offered c. Is the words or sense here only that he once dyed True it is that the offering to dye is and truly may be called an offering but is rarely found that the offering of Christ to God includes but his death only however it is manifest in this chapter that here it signifies more then death yea are simply a ransome or price to purchase of God only even a sacrifice that is both a ransome or price to purchase and a reconciliation atonement or peace made with God for men and such a taking away the sinnes of the world from betweene God and men that mercy may be shewne them and meanes used towards them yea and yet farther that this sacrifice of his might be a remaining and continual thing before the Father that Christ by vertue thereof might mediate in generall for men and so send forth spirit in the meanes that they might be convinced repent and beleeve and in speciall by amediator of the new Testament for beleevers that he by vertue of this his Sacrifice may purge them and they receive the promise of the eternall inheritance and all this is manifest in this whole chapter and the drift and businesse the Apostle was about perpend it dilligently He is here treating chapter 7. and 8. and this 9. about the High priest-hood of Jesus Christ and especially mentions Christ his comming verse 11. Blood shedding verse 22 23. his assention to Heaven verse 20 24. His presentation of the vertue of of his blood and offering himselfe by the eternal spirit to God his Father there v. 12 14 26. His appearing before God with the vertue of his Sacrifice to take away sinne verse 26. having obtained eternall redemption verse 12. his blood sacrifice of force to purge the conscience of all believers on whoÌ„ it 's spinckled ver 13 14. And he for this cause the mediator of the new Testament that c. verse 15 all which in this laeter part of the chapter he is explicating and confirming let it be well minded And yet a little further consider how when where and to whom Christ our great high Priest did offer himselfe a Sacrifice and wee may see Hee did not offer himselfe such a sacrifice on the wooden Crosse that was not the Altar by and on which Christ was born and offered through the foolish Idolatrous Romanists have so esteemed and so prayed Oh holy Altar of the Crosse save us our Saviour himselfe calls such conceivers fooles and teacheth us that the Altar both sanctifieth the gift and is greater then the gift Mat. 23.19 which I hope none will say of the wooden Crosse that it sanctifieth the body of Christ and is greater then the body of Christ but the divine nature was greater then the humane and did sanctifie and dignifie the gift the humane nature or body of Christ and by this divine nature even the eternall spirit which supported him in his sufferings and by which he rose from the dead By that spirit he was born up and offered himself a sacrifice to God Heb. 9.14 He went to the crosse a sinner for us he bore our sins to the tree and was made sinne and a curse for us and dyed for our sins Psal 40 12. 1 Pet. 2.24 2 Cor 5.21 Rom. 4.25 but he was raised for our justification and being risen just and holy he then offered himselfe not spotted with our sinnes on him but a spotlesse Sacrifice without fault or spot to God Hebr. 9.14 This sacrifice was not offered here on earth the other high Priests did offer on earth they could but heare and lift up and wave before the Lord the offering and approach into a worldly Sanctuary But Jesus Christ appeared in the highest Heaven and there presented the vertue of his blood and offered his sacrifice Heb. 8.1.3 〈…〉 â—nd 9.11 12 14. This Sacrince of Christ was offered in the Heaven not to men or Angels but unto God In this businesse or Sacrifice offering he had not to deale with men though for men with God To God he offered the Sacrifice and with God it is accepted and hath prevailed that so there may be an offer and tender and application to men and a prevalency in all receivers chap. 7 8. and 9.12 14 So that all this well minded Mr. Garner is too short and limitting in his affirmation But let us fullfill his request and proceed to mind it a little further Heb. 9.28 So Christ was once offered to beare the sins of c. It is not certain that in this place the word beare the sinnes doth signifie to be counted the sinner and so to accept the imputation of them and beare the punishment due unto them of which is meant Isay 53.2.3 6 7. 2 Cor. 5.19 21. For so and in that sence he his owne selfe in his owne body bear our sins to the tree or on the tree 1 Pet. 2.24 and so in that respect he is said to have been made a curse for us Gal. 3.13 And this was before his refurection for our justification and so the offering or compleating of the offering mentioned in this chap. which offering is said to be to beare the sinnes of c. In which offering he is not said to be made a curse as he was when he hung upon the tree but a blessing A great high Priest of good things to come of which high Priesthood he treateth chap. 7. and 8. and this 9. chap. and that we may the better understand what bearing is here meant let us looke into the words and chap. consider the tipes here mentioned and the truth as it is found in Jesus First For the sacrifice besides that I have forenoted Vers 12.13 Note further that in the tipes were two Goates one that was slaine for a sin offering and the blood presented in the holy place and sprinkled on the mercy seat to make an attonement The truth of what is shadowed therein is found in Christ that beare our sinnes in his body to the tree and dyed for them and being risen hath presented the vertue of his blood in the holyes of holyes and so obtained eternall redemption and made an atonment for men Levit. 