby shadowing the entrance, once for all, of Jesus with his own blood into heaven itself," there to appear in the presence of God for us." Our glorious Lord in this his atoning character, not only offered himself an offering upon earth; but priested it (if I may so speak) in heaven, and carried up his own blood ont he mercy-seat, and having obtained eternal redemption," sat down on the right hand of the majesty on high; angels, principalities, and powers being made subject unto him."

The leading design of my present discourse being intended for the consideration of the personal glory of Christ, in this incommunicable work of his, by accomplishing the eternal redemption of his people

by his own blood; I have to request your closest attention to the scriptural statement of this divine truth, in the prosecution of which I shall, in the first place, endeavour to pave the way to the clearer apprehension of it, by calling upon you to observe with me, as the foundation of the whole, the personal acts of Jehovah in his trinity of persons, (for all took equal part in the same) to this stupendous mystery in the covenant of grace. And when we have surveyed this platform, I shall, in the second branch of my discourse, bring before you some of the more prominent parts of our glorious Lord's personal character, when by his own blood he ❝ entered in once into the holy place, having obtained eternal redemption for us.” And the Lord grant such an unction from the Lord accompany our view of the whole subject, as may render it profitable both to saint and sinner. The sinner, under the most desperate circumstances, may behold in it, if taught of God, that as it is Christ's own personal, incommunicable work, no merit in the creature can recommend, neither demerit disqualify, for partaking of such great salvation. The whole proclamation from the court of heaven, is summed up in these words of the Almighty author, “Look unto me, and be ye saved, all the ends of the earth; for I am God and there is none else; and beside me there is no Saviour." (Isaiah xlv. 22.) And the saint no less is hereby taught that all other resources for salvation are vain. The Lord saith himself," of the people there was none with me; therefore mine own arm brought salvation.” (Isaiah Ixiii. 3—5.) And if there are any of the Lord's people who do not realize this blessed truth to their souls; the cause is obvious, namely, they are calculating their spiritual state before God more by what they feel, than what Christ is. Oh! for grace for lively actings of faith upon

this glorious person, who hath "by his own blood entered in once into the holy place, having obtained eternal redemption for us ;" that that Scripture may be daily realized to our comfort, "surely shall one say, in the Lord have I righteousness and strength; even to him shall men come; and all that believe in him shall never be ashamed nor confounded, world without end." (Isaiah xlv. 24, 17.)

I begin as I proposed, namely, under the first branch, to bring before you, in a short comprehensive manner, the Scripture statement of what is said of the whole persons in the GODHEAD taking an equal part in the great work of salvation: for all the works of the Holy Trinity are undivided, being acts of one and the same God; and for this plain reason, because though distinct in person, they are substantially but One in work, in counsel, will, and pleasure. And hence the church is alike dedicated to all, baptized in the joint names of all, blessed in all; and the first cause, and final end, is alike to the glory of all. Hence we hear each divine person separately and distinctly called the God of glory. The apostle Paul speaking of God the the Father, calls him, "the Father of glory." (Eph. i. 17.) And James, speaking of God the Son, thus describes him, "my brethren, have not the faith of the Lord Jesus Christ, the Lord of glory, with respect of persons." (James ii. 1.) And Peter calls the Holy Ghost," the Spirit of glory." (1 Pet. iv. 14.) And if those glorious truths, which are the fundamentals of all faith, were realized and lived upon, they would become principles of action, and carry on the regenerated child of God through all the time state here below, with full assurance of faith, until faith is swallowed up in open vision. But I hasten on to the leading object proposed in the doctrine of the text, which was proposed to form the second branch of my discourse, namely,