them everlasting life Hee 's that Joshua who leads us and gives us possession of our spiritual and celestial Canaan 2. This Captain Prince and Authour was made perfect of God by Suffering or God made him perfect by Sufferings To be perfected in this place is to be consecrated and made a compleat Priest or at least to be put in an immediate capacity to act as a Priest Aaron and the Levitical Priests had their Consecration and it was not without Blood and the death of Sacrifices and the form was instituted and prescribed by God who alone could give them this Glory Power and Office That Christ was a Priest is expresse Scripture as we shall understand in this Epistle hereafter Yet such he could not be without Consecration neither could he be consecrated without Blood and suffering of Death and offering a bloody Sacrifice And the difference of the Consecration of other Priests and him was this that though both were consecrated by Blood yet they were consecrated by the blood of Beaâ—â—s sacrificed He by his own Blood when he sacrificed and offered himself without spot unto God The reason of this was Because he must be a Meditatour between God and sinful Man to reconcile them but no reconcilion without Blood and no Blood but his own Blood immaculate would be accepted For though God was merciful and willing to be reconciled yet his justice would admit of no reconciliation but upon satisfaction to be made by this Blood God did manifest his Justice and hatred of sin by punishing it in Christ before he would pardon it in Man It was God that did Consecrate him for no Man or Angel could conferr this Office upon him or make him an universal and eternal Priest to officiate and minister in Heaven only God could do this And he as supream Lord and Law-giveâ— could appoint and accept him to be Redeemer prescribe the manner of Consecration and as supream Judge accept of his Consecration once finished and invest him with this sacerdotal Power In these respects God is said to Consecrate him By him thus consecrated many Sons are brought to Glory There are many Sons brought to Glory he that brings them to Glory is God he doth this by Christ consecrated and made their Captain To bring to Glory is in the end to give possession of Glory and that everlasting and most excellent Estate prepared for the Sons of God These are many and are made his Sons by Regeneration and Adoption The one doth make them capable of the other gives them right to Glory which they shall fully enjoy when their heavenly Birth and gracious Adoption are perfected They derive their title from their Captain as consecrated by Suffering and received by Faith For as they are the Sons and Heirs of God so are they joynt-Heirs with Christ and in his right And if he never had been consecrated by Sufferings they never had been either Sons or Heirs or Glorified For he by his Sufferings merited all and laid the foundation of their eternal Happiness And for this Suffering he made him Captain and Head of all his Sons and gave him power to give eternal Life to as many as he had given him It 's God who brings these Sons to Glory by their Head and Captain He loved Man he gave his Son to Death he raised him up again made him King and Priest and gave him power to convert us and by him he adopts us and by him he gives us Glory The sum of all is this The glorification of sinful Man from first to last is from God it 's he and he alone that brings him to Glory yet though the persons glorified be many yet they are all Sons and none but Sons shall enjoy the Inheritance neither are they Sons by Nature or of themselves He makes them such by Christ and Christ was consecrated by Sufferings and made their Captain It became him for whom and by whom are all things in bringing many Sons to Glory thus to do God is here described from his efficiency where-by he is the cause of all things the universal Agent who produceth preserveth ordereth all things to their end especially his Sons unto Glory For though his works be many then some are more excellent then others and one of the chiefest is the Salvation of man Some do think that by these words for whom and by whom are meant that God is the final and efficient cause of all yet in strict sense God cannot in himself be said to be the end of any thing yet the manifestation of his glorious Perfection may be said to be intended by him in all his Works To consecrate the Captain of all his Sons by Sufferings did become him that is it seemed best to his divine Wisdom to use this means as most fit to manifest his justice and mercy in the Redemption and Salvation of man What Ways and means as conducing to this end he knew or his divine Wisdom did dictate unto him is hidden from us but this here mentioned he resolved upon as the best and most agreeable to his excellent perfection For God doth nothing but that which becomes him so glorious in himself and so excellent an Agent Men may do many things unbeseeming and no ways befitting them to do nay Angels have done many things which did not become so noble Spirits to do but God doth nothing but what God may do And this is the reason why Christ must taste of Death for every man Because it seemed good to God by that way and means to save sinful man And this is the relative consideration and connexion implyed in the causal conjunction For. They give a reason why Christ was lower then the Angels and suffered Death And why It became God so to do Ver. 11. For both he