9. and 16. Heb. 9.12 13. 14. But we so sin against this goodnesse that we give God just cause to hold back all the streames of mercy from us by which we â—â—â—ht be instructed and drawne in to partake of this attonement and redemption and so in the tipes there was another Goate prepared not a dead but a live Goat that even after the attonement and reconciliation made in the holy place was to have their sinnes confessed over him yea all their trespasses and he did beare upon him all their iniquities into a land of Separation or not inhabited where no man dwelt to be charged with them Levit. 16.10.20.21 22. And is not the truth of this found in Jesus Christ our Lord that is risen for our justification and now at the right
have abode in that glory Ioh. 12.24 But in this his glory and glorious perfection abiding and not laying it aside and becomming lower he could not be for mankind that was fallen into sinne and under death a perfect JESUS a perfect Propitiation peace righteousnesse and perfect Lord Saviour and helper of mankinde which he must certainly bee or else he cannot be the author of eternall salvation That he might be perfect then in regard of us it was necessary that he be made flesh in our very nature that so the nature that sinneth might suffer John 1.14 Rom. 8.3 yea in our nature as fallen and so submitted to infirmities and mortallity even to the flesh and blood that he might dye Heb. 2.14 And that hee be in this our nature subjected to infirmities as a publike maâ— and surely in the same obligation with us and so under the Law under which wee were fallen That so our debt may be his and he be found under the guilt of our sinnes Gal. 4.4.5 And being thus found as a surety a servant and under the Law for us that God the Father passe by us and call him to an account for our debt and charge him with our sinnes Isay 53.6.2 Cor. 5.19 And he must own this charge and imputation and confesse also Heb 10.5 9. Psal 40 7.12 And that our sinnes being charged on him and he accepting the charge he also undergoe the sentence and so dyed for our sinnes for without shedding of blood there is no remission of sinnes 1 Pet 2.24 and 3 18. Heb 9 22. And yet that he may be perfect for us it is necessary that he rise from the dead acquit of all our sinne and a victory over our death that as mercy and truth are met and righteousnesse and peace doe kisse in his Death So truth may spring out of the earth in his resurrection for our justification Psal 85.10 11. Rom 4 25. For if Christ be not raised our faith is vain we are yet in our sinnes 1 Cor. 15.17 And now he is so risen yet there is still more to be done by him necessary that he might be a perfect Saviour namely That by the eternall spirit he ascend into the highest Heaven even the holy of holiest and there appeare before God for us and present at the propitiatory or mercy seat and bosome of the Father the vertue of his blood shed He being now risen and so offer to him his own risen and holy body a spotlesse sacrifice a price a ransome for those for whom he dyed that so thereby he may obtain and procure of his Father 1. A right of Lordship over us all 1. That wee may be his by purchase and he have the power and authority over us to dispose of us and judge us 1 Tim. 2.6 Rom. 14.9 2. Eternall redemption of our nature in himself as the publick man and for men and receive eternall life in our nature in the man and for men that he may have it to bestow Heb. 9.12 14. 1 John 5.11 3. The use of meanes and sending forth of his Spirit in that meanes whereby men might be enlightned in some knowledge of his goodnesse and have some participation of his mercyes that they might thereby be admonished and reproved and instructed to repentance and seeking of him and so come in to him for life Psal 68.18 John 1.4 5 9 Act. 14.17 and 17 26 27 30 31. Rom. 2.4 Iohn 1.7 and 20.31 for as wee in our particular persons as individualls could not have partaked of the misery we fell in too in the fall of the first publick man had their been no medium by propogation for encrease to come forth of him so neither could any of mankinde in any of their particular persons partake of that blessed restoration and eternall life obtained and received in the nature of and for mankind in and by the second publick man if there be no Spirituall medium to call and regenerate men that they may come into him But he having gon through and done all first mentioned and now obtained all this latter mentioned he is made perfect and become perfect and so as it is said of him Luke 24.26 46. ought not Christ to have suffered these things and to enter into his glory thus it is writen and thus it behooved Christ to suffer and to rise from the dead the third day and that repentance and remission of sinns should be preached in his name among all nations so it is said even of God the Father Heb. 2.10 It became him for whom are all things and by whom are all things in bringing many sonns unto glory to make the Captaine of their salvation perfect through sufferings suitable to which it is said