Mosaic worship; and this is our free entrance into the holiest by the blood of Jesus. For an entrance, in any sense, with our worship into the most holy place, is inconsistent with, and destructive of all Mosaic institutions. And this was an effect of the singular wisdom wherewith the apostle was furnished, to write this Epistle. For had he directly and in terms opposed their observance, no small tumult and outcry would have been made against it, and great provocations had been given unto the unbelieving Jews. But he doth the same thing no less effectually in these words, wherein notwithstanding, there is scarce a word which that application of his discourse doth not follow upon. And his wisdom herein ought to be an instructive example unto all those that are called unto the instruction of others in the dispensation of the gospel, especially such as through any mistakes do oppose themselves unto the truth. Such things as will give exasperation unto the spirits, or advantages unto the temptations of men, ought to be avoided, or treated on with that wisdom, gentleness, and meekness, as may be no prejudice unto them. This way of procedure doth the same apostle expressly prescribe unto all ministers of the gospel, 2 Tim. ii. 23-26.

it.

3. There is in the words, the privilege which is the foundation of the duty exhorted unto ; έχοντες ουν παρρησίαν εις την εισοδον των ἁγιων, 'having therefore boldness to enter into the holiest,' for a regular entrance into, or of the most holy. The privilege intended, is directly opposed unto the state of things under the law; and from the consideration of it, is the nature of it to be learned. For the entrance into the holiest, in the tabernacle, belonged unto the worship of the church; it was the principal part thereof; but it had many imperfections attending 1. It was not into the special presence of God, but only unto a place made with hands, filled with some representations of things that could not be seen. 2. None might ever enter into it but the high priest alone, and that only once a year. 3. The body of the people, the whole congregation, were therefore jointly and severally utterly excluded from any entrance into it. 4. The prohibition of this entrance into this holy place belonged unto that bondage wherein they were kept under the law, which hath been before declared. The privilege here mentioned, being opposed to this state of things among them, which respected their present worship, it is certain that it doth concern the present worship of God by Christ under the gospel. And they are therefore utterly mistaken, who suppose the entrance into the most holy to be an entrance into heaven after this life for all believers. For the apostle doth not here oppose the glorious state of heaven unto the church of the Hebrews, and their legal services; but the privileges of the gospel state and worship only: nor would it have been to his purpose so to have done. For the Hebrews might have said, that although the glory of heaven after this life do exceed the glories of the services of the tabernacle, which none ever questioned; yet the benefit, use, and efficacy of their present ordinances of worship, might be more excellent than any thing that they could obtain by the gospel. Neither were believers then also excluded from heaven after death, any more than now. Therefore the privilege mentioned, is that which belongs unto the gospel church in its perfect state in this world. And the exercise

and use of it doth consist in our drawing nigh unto God in holy services and worship through Christ, as the apostle declares, ver. 22, 23. There is then a twofold opposition in these words, unto the state of the people under the law. 1. As unto the spirit and frame of mind in the worshippers. Or, 2. As unto the place of the worship, from whence they were excluded, and whereunto we are admitted.

1. The first is in the word wappηorav, 'boldness.' There were two things with respect unto those worshippers in this matter. 1. A legal prohibition from entering into the holy place, whereon they had no liberty or freedom so to do; because 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 signifieth both liberty, or freedom from any prohibition, and boldness with confidence in the exercise of that liberty. I have spoken before of the various use and signification of this word wapóndia, which the apostle, both in this and other epistles, useth frequently to express both their right and liberty, and confidence unto, and in their access unto God, of believers under the New Testament, in opposition to the state of them under the Old. We have a right unto it, we have liberty without restraint by any prohibition, we have confidence and assurance without dread or fear.

2. This liberty we have, as rηv elσodov; πpoσaywyn, aditus, introitus; 7wv ȧytwr, that is, the true sanctuary,' the 'holy place not made with hands. See ch. ix. 11, 12. The immediate gracious presence of God himself in Christ Jesus. 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. This is the great fundamental privilege of the gospel, that believers, in all their holy worship, have liberty, boldness, and confidence, 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 Sion, 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 do so, shall be destroyed.

2. Hence there is no dread, fear, or terror in their minds, hearts, or consciences, when they make those 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 gospel and privileges thereof.

3. 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 worship of the gospel, gives us title unto this privilege; so the consideration of the nature of that presence of God whereunto we approach, gives us boldness thereunto.

5. The procuring cause of this privilege, is in the next place expressed; we have it ev Ty aiμari Ingov, 'by the blood of Jesus,' say we. It is the procuring cause of this privilege, that is intended, which is often so proposed. The blood of Jesus Christ is the same with his sacrifice, the offering of himself, or the offering of his body once only. 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 privilege on a twofold account. 1. In its respect unto God, in its oblation. 2. In respect unto the consciences of believers, in its application.

I. By its oblation, it removed and took away all causes of distance 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 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 appear 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.

us.

2. It is the cause of it with respect unto the consciences of believers, in the application of it unto their souls. There are not only all the hinderances mentioned, on the part of God, lying in the way of our access unto him, but also the consciences of men from a sense of the guilt of sin, were filled with fear and dread of God, and durst not so much as desire an immediate access unto him. The efficacy of the blood of Christ being through believing communicated unto them, takes away all this dread and fear. And this is done principally by his bestowing on them the Holy Spirit, which is a Spirit of liberty, as our apostle shows at large, 2 Cor. iii. Wherefore we have boldness to enter into the holiest by the blood of Jesus, on these three accounts.