that Sanctifieth c. § 14. The Apostle in these and the following words doth manifest how it became God to cast Christ below the Angels and consecrate him by Sufferings and he doth so manifest it as that it may appear to be agreeable to Reason which is a spark or ray of divine Light To understand this the better you must remember 1. That Christ was lower then the Angels in suffering Death 2. That as God or Angel he could not suffer Death 3. If he could have suffered Death as a Spirit yet that Death was not so fit to redeem Man or expiate his sin and sanctify him 4. That seeing he must both dy and dy for man he must be Man and mortal Man to sanctify man These things premised the Apostle proves that it became God to make Christ a mortal Man and the reason is because he that sanctifyeth and they who are sanctifyed ought and must be of one and this is the coherence In the words themselves we have the unity and indentity of the Sanctifier and sanctified By the Sanctifier or the person sanctifying is meant Christ and by the sanctified sinful men by being of one that
presupposeth the Command so the Command presupposeth that God spake by his Son more excellent then the Angels and that they had heard his Doctrine This may be the Use or Application of the Doctrine delivered and confirmed in the former Chapter And the Use after the present mode of preaching is an Instruction which virtually includes an exhortation with a dehortation § 3. Ver. 2 3 4. The reason which may perswade and motive which may incline us to performance of the duty both affirmative and negative follows And it is two-fold 1. From the grievous unavoidable punishment to which upon non-performance we shall be liable and in the end suffer 2. From divine Ordination The first we read ver 2 3 4. where we may observe 1. A punishment grievous unavoidable 2. The cause of it 1. There can be no Punishment where there is no Law transgressed For where there is the Law there is no Transgression Rom. 4. 19. And where no transgression or sin there is no â—â—ath or punishment For the wages or desert of Sin is Death Rom. 6. 23. Punishment therefore is some evil determined and threatned in the Law by the Law-giver against the Transgressouâ— as due unto him upon the transgression It 's opposed properly to a reward promised not to a benefit which is no reward This punishment is grievous and the grievousness is implyed in a Comparison For if the Transgressours of the Law then the Transgressours of the Gospel shall be grievously punished and if the former much more the latter if their punishment was grievous much more grievous shall ours be It 's expressed in two words in the Original in three in our translation a just recompence of reward yet according to the Greek it 's a just retribution or rendring of wages that is a punishment of Death which they deserved and was justly due unto them To deserve and to be â—able to punishment is a consequent and moral effect of transgression by vertue of the Law to determine this punishment is an act of the Law-giver to infact it is an act of the Judge which infliction is a rendring of some evil as due to the party suffering as deserving it But as it is first grievous so it is unavoidable This is expressed 1. In that they under the Law receved it 2. In that we under the Gospel cannot escape it How shall we escape § 4. The cause of this grievous unavoidable punishment is some sin which is here expressed And to understand this more fully and distinctly let 's consider 1. The sin and punishment of transgressours under the Law 2. The sin and punishment of the transgressours under the Gospel 3. The force of the reason The words of the second verse informes us 1. Of the sin 2. The punishment of former Offenders 1. The sin is the transgression of the word spoken by Angels 2. The punishment was the destruction of the Offenders In the Text we have 1. A Law 2. The transgression of this Law 3. The punishment of the transgressours 4. The efficacy of the Law in this punishment If we reduce it to Propositions they are these 1. That a word was spoken by Angels 2. This word was disobeyed 3. The disodient suffered condign punishment 4. By this punishment the Law was made firm and valid In the first we have 1. A word 2. The the same spoken 3. The same spoken by Angels 1. By word is no doubt understood a Law consisting of precepts prohibitions promises threats or comminations which are principally here understood as a part of the Law Some think this Law to be the Decalogue yet this cannot be here intended as it stands alone separated from the Judicials and Ceremonials wherein we find many fearful penal Statutes and Comminations So that by Word is understood the whole body and systeme of those Laws God gave by Moses to Israel neither let any wonder that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify a Word and a Law For in Hebrew Chaldee and Arabick the same verbes which signifie to speak signify to govern and the same Nouns which signifie words signifie Commands and Laws 2. This word was spoken that is this Law was published and promulgated For the matter of the Law the mind and will of the Law-giver the declaration of both do all concurr to constitute the essence of a Law 3. The word and Law was spoken and declared by Angels though the matter and the binding decree was from God and neither of them from the Angels who were used by God in the promulgation Though God in a more special manner is said to have uttered and written the ten Commandments or Decalogue yet in giving of the whole Systeme of the Law he used the ministry of Angels For they received the Law by the disposition of Angels Acts 7. 