of Christ himself Heb 5.8 Though he was a sonne yet learned he Obedience by the things which he suffered as I understand he tooke occasion to shew forth obedience by the things which he suffered and so was made perfect yea perfect in the highest degree of perfection though not while he was suffering yet by and through sufferings not in one thing only suffered but the things which hee suffered his sufferings for had he not had our nature subjected to humane infirmities and that made under the law for us he could not have dyed for us and then truth and mercy could not have mett righteousnesse and peace could not have kissed on our behalfe Heb. 2.14 Psal 85.10 And had he not dyed for our sinns he could not have risen Just on our behalfe and for our Justification and so truth could not have sprung out of the earth that we might participate Rom. 4 25. Psal 85.11 and had he nor so risen for our Iustification he could not have ascended into the Heavens to present the vertue of his blood and offer himself a sacrifice a price and ransom to God for us he had not then had wherewith to prevaile with God to take sinne out of the way with all that was contrary to us that mercy might be shewne and righteousnesse looke downe from Heaven on us Heb. 1.3 Col. 2.14 15. to purchase us into his dispose Rom. 149. To obtain eternall redemption and receive eternall life in our nature for men that he might have it to bestow Heb. 9.12 to procure meanes and spirit to be sent to call and draw us Iohn 16.7 Psal 68.18 nor had he had wherewith by spirit to take sinne out of our conscience and to purge our nature Heb. 9.14 for which cause he had his body given him and hath done the will of the Father Heb. 10.5 10 and so through suffering in our nature for us and in the same nature raised presenting the nature of his sufferings and offering himselfe a sacrifice unto God he is made perfect or become perfect A perfect Saviour Propitiation righteousnesse A Lord able to save and able to destroy and here is our businesse sure distinct and here is a reconciliation and salvation in our nature dispensable
whether only the materiall blood which in shedding issued out of the body of Christ as the blood he did bleed and that came forth of him when he was circumcised Luke 1.21 and when he was in his agony Luke 22.24 and as some suppose when he was Scurged and when he had a crown of Thornes platted on his head Mark 15.15 17. and when they nayled him on the Crosse and crucified him Mat. 27.35 and when after his death his fide was peirced with a speare Luke 19.34 35. whether this be his meaning by all the blood as the words with that he writ before and after it would so seem and whether this shedding be all the sprinckling he beleeveth or not it remaines doubtfull but as I understand as he tooke flesh and blood when he was made in our nature Heb. 2.14 even so all the abasements sorrowes anguishes and torments he suffered in that nature with all the forementioned being compleated or consummated in his death or dying the whole being his laying down his life for us this all this nothing lesse then this I understand by all the blood that Christ did shed 1 John 3.16 Isay 5.3.1 8. and with all his sufferings the compleating of them in dying I count the shedding of his blood though in this businesse bloodsheeding doth imply the Sacrifice offered whose blood was shed Heb. 9.12.22.26 and yet take in all his sufferings with the vertue thereof in his Sacrifice offered still shedding is not sprinckling but shedding and sprinckling are two distinct things tnd so with out shedding of blood and so offering the sacrifice whose blood was shed there is no remission of sinnes because otherwise there can be no blood to be sprinckled Heb. 9.22 23 26. yet even so also without sprinckling of blood and therein applying the vertue of the sacrifice there is no remission of sinnes purgation of conscience and nature and happy safety received and enjoyed Heb. 9.12 13 14 23. and 12.24 And this is clearly shaddowed and typed out it was not enough for the Passeover that the Lamb was of the first yeare and without blemmish and slain and so the blood shed c. unlesse the blood was offered with a branch of Hysop taken and sprnickled on the two side posts and the upper post of the dore and without which no assurance of a sacrifice Exod. 12.6 7 22 23. nor for cleansing and sanctifying Blood-shedding was not enough if it were not also sprinckled Lev. 8.11 30. and 14 7. nor for taking away any uncleannesse it was not enough that the water of purification was made for all Israel unlesse the particulars defiled were sprinckled with it Num. 19.13 18 19. yea this distinction between blood-shedding and blood-sprinckling is in the Law clearly held forth Exod. 29.16 21 Lev. 1.5 and 4.6 7. Num. 8.7 And come to the Gospell â— may be said of all to that what ever right or part Christ hath in them by vertue of his bloodshed and Sacrifice offered to God yet as Christ saith to Peter John 13.8 If he wash them not they have no part with him 3. Thirdly â—as he hath set down his proposition darkly and unprofitably so he hath set it down subtilly and craftily as a man guilty of some known errour in what he would seeme to maintain in that going about to disprove the distinction between blood-shedding and blood-sprinckling he saith all the blood which Christ did shed is the blood of sprinckling which