matter: [1.] A legal prohibition from entering into the holy place; whereon they had no liberty or freedom so to do, be- cause they were forbidden on several penalties; [2.] Dread and fear, which deprived them of all boldness or holy confidence in their approaches unto God: therefore the apostle expresseth the contrary frame of believers under the new testament by a word that sig- nifieth both liberty, or freedom from any prohibition, and boldness with confidence in the exercise of that liberty. I have spoken be- fore of the various use and signification of this word rafpyoiu, which the apostle both in this and other epistles useth frequently to express both the right, and liberty, and confidence, unto and in
Tappnciav,
502 AN EXPOSITION OF THE [CHAP. xX.
their access unto God, of believers under the new testament, in oppo- sition to the state of them under the old. We have a right unto it, we have liberty without restraint by any prohibition, we have con- fidence and assurance without dread or fear.
(2.) This liberty we have ig rjy e/codov, rpoouywyn, “aditus,” “in- troitus,” rév &yiwv,—that is, the true sanctuary, the holy place not made with hands; the immediate gracious presence of God himself in Christ Jesus. See Heb. ix. 11, 12. Whatever was typically represented in the most holy place of old, we have access unto; that is, unto God himself we have an access in one Spirit by Christ.
Obs. II. Thisis the great fundamental privilege of the gospel, that believers, in all their holy worship, have liberty, boldness, and con- fidence, to enter with it and by it into the gracious presence of God.
(1.) They are not hindered by any prohibition. God set bounds unto mount Sinai, that none should pass or break through into his presence in the giving of the law. He hath set none to mount Zion, but all believers have right, title, and liberty to approach unto him, even unto his throne. There is no such order now, that he who draws nigh shall be cut off; but on the contrary, that he that doth not so do shall be destroyed.
(2.) Hence there is no dread, fear, or terror in their minds, hearts, or consciences, when they make their approaches unto God. This was a consequent of the same interdict of the law, which is now taken away. They have not received the spirit of bondage unto fear, but the Spirit of the Son, whereby with holy boldness they cry, “ Abba, Father;” for “where the Spirit of the Lord is, there is liberty,’—they have freedom unto, and confidence in their duties: and therein consists the greatest evidence of our interest in the gos- pel and privileges thereof.
(8.) The nature of gospel worship consists in this, that it is an entrance with boldness into-the presence of God. However men may multiply duties, of what sort or nature soever they be, if they design not in and by them to enter into the presence of God, if they have not some experience that so they do, if they are taken up with other thoughts, and rest in the outward performance of them, they belong not unto evangelical worship. The only exercise of faith in them is in an entrance into the presence of God.
(4.) Our approach unto God in gospel worship, is unto him as evidencing himself in a way of grace and mercy. Hence it is said to. be an “entrance into the holiest;” for in the holy place were all the pledges and tokens of God’s grace and favour, as we have manifested upon the foregoing chapter. And as the taking off of the old prohibition gives us liberty, and the institution of the wor- ship of the gospel gives us title unto this privilege, so the consider-
> \ iy Eis rny sivo- doy rav ayiwy
VER. 19-23. | EPISTLE TO THE HEBREWS. 503
ation of the nature of that presence of God whereunto we approach gives us boldness thereunto.
4, The procuring cause of this privilege is in the next place ex- pressed ; we have it ¢v r@ aiwass *Inood: “by the blood of Jesus,” say we. It is the procuring cause of this privi- a hae lege that is intended, which is often so proposed. “The aati blood of Jesus Christ” is the same with his “ sacrifice,” the “ offer- ing of himself,” or “the offering of his body once for all.” For he offered himself in and by the effusion of his blood, whereby he made atonement for sin; which could not be otherwise effected. And it is here opposed, as also in the whole preceding discourse, unto the blood of the legal sacrifices. They could not procure, they did not effect any such liberty of access unto God in the holy place. This was done by the blood of Jesus only; whereby he accomplished what the sacrifices of the law could not do. And it is a cause of this pri- _ -vilege on a twofold account: (1.) In its respect unto God, in its oblation, (2.) In respect unto the consciences of believers, in its application.
(1.) By its oblation it removed and took away all causes of dis- tance between God and believers. It made atonement for them, answered the law, removed the curse, broke down the partition wall, or “the law of commandments contained in ordinances,” wherein were all the prohibitions of approaching unto God with boldness. Hereby also he rent the veil which interposed and hid the gracious _ presence of God from us. And these things being removed out of ‘the way by the blood of the oblation or offering of Christ, peace being thereby made with God, he procured him to be reconciled unto us, inviting us to accept and make use of that reconciliation by receiving the atonement. Hence believers have boldness to ap- pear before him, and approach unto his presence. See Rom. v. 11; 2 Cor. v. 18-21; Eph. ii. 13-18. Hereon was it the procuring, the purchasing cause of this privilege.