A continuation of the exposition of the Epistle of Paul the Apostle to the…

And there are two Reasons for the Admission of this Interpretation. For, (1.) one part of the Apostles Design is to manifest the Glory and Preeminence of Gospel-worship above that of the Law. And the excellency hereof consists, not in outward forms and pompous Ceremonies, but in this, that all Believers do therein draw nigh unto God himself with boldness. (2.) Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession, which he intends by the better Hope, as he fully declares himself towards the end of the Chapter; they are those which we have a peculiar respect unto, in all our approaches unto God in our holy worship. Our Entrance unto the Throne of Grace is through the veil of his flesh as offered. Our Admission is only by virtue of his Oblation, and our Acceptance depends on his Intercession. Herein therefore in a peculiar manner, by this better Hope, we draw nigh unto God.

And there are two Reasons for the Admission of this Interpretation. For, (1.) one part of the Apostles Design is to manifest the Glory and Preheminence of Gospel-worship above that of the Law. And the excellency hereof consists, not in outward forms and pompous Ceremonies, but in this, that all Believers do therein draw nigh unto God himself with boldness. (2.) Whereas it is peculiarly the Priesthood of Christ and his Discharge of that office in his Oblation and Intercession, which he intends by the better Hope, as he fully declares himself towards the end of the Chapter; they are those which we have a peculiar respect unto, in all our approaches unto God in our holy worship. Our Entrance unto the Throne of Grace is through the veil of his flesh as offered. Our Admission is only by vertue of his Oblation, and our Acceptance depends on his Intercession. Herein therefore in a peculiar manner, by this better Hope, we draw nigh unto God.

But yet there is a more extensive signification of this Expression in the Scripture, which must not be here excluded. By nature all men are gone far off from God. The first general Apostasy carried mankind into a most unconceivable Distance from him. Though our Distance from him by nature, as we are Creatures, be infinite, yet this hinders not but that in his infinite Goodness and Condescension we may have intercourse with him, and find Acceptance before him. But the Distance which came between us by sin cuts off all Communion of that kind. Wherefore our Moral Distance from God as our nature is corrupted, is greater, with respect unto our Relation unto him, than our essential Distance from him, as our nature is created. Hence, being afar off, is the expression of this state of nature,