is fit togull the un-wary leaves roome when the distinction proves sound for him notwithstanding his position to say he ment not to fault the distnction though that be his main drift that he might thirdly disprove another distinction if he could As here is a suspition ofcarnality and ignorance in his understanding of the blood of Christ as it is sprinckled may not some Reader conceive that he would have men to thinke that in the Mosayecall Sacrifices the materiall blood even so such and as it was when shed was sprinckled even so the materiall blood of Christ his body such as it was when shed even such and so materially sprinckled a brave motive for the Romish reservation of rellects and because this can no way be demonstrated and evidenced how it should be so and that it so is therefore all the blood-shedding must needs be sprinckling But to come a little neerer him If blood-shedding had been the sprinckling or if it had or could so have been sprinckled upon any what would it have profited them seeing if Christ be not risen wee are yet in our sinnes our faith vaine and preaching vain 1 Cor. 15.14 17 and the Lord Jesus Christ of whom and whose redemption wee treat hath a spirituall body and is a spirituall man the Lord from Heaven heavenly A quickning spirit 1 Cor. 15.40 49. So now as he hath dyed for our sinnes and rose for our justification and offered himselfe with the vertue of his blood and death a sacrifice to God the Father appearing now in Heaven for us Rom. 4.25 1 Cor. 15.3 4. Heb. 9.12 14.24 when we speake of his blood and death as presented before God in the heaven or applyed to or sprinckled on the hearts and consciencs of men on earth wee understand it spiritually his words even when he speakes of these things are spirit and life and so spiritually to bee understood John 6 63. and so though when we speak of his suffering blood shedding and dying we understand it materially as in a mortall body hee suffered in the flesh and shed materiall blood indeed and dyed for our sinnes and was put to death in the flesh yet as he is risen for our justification and hath overcome death and is gon up to Heaven and hath presented the vertue of his blood which is reall and spirituall before his Father in the Heavens and by the spirit by which he rose from the dead offered himselfe a spotlesse sacrifice to God and obtained eternall redemption Heb. 9.12.14 So when wee speake of the sufferings blood and death of Christ as presented in Heaven to God or applyed on earth to men wee understand it spiritually of the worth vertue and prevailing effecacy thereof with God or men and as the High-priest did once a yeare go into the holy of holiest sprinckled blood on the mercy seat c. and so sanctified the tabernacle and made an atonement for all Israel and this that they might be cleansed legally from all their sinnes Levi. 16.14.15 36.34 and yet they had their sacrifices to come to and sprincklings of blood and of the waters of purification for application which if neglected the neglectors were not personally clean but to be cut off or dye in that their legall uncleannesse Num. 19. to 8. And the fault found in those sacrifices as appertaining to conscience is that they did not make the commers thereunto perfect even so we being fallen and God yet mercifull and willing to shew us favour even at his
sense though it 's true enough according to the sense in verse 12. to take them in and it is thus likewise then so Bâ—za and our former translation or therefore so the Romists and our latter translation As by the offence of one or one offence unto or one all men to condemnation even so by the righteousnesse of one or one righteousnesse to justification of life Three things are here to be noted about both condemnation and justification and so in one 1. Note by what condemnation came in and that is exprest to be by the offence of one one Adam a publick man the first publicke man or the one offence which containes all from the receit of the Serpents suggestions to Adams conviction of that one man and this expresse verse 12 15 16 17 18. 2. Note how this faultinesse and condemnation came on the individuals and that both here and elsewhere in the Scripture is shewn to be not in the first place as they are individuals and particular persons but in regard of their nature and as they were in that publick man in whom they were all made righteous Ecclâ— 7.29 who was to stand or fall for himselfe and all that were to come of him and so in his sinning all sinned and in his conviction all were convicted and death comming upon him came upon all and this without the personall knowledge will motion or act of any of the individuals that were to come from him and yet so neerly really virtually and effectually that none can come forth by propogation from him partaking of his nature but they partake of this sinne and misery verse 12 14 17. 