53. And it was ordained by Angels in the hand of a Mediatour Gal. 3. 19. where by Law cannot be meant the Decalogue alone as appears by the context antecedent and consequent And God Angels Moses did all concurr as one efficient of the promulgation before it could be compleat Therefore there is no need with Hâ—insius to understand by Angels the Prophets as Angels that is Messengers of God Hence appears the vanity and error of Crellius For he doth suppose and take for granted that if the Law was spoken and published by Angels then it was not published by God or the Son of God in the person of the Diety For by this he might argue against the express words of the Apostle Chap. 1. 1. that because the Old Testament and the Doctrine thereof was published and declared by the Prophets therefore it was not published declared and spoken by God whereas it 's expresly said God spake by the Prophets to the Fathers 2. He argues to this purpose that if the Law was in proper sense delivered by God or the Son in the person of the Deity then it would follow that the Apostle's argument to prove the Gospel above the Law were not good for if the Law was published by God or the Son in the person of the Deity the Law must be more excellent then the Gospel But first He takes the Law only for the Decalogue which should not be done 2. He mistakes the Apostle's comparison and argument For the comparison is not in respect of him that spake but of those by whom he spake The Old and New Testament do not differ in this that God doth speak and declare them For both are the Word of God both were spoken by God in which respect they are equal and the same If God had not spoken in both both had not been the Word of God But the difference is in respect of those by whom he spake For of old he spake by the Prophets in the last days he spake by his Son and the Son is more excellent then the Prophets for here is the inequality and the excellency of the Gospel above the Law spoken by Angels and
2. That whereas he became man in latter times he must needs be of some Nation and People with reference to the Head and first Father of that Nation and for Nation he was according to his humane Nature a Jew the first Father of which Nation was Abraham The reason hereof is this because God had made a special promise to Abraham That in his Seed all Nations should be blessed By which word Seed is meant Christ and Christ as descended from him according to the Flesh He is also called the Son of David because God promised That he should be born of his Family in Bethlehem the native place of David This sense 1. Is most agreeable to the Context antecedent where it 's said That Christ must be lower then the Angels must taste of Death must be consecrated by Suffering must be one with the sanctisied must be partaker of Flesh and Blood and deliver sinful man from the Devil But if he had assumed the nature of Angels none of these could be affirmed of him 2. The former two senses cannot be good because then he should have only apprenended and succoured the Seed of Abraham according to the Letter of this Text. Therefore seeing he took upon him the Seed of Abraham as he did the Seed of David therefore to take on him or assume the Seed of Abraham is to be of the Seed of Abraham as he was of David 2 Tim. 2 8. and to be made of the Seed of Abraham as he was made of the Seed of David according to the Flesh Rom. 1. 3. And it is the same with that of the Divine Evangelist The Word was made Flesh Joh. 1. 14. Crellius here trifles egregiously for he excepts against this sense 1. Because to apprehend or take hold of a thing is not to assume the nature of it 2. The word Angels which is plural should have been singular But 1. Who will grant him that which neither others do nor he can prove that the word must be turned apprehended in this place whereas it hath other senses both in the Septuagint and in the New Testament and is turned oftner and by more Translatours assume as was shewed before 2. If Christ had assumed the individual substance of an Angel he had assumed the Nature of Angels He did but assume one individual Flesh and Blood yet he is said to take part with the Children which were many He again objects that if it be said that he took the nature not of Angels but Men then these words cannot contain and render a reason That Christ was made lower then the Angels because it is the same But 1. How will he prove that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causal if it should be denied 2. Who told him that it referrs only to those words of the 7th verse as a reason of them whereas it 's plain if the conjunction be causal it referrs to that which went immediately before 3. To be lower then the Angels and assume the nature of Man are not precisely the same For now he is Man and yet above the Angels These words thus explained and cleared inform us 1. Of some special love of God shewed unto Man and to Angels and of some benefit issuing from that love and given unto Man and denied to the Angels He so loved Man that he gave his only begotton Son to be the propitiation for his sin and not for the Angels Christ and the eternal Word must be Man and dy for him but he must not be an Angel to dy for Apostate Angels or redeem them