Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	death_n	law_n	sting_n	14,720	5	12.3318	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89274	Mercies for man. Prepared in, and by Christ, even for such as neither know them, nor him. Discovered, that they might know, and enjoy them. Or a discourse of the interest there is for all men in, and by Christ in the end, and usefulmesse of the beleevers peculiar priviledges and service. In which is also some information about that service to which the grace of God, that bringeth salvation to all men, instructeth, and obligeth the beleever for the good of them all, according to capacity, and opportunity given him. Likewise some directions for, and concerning Christian magistrates. In the opening some instructions arising from the Apostles exhortation to Timothy, 1 Tim. 2.1, 2. Delivered in November 1653. at the Munday meetings at Black-Friers: and because what then was spoken, met with some publick opposition, this is now published for further satisfaction. Written by Thomas Moor, Junior.	Moore, Thomas, Junior.	1654 (1654)	Wing M2605; Thomason E744_1; ESTC R207022	135,708	156

adoption of children but that done in Christ that this might be done was done for all them that were under the Law and who those are see Rom. 3. 19. though under it as a testament all Covenant were only all Israel after the flesh yet under the condemnation penalty and curse of it and so by it declared and concluded were all the world for what the Law saith it saith to them that are under the Law that every mouth may be stopped and all the world may become guilty before God By one man sinne entred into the world and Death by Sinne for that all have sinned Rom. 5. 12. Compare that with ver 18. As the disobedience of one was unto or upon all in the first publique man to condemnation so the righteousnnesse of one is unto or upon all in the second publique man unto justification of life his one righteousnesse hath so prevailed with the Father that he is justified in the nature and roome of all That one dyed for all is accepted with the Father as if all had dyed 2 Cor. 5. 14. that they might live and to that end live that after this Grace appeares they might not henceforth live to themselves but to him that dyed for them and rose againe 2 Cor. 5. 15. So that in Jesus the second publick Person the whole nature is delivered from the first condemnation and judgement The truth and verity of which is proved in that Rom. 5. 19. from this reason For as by one mans disobedience many were made sinners namely in their particular persons and that is so many as ever came to have being from him even from the beginning verse 13 14 which fully shews That that offence was unto or upon the whole nature in him as the publick Man to condemnation before any of the individuals had their particular beings from him seeing there needs no other work or medium on their part but deriving beings from him to make them sinners in their own persons Even so by the obedience of one shall many be made righteous even in their particular persons by way of imputation and application of the Righteousnesse of another to them Rom. 3. 22. 4. 3 4. And that is so many as receive that abundance of grace testified in that already done in Christ for men and that gift of righteousnesse by faith verse 17. and so come to have being in him in beleeving on his name That Righteousnesse that is unto All it comes upon All that beleeve even in their particulars which fully shews that one Righteousnesse was unto or upon the whole nature of man as men considered in him the second publick Man to the justification of life while all were out of him seeing there needs no other work or medium on their part no discovery or receite of any peculiar grace or gift of grace for them while sinners and enemies that was not for others nor any thing else is requisite for any one of this nature of man to make them righteous in their particulars but a receiving by faith that true in Christ for and towards them as men and sinners with the rest even that abundance of grace that love of God to Manward Tit. 3. 4. Rom. 5. 6 8. and that gift of righteousnesse The Son of God sent the Saviour of the world Joh. 3. 16. and 4. 14. Therein they are made righteous by the imputation and application of the righteousnes of another to them By him all that beleeve are therein through his name justified from all from which they could not be justified by the Law of Moses Act. 10. 43. 13. 39. which shews the truth of Justification Righteousnesse perfect in him for them as men and sinners considered that so in beleeving in him without the works of the Law or any other medium it might be received by any of that nature the whole nature is justified and acquit of that first disobedience and so of the guilt or condemnation of that sinfulnes in them as meerly and necessarily derived from it In that he in the common nature and in the room of them all as the second publick man is justified for them In his Resurrection he was taken from the prison and from the judgement Isa 53 8. And this so verily and vertu●lly for them all That the Father now judgeth no man but hath committed all judgement to the Son Joh. 5. 22. He doth not go to Law or proceed to Judgement with men according to that Law and Judgement by which without a Saviour they stood as condemned before him under which Christ was made for them Though men still according to his Ordinance passe through the first mortality and death as the fruit of sin yet not as the due and proper wages thereof and therefore shall not perish in that death he having taken out the sting and poyson that would have made it destructrive by his coming and passing through it and so abolished it 2 Tim. 1. 10. nor according to that Judgement The truth of which appears not onely in these serious and full Assertions of it but likewise by divers arguments or reasons used by the Scripture to evince it As First The nature of all present and eternal condemnations in the Scripture They are not because the fathers have eaten sowr grapes and the childrens teeth are thereby necessarily set on edge but every one for his own proper iniquity Ezek. 18. 2-4 no man condemned or abiding under the wrath of God for present or shall be eternally condemned meerly because he was simple or in darknesse or because he was filthy and poluted but because he loved his simplicity when the wisdome of God was oft and long reproving him Prov. 1. 22 23 24. c. When light came they loved darknesse rather Joh. 3. 19. Because in thy filthinesse was lewdnesse or stubbornesse and that thus evidenced and of this nature I have purged thee and thou wast not purged Ezek. 24 13. They hardened their own hearts wilfully when he spake in his Spirit by the hand of the Prophets Therefore came there a great wrath upon them from the Lord Zech. 7. 9. 11 12. And this could not have been the nature of condemnations present or eternall neither had the world been capable of sinning sins of that nature as for which they are now charged and under condemnation if Christ had not done for them the things mentioned in this Text given himself a Ransome for them and become a Mediator and by vertue thereof a Testimony in due time unto them See our Saviour so reasoning Joh. 15. 22. 24. If he had not done that for them which never man did or could do namely redeem his brother or give to God a Ransome for his soul Psal 49. 7. yea if also he had not spoken to them preached by his Spirit to their spirits in the means he used They had not known or been capable of sins after this consideration as now they are charged on them

that is of both seeing and healing when by the light comming to them they see both him and his Father 2. The truth of that ransoming or redemption from the curse of the Law perfect in Christ for men appears further from the grace of God extended unto men in the mercies and accommodations of the natural life yea in the severest of his chastisements there appears a great abatement or taking off the greatest part of the stroke and that it is not sustained as the full and proper wages of sin but is far less then our iniquities deserve the truth and holiness of God was ingaged that the soul that sins must dye and the death was such as was wholly destructive and no intermission or mixture of any mercy but the soul to have been continually filled with madness and confusion the body with pains and all diseases in the extremity till it had been wholly turned to dust the rain of the land powder and dust we to eat our bread in sorrow and anguish of our hearts all our dayes all curses to follow and overtake us till we perish this was our portion Gen. 3. 17 c. with Deut. 28. 15 c. neither may the truth and holiness of God suffer the least impeachment he cannot in clearing clear the guilty Exod. 34. 7. Therefore in that man is preserved from so much of the destruction and confusion in his minde and of the pains and anguish in his body in this natural life as that he is a capable subject of beholding conversing with and comfortable injoyment of the works of Gods creation and providence that instead of the rain of our land being powder and dust the Lord gives rain from heaven and instead of eating our bread in the sorrow of our heart all our dayes the Lord gives food and gladness instead of thornes thistles that the Lord in any measure gives that which is good and our land yields her increase herein Gods goodness is witnessed so as through a Saviour and leading to repentance all these having in them a testimony of a door opened again to God mercy and truth met redemption wrought in another for us Psal