3. Note on how many of mankind how many that came by propogation from him or that were to come or were included in that nature this sinne and death passed or were condemned in that condemnation so as it did so reach to them that in partaking of that nature they necessarily feell it and that is expresse all men verse 12 18. Now for the dissimilitude between a naturall and spirituall man and the excellency of the spirituall above the naturall it is else-where shewn 1 Cor. 15. and for the superaboundding grace in the righteousnesse of the Lord the quickning spirit above the offence and this condemnation it is mentioned verses 16 17. so that in this 18. verse 1 for justification we are to note 1. By what it came in and that is expresse by the rightousnes of one even one man the second or last publick man the Lord Jesus Christ or by one righteousnes which contains all that whole obedience from taking our nature suffering dying to his resurrection sacrifice offering to God of that one man v. 15.18 2. Note how this justification was one or unto the life of men and that was not first on the individuals as they are individuals and particular persons but in regard of their nature the second publick man had taken and so did undertake for that nature and so for the first Adam who was but one though both male and female publick man when this businesse was at first undertaken and so for all that issued or were to issue out by propogation from that first man he undertooke And so the justification or restoration of life came on or reached to or was for them in the publick man in whose person in regard of the nature taken and cause undertaken in whose dying for them all dyed 2 Cor. 5.14 this justification of them was of their nature for them in the publick man and so without their personall knowledge will motion or act and yet so verrily really virtually effectually as that al shal partake of some fruites thereof that are found in that nature and none can by a new birth be brought into him partake of his divine nature but they necessarily therein partake of the choice fruits v. 16 17. 3. Note for how many or unto how many of mankind this justification in the publick man is and for whom this life is and to whom it so reacheth that in comming in to Christ they shall partake of it and that is expresly said all men verse 18. this affirmed with a word explicating comparing and confirming the same yea making the first proposition the ground and patterne measure and way of understanding the second proposition in all the three former particulars noted even so by the righteousnesse of one unto all men to justification of life Thus is the foundation said explicated v. 18. and then in v. 19. he brings in with it the manner of the receit in which the distinction For as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Is not this now apparently brought in first as a proofe of the former that all sintned fell in the first publick man in that all that partake of thanature are sinners secondly as one explication that as all sinned in the sin of the publick man so by comming to have being from him such the power of that disobedience of his that they are conceived and borne in sinne made sinners in their own particular persons in their partaking of that nature by comming forth from him And thirdly these are many that is all virtually in him which are many and personally in themselves all that have being from him which are many also and is not here a distinction intimated in the change of the phrase between sinners on whom condemnation came in a publick man and sinners so made in their own persons so under condemnation personally and is not this proposition set for explication of the following proposition so by the obedience c. as a proofe of the truth and effectualnesse of the Justification in Christ for all men in that all men in that all that come into him are made righteous and also an explication that as Justification is effected for all in the publick man so by a new birth being made one in him they in their own particuler persons are made righteous in and through him and also it pointeth out these to be many also even as virtually all mankind were made righteous in him which are many so all that through grace are brought to have being in him those and only those are made partakers of this justification in themselves before God and so are made righteous in their own persons in and through him and these are many also And yet because men were first made righteous in Adam and fallen in him before recovery and Justification was wrought for them in Christ and because men have a first birth in comming forth of Adam and bearing his Image before they have their new birth and come into CHRIST and partake of his righteousnesse and because all that are come forth from Adam have therein been made finners and also come forth from Adam yea even of them that after may yet are not come into Christ and so not
2.5 Luke 13 6 9. Esay 53 12. And for the taking away of their sins are all men beholding to Christ yea this may bee often done even for some that have sinned deeply and though crying in their distresse yet their heart not upright with him And they may come after for provoking him that so oft forgave and tooke away wrath to be abhorred See this express Psal 78 37 38 c. Numb 14 17 20. And the more and ofter Christ hath so taken sin out of the way and removed wrath from men the more are they engaged to seeke and submit to Jesus Christ nor can all Mr. Garners glorious words free them from that engagement Secondly For having fitnesse power and readinesse to take away sin even out of the consciences and nature of men and so to be ordained and set apart as the Hee and the only He that both can and will do it in all that in beleeving come to him and is so set forth and pointed out that men might know where to seeke and find this and this also is Jesus Christ the Lambe of God by reason of what he hath suffered and done and received He is the Atonement and propitiation for our sins even when we beleeve not Rom. 3 24 and 5 18. 1 Joh. 2.2 and set forth also to be a Propitiation which sure he is before set forth through faith in the blood to declare his righteousnesse for remission c. Rom. 3.25 26. And so there is blessing in him for all Nations so as who ever of them though ungodly are by his grace drawne in to beleeve on him that justifies the ungodly he receives remission c. Act. 10 43-46 Rom. 4.5 And so is he set forth The Lambe of God which c. But now here is to be noted that as Jesus both so hath in the two former respects taken taketh away the sin of the world and likewise both is and is set forth the Propitiation for their sins that hath propiated yea even the Propitiation through faith in his blood able ready to take sin out of the cōscience and nature of all that by his goodnesse come in to him in beleeving on him Act. 10.43 even so also this is noted and that also upon the very same ground 1. That those who by all this goodnesse of God in through Christ and by all these engagements vnto Christ by what hee hath done for them and doth to them and hath to bestow on them are not and will not be drawne from their own wayes to him but loving darknesse rather then light remaine impenitent and unbeleeving so they remain still under guilt of sin in conscience Joh. 16.8 9. Under condemnation Ioh. 3.18 19. Under wrath and cannot see life Ioh. 3.36 and therefore under sin and condemnation and wrath and cannot see life even because by all this light and mercy shewne they have not been prevailed with to beleeve on his Name Ioh. 3.18.36 16.8 and so they remaine of the world still lying in wickednesse 1 Iohn 5.19 2. That such as are overcome by his Spirit in the appearance of his so great grace to beleeve on him they though ungodly of the world and sinners when they are comming in to him yet being prevailed with to come in beleeving on him he forgiveth justifieth washeth with the vertue of his blood from the sins of the world and so enableth them to receive remission of sins and to depend on him for eternall life Rom. 4.5.22.25 5 1-6 8-10 Act. 10.43 And so in all and every respect hee is most truly called The Lambe of God which taketh away the sinne of the world or sins of the world But now this is to be farther noted That so many as are by his grace brought in to beleeve on him and so united to him as they are clensed from the sin of the world and begin to partake of the Divine Nature being borne from above and so washed 2 Pet. 1.2 3. Joh. 3.3.5 even so though they be still in the world yet they are not of the world nor according to the account of God and those taught of God now reckoned of the world Ioh. 15.19 17.14 but brought out from the power of darknesse and Satan Act. 26.18 Coloss 1.13 in which before they were and the world still lyeth 1 Joh. 5.19 But these are now borne of God sons of God Ioh. 1.12 13. Gal. 3.26 The seed of Abraham the heires and Israel of God Gal 3.29 6.16 Yea Sion Jerusalem a people chosen out of the world Joh. 15.19 1 Pet. 2 9 not the world But now these while in this life however justified in conscience and spirit made alive for righteousnesse sake and their persons as they are one with Christ and partake of the Divine Nature are sons of God presented in and through Christ spotlesse before God and so delighted in yet as they still carry old Adam about them and so have still the flesh in which dwels no good thing but an evill inclination anoying with its sinfull lusts which God approveth or justifieth not so by reason hereof and the temptations of the world and Satan it so falls out that even beleevers in many things offend All and sometimes some more grievously Rom. 7.15.24 Iames 3 1 2. 1 Ioh. 1.9 10 1 Cor. 5. So that though in spirit and in respect of their union with Christ and state of son-ship and being reckoned after him and so justified yet in respect and the evils of their wayes with which God is not pleased nor doth justifie but testifie displeasure against they need still to have their feet washed and their wayes healed and so their evils and sins to bee still taken away till they and all that which concerneth them be perfected Psal 138.8 Joh. 13.10 Rom. 7.14.24 And on this ground of the former done it is beleeved Isa 26.12 and prayed for Psal 85 4-6 And this doth Jesus Christ by his everliving to entercede for such Heb. 7.25 And by vertue of the spirituall application and sprinkling of the vertue of his blood Heb. 9.12.13 14. 12.24 1 Joh. 1.7 Now as these in whom he doth this are not the world but his Church and peculiar people so this worke is not expressed in those tearmes Taking away the sinnes of the world But the sanctifying purging or taking away the sinnes of the people Hebr 13.12 2.17 Tit. 2.14 And The washing and cleansing of his Church that in due season hee may present it as spotlesse to himselfe as hee now presents it in himselfe to his Father Eph. 5.26 27. And of this sort is that Isa 6.7 Rom. 11.27 and so not serving for Mr. Garners ill purpose ☞ 1. 10. The word Not Imputing 2 Cor. 5.19 where it is said God was in Christ reconciling the world unto himselfe not imputing their trespasses to them This he makes all one and the same with Psal 32.1 2. Blessed is he whose transgression is