The cause of this was the free will of God who might have neglected both the one as well as the other for both were sinful and deserved Death Yet there might be a reason why he passed by the Angels and not Man even because Angels were not tempred yet sinned but Man was deceived and so was a subject more capable of mercy though he deserved no mercy Yet if Man will be obstinate in his sin and refuse to acknowledg this love and receive Christ God will turn his love into hatred and send him a cursed wretch into everlasting fire prepared for the Devil and his Angels and he shall lose eternally the benefit of Christ's Redemption which is remission and eternal life 2. They let us know the condescension and deep humiliation of the Son of God who vouchsafed not only to be Man but took upon him the form of a Servant and was obedient unto Death the Death of the Crosse. And this Incarnation is a deep mystery and this humiliation a matter of greatest wonder 3. They acquaint us with the excellent dignity and high advancement of the humane Nature in that it was assumed and inseparably united unto that eternal Word which is God The Angels in many things are above us and more excellent then we are yet in this we are above the Angels and nearer unto God and our nature in Christ is Lord of Angels 4. We learn from them that the Seed of Abraham and the People of the Jews have a priority and priviledg above all People For Christ took upon him their Flesh and Blood and they were his Brethren of whom according to the Flesh Christ came who is over all God blessed for ever Amen Rom. 9. 5. This is the reason why he said when he lived on Earth That he was sent to the lost Sheep of Israel and why he chose out of them the Apostles preached the Gospel unto them first for the tender of eternal life was first made to them and why he began and finished the work of Redemption amongst them 5. From them we understand something of the nature of the Incarnation For herein we have 1. One person the eternal Word and the Son of God 2. Two Natures Divine and Humane 3. The union of these two by assumption for the Word assumed the nature of Man and this Nature was thereby united to the Word in the unity of person 4. The distinction of these two Natures for the Word is God and not Man this humane Nature remains Man and is not God and the difference is very great and perpetual And thus God-Man is Christ our blessed Saviour and Redeemer and happy are they who know him and believe in him Ver. 17 18. Wherefore in all things it behâ—â—ved him to be made like unto his Brethren c. § 19. In these words we have another reason why Christ must be lower then the Angels Man and like his Brethren One end was that he might suffer and dy and this he could not do except he be partaker of Flesh and Blood and therefore he took upon him the Nature of Men and not of Angels The end why he must dy was 1. That he might destroy the Devil who had the power of Death and so deliver them that were in continual danger 2. That he might be a merciful and faithful High-Priest and so make reconciliation for the sins of his People and be
so far as was necessary for their deliverance and became liable to the penalty which was due to Man for his Sin That which moved God to send and give his Son was his meer mercy and free love to miserable Sinners That which moved God to punish him once substituted was his vindicative Justice looking upon our Sins It is not proper to say That our Sins were a cause either intrinsecally or extrinsecally impelling God to put Christ to Death and to lay upon him the iniquities of us all Though Sin is the formal object of punitive justice and doth deserve punishment yet God as Supream Lord and Judge and above his own Law had power to pardon Sin or punish it and punish it either in the party offending or in Christman's voluntary Hostage and in what measure he pleased and to accept this punishment willingly suffered for what ends and in what degree he pleased For to inflict the penalty upon the party delinquent or upon another or in this or that degree or for this or that end which shall be agreeable to Justice and pleasing to Mercy is accidental and not essential to it And because this Death of Christ was suffered for Sin and so intended by the Supream Judge it was not only an affliction but properly a punishment That which moved Christ to offer himself was his love unto his heavenly Father a resolution to obey his Command and a desire to be beneficial to mankind and the offering was an act of Charity Obedience and properly a Sacrifice which did so please God that he in consideration of the same was willing to grant unto Man many glorious and incomparable Blessings And to substitute Christ to Command him to offer himself to make him Sin for us to accept his Sacrifice for 〈◊〉 and in consideration of the same to promise Remission of Sins and eternal life to sinful man believing was not meerly or properly a dispensation but an abrogation of the Law of Works In this offering God did manifest his Wisdom his Power his Holiness and hatred of Sin his love of Righteousness his vindicative Justice his supream Dominion and his infinite Mercy In it Christ was a patern and lively mirrour of Humility Patience Fortitude Faith Hope Charity Self-denial and Obedience unto Death the Death of the Cross. The effects of this one offering are here said to be Sanctification and Consecration yet it was not an absolute and immediate