1. In that atonement is made thereby forsin, and peace with God, so as that he is reconciled unto us; all that anger being turned away that did deter us from any such approach.

2. Fear, dread, and bondage are taken away, so as the acting of faith on God through the blood of Jesus, doth expel them, and remove them out of our mind.

2. We receive the Holy Spirit therewithal; who is a Spirit of liberty power, holy boldness, enabling us to cry Abba Father.

Obs. III. Nothing but the blood of Jesus could have given this boldness, nothing that stood in the way of it, could otherwise have been removed, nothing else could have set our souls at liberty from that bondage that was come upon them by sin.

Obs. IV. Rightly esteem, and duly improve the blessed privilege which was purchased for us at so dear a rate.-What shall we render unto him! How unspeakable are our obligations unto faith and love! Obs. V. Confidence in an access unto God not built on, not resolved into the blood of Christ, is but a daring presumption which God abhors.

6

6

VER. 20. Having told us that we have rny woodov, an entrance into the holiest,' he now declares what the way is whereby we may do so. The way into the holiest under the tabernacle was a passage with blood through the sanctuary, and then a turning aside of the veil, as we have declared before. But the whole church was forbidden the use of this way, and it was appointed for no other end but to signify, that in due time there should be a way opened unto believers unto the presence of God, which was not yet prepared. And this the apostle describes, 1. From the preparation of it; which he hath consecrated.' 2. From the properties of it: it was a new and living way.' 3. From the tendency of it, which he expresseth, 1st. Typically, or with respect unto the old way under the tabernacle: it was 'through the veil.' 2dly. In an exposition of that type; 'that is, his flesh.' In the whole, there is a description of the exercise of faith in our access unto God by Christ Jesus.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 veil, that is to say, his flesh.'

First. The preparation of this way is by an eykavioμoç, by a dedication. The word hath a double signification, one in things natural, the other in things sacred, which yet are of no affinity unto one another. In things natural, it is to make new, so as to be ready for use. In things sacred, it is to dedicate or consecrate any thing at the first erection or making of it unto sacred services. The latter sense of the word, which we receive in our translation, is here to be embraced, yet so as it includes the former also. For it is spoken in opposition unto the dedication of the tabernacle, and way into the most holy place, by the blood of sacrifices, whereof we have treated in the ninth chapter. So was this way into the holy place consecrated, dedicated, and set apart sacredly for the use of believers, so as that there never is, nor ever can be, any other way but by the blood of Jesus. Or there is this also in it, that the way itself was new prepared and made, not being

extant before.

Obs. VI. The way of our entrance into the holiest, is solemnly dedicated and consecrated for us, so as that with boldness we may make use of it. He hath done it for us, for our use, our benefit and advantage.

Secondly. The properties of this way are two.

1. That it is, poopатоç, 'new.' 1st. Because it was but newly made and prepared. 2dly. Because it belongs unto the new covenant. 3dly. Because it admits of no decays, but is always new, as unto its efficacy and use, as in the day of its first preparation. Whereas that of the tabernacle waxed old, and so was prepared for a removal; this way shall never be altered nor changed, never decay, it is always new.

2. Zwoav, it is 'living.' This epithet is placed by apposition, without any note of distinction or conjunction. And it is said to be living. 1. In opposition unto the way into the holiest under the tabernacle, which was, 1st. By death. Nothing could be done in it, without the blood of the sacrifices. 2dly. It was the cause of death unto any one that should make use of it, the high priest only excepted, and he but once a-year. 2. It is living as unto its efficacy, it is not a dead thing; it is that which hath a spiritual vital efficacy in our access unto God. 3. It is living from its effects; it leads to life, and effectually brings us thereunto, and is the only way of entering into everlasting life.

Obs. VII. All the privileges we have by Christ, are great, glorious, and efficacious, all tending and leading unto life.

This new and living way of our approach unto God, is nothing but the exercise of faith, for acceptance with God by the sacrifice of Christ, according unto the revelation made in the gospel.

Thirdly. He shows which way it thus leads to the holiest, or what is the tendency of it; dia TOV KATATTETаoμaroç, it is, through the veil.' The apostle shows here expressly what he alludeth to in the declaration he makes of our entrance into the holiest. The veil here intended by him, was that between the sanctuary and the most holy place, of which a description is given in ch. ix. For there was no possible entrance thereinto, but through that veil, which was turned aside, when the high priest entered. What this veil was unto the high priest, in his entrance into that holy place, that is the flesh of Christ unto us in ours, as in the last place is described in exposition of this type, σаркоÇ аνтον, that is, his flesh.'

τουτεστι της

For the opening of these words, and the vindication of the apostle's application of this type, we may observe.

1. The flesh of Christ, the body of Christ, the blood of Christ, Christ himself, are all mentioned distinctly, as the matter of his sacrifice. See ch. ix. 14, 25, 28,

2. This is done on various respects, to express either the dignity, or the efficacy of the nature and manner of his offering.

3. In the sacrifice of Christ, the flesh was that which suffered peculiarly, as the great token and evidence of his real sufferings.

4. The whole efficacy of his sacrifice, is ascribed unto every essential part of the human nature of Christ, in that which is either acted or suffered therein; to his soul, Isa. liii.; his blood, ch. ix. 14; his body,