cause of these Therefore we must observe That the effects of this cause may be said to be immediate or mediate though this is no formal distinction of a cause as a Cause The immediate effects which are antecedent to application are of three sorts 1. Such as respect God to whom the Sacrifice was offered or Christ who offered it or Man for whom it was offered Such as respect God respect him either as Lord or Law-giver or Judge As Lord by this Sacrifice redeeming man he acquired a new power over Man as he was Law-giver the Law of Works was made relâ—xible or repealable as he was Judge his vindicative power in respect of the sin of man was suspended or inhibited upon a satisfaction or compensation made so that his mercy might freely issue out to save man without any breach or violation of Justice or derogation from the Authority of his Law All these may be reduced to propitiation and reconciliation In respect of Christ the person offering by this he acquired power over all Flesh and all that happiness and glory which his Father promised to conferr upon him upon the performance of this Service In respect of man for whom Christ offered he by this became savable upon a new Covenant and new terms for the performance of which Covenant and attaining of which Salvation all means and power necessary were merited These effects followed immediately in respect of the offering the mediate effects are such as followed upon this offering applyed yet are the immediate effects of it as applyed For upon the same received by Faith followed Justification Reconciliation Adoption Resurrection and eternal Salvation and all these are reduced by the Apostle to Sanctification and Consecration So that the Salvation of Man from first to last is wholly from this offering yet this offering was not the first Spring and Fountain of our Happiness for that was the love of God giving Christ to offer himself It 's a vain and loose assertion of the Socinian to sâ—y or argue That because God loved Man so as to give Christ for him therefore there was no need of any Propitiation or Reconciliation or Aversion of his Wrath by Blood For he might easily distinguish between a general indefinite and a particular love and between a love of good will and of friendship The love of God is best known by the acts and effects thereof For we find three degrees and effects of his love to sinful man The first is the giving of Christ to offer himself for him and thus he loved him when he was an Enemy and ungodly for we may love Enemies though not as Friends The second is the giving the means of Conversion that he may believe and when God loves him thus and first calls him he finds him still an Enemy The third degree and effect of his love is to justify and glorify him and when God loves him thus he finds him converted and looks upon him as a Friend From these degrees of love the Apostle argues That if when we were Enemies we were reconciled to God by the Death of his Son how much more being reconciled shall we be saved by his life Rom. 5. 10. And though Christ hath offered himself for Sinners and this was an act of exceeding love yet he that believeth not on the Son offering himself hath no life in him but the Wrath of God abideth on him Joh. 3. 36. And no man can have peace with God by Jesus Christ before he be justified by Faith in Christ. For being justified by Faith we have peace with God through our Lord Jesus Christ Rom. 5. 16. Where to have peace with God and be the determinate object of God's special love doth presuppose and necessarily prerequire both Faith and Justification § 14. The Apostle having proved formerly out of Psalm 40. the excellency of Christ's Sacrifice and the virtue of it in the next words adds another proof out of Jeremy 31. 33 34. The same Text of the Prophet was alledged Chap. 8. and there handled and therefore here I need not enlarge but contract my Explication But let us hear the words of the Allegation Ver. 15. Whereof the Holy Ghost is a witness to us For after he had said before Ver. 16. This is the Covenant that I will make with them After those dayes saith the Lord I will put mâ— Laws in their hearts and in their minds will I write them Ver. 17. And their Sins and Iniquities will I remember no more Ver. 18. Now where Remission of these
God to expiate Sin given unto man in the Word and Sacrament as Food to preserve both Body and Soul unto eternal Life And as the Jews only had right to eat of their Sacrifices so Christians and only Christians have right unto and by a true and lively Faith according to the Gospel may partake of the same and live for ever For this meat alone doth profit those alone whose hearts are established with or by Grace and the Doctrine of the Gospel 2. To eat of this Altar and Sacrifice they who serve the Tabernacle have no right They who served the Tabernacle were unbelieving Jews Priests and People who adhered to the Law of Moses rejected the Gospel and refused to receive Christ for their Saviour These could have no right unto the benefit of Christ's Sacrifice◠for it was ordained only for the Salvation of such as should believe on him But these Jews out of a perverse belief that they should be justified and saved by the Law would not believe the Doctrine of the Gospel and seek righteousness by Faith in Christ. So that Israel following after the Law of Righteousnes attained not to the Law of Righteousness And why they sought not Righteousness by Faith in Christ who was the end of the Law which was a School-master to Christ. They were so confident that the Law was given for Justification and Salvation that they thought Christ not only needless but an Enemy to Moses and all Christians to be Hereticks and worthy to be persecuted to Death The force of the Apostle's Argument is That if their heart was not established with Grave but carried about with divers and strange Doctrines they deprived themselves of the inestimable benefit of Christ's Sacrifice for there is no Faith without the Gospel and no benefit in the Sacrifice of Christ without Faith for all right unto and participation of this Sacrifice is by Faith grounded upon the Gospel § 11. That they that serve the Tabernacle have no right to eat of this Altar he proves thus Ver. 11. For the body of those Beasts whose Blood is brought into the Sanctuary by the High-Priest are burnt without the Camp Ver. 12. Wherefore Jesus also that he might sanctify the People with his own Blood suffered without the Gate IN these words we have 1. An Argument to prove the unbelieving Jew to have no right to eat of the Sacrifice of Christ And this is a Doctrine 2. A practical Conclusion and Application of this Doctrine unto our selves in the two verses following In the Argument we may observe 1. The Proposition and the Type 2. The Reddition and Anti-type 1. There were several Beasts Sacrificed whose Bodies were burnt without the Camp yet their Blood was not brought into the Sanctuary therefore it can hardly be thought the Apostle intended any Sacrifice so much as that of general Expiation whereof we read Lev. 16. For though this doth agree to other Sacrifices that their Blood was brought into the Sanctuary to be sprinkled upon the horns of the Altar of Incense and before the Veil and their Bodies were burnt without the Camp as we may understand from Exod. 29. Lev. 4. Yet of this Sacrifice it 's clearly written 1. That the Blood was brought into the inward Sanctuary within the second Veil and was sprinkled upon the Mercy-seat 2. This was done by the High-Priest alone and could be done by none else 3. This Blood was brought in and sprinkled for Expiation and Reconciliation 4. The Bodies of these Sacrifices were burnt without the Camp This Sacrifice as you have heard was a more lively resemblance of Christ who is the propitiation for the Sins of the whole World The principal thing the Apostle takes notice of is the burning of their Bodies out of the Camp for the Camp was that plot of Ground which was taken up with the Tents and Habitations of the Israelites in the Wilderness All this was counted holy and all unclean persons and things were to be removed out of the same And because the sins of the People were laid upon these Beasts therefore they were unclean accursed and God to signify that all Sinners are accursed and to be cast out of his presence and to be tormented with eternal fire and also to express his detestation of Sin he caused these Bodies 1. To be removed out of the Camp 2. To be burned 2. This was the Type the Anti-type was Christ of whom it is affirmed 1. That he Suffered without the Gate 2. That he Suffered there that he might sanctify the People by his Blood To Suffer here is to be Crucified and dye upon the Cross Without the Gate signifies the place where he Suffered and was Crucified and in particular it was Golgotha which was without the Gate of Jerusalem which was called the holy City because God chose that City to put his Name there and so did consecrate it this answered to the holy Camp The reason why God thus in his wise providence did order it was because Christ had taken upon him the Sins of the World and God had laid on him the Iniquities of us all One sad consequent of Sin not pardoned is a Curse and Excommunication out of God's presence so as that the person cursed is put at a distance and deprived of all communion with Saints and God Therefore it is written That Christ was made a Curse for us Gal. 3. 13. The end of this Suffering and that without the Gate was that by his Blood he might sanctify the People The People are all such as believe in him To sanctify them is to free them from the guilt and punishment of Sin For he was made a Curse for us that he might redeem us from the Curse due unto us for our Sins And this he doth immediately by his Blood being shed and his Death which virtually and efficiently took away Sin and procures actual Remission and Sanctification upon our Faith For his Suffering out of the Gate made Sin pardonable and the punishment endured by him and deserved by us removable But when by Faith it 's sprinkled upon our Souls we are actually pardoned and the punishment actually removed because God will not punish Sin both in him and us believing The comparison is in similitude and like quality The things wherein the Type and Anti-type agree are these In the Sacrifice of general Expiation 1. The Blood is brought into the holy Place so Christ by his own Blood entred the holy place of Heaven 2. That Blood did expiate Sin so this doth obtain eternal Expiation and the People are sanctified by it 3. The Bodies of those Sacrifices were burnt without the Camp so Christ suffered upon the Cross without the Gate of Jerusalem 4. As they who serve at the Tabernacle had no Right not Licence to eat of those Sacrifices whose Bodies were burned without the Camp so no Jews that will not leave Judaism nor any other that will not go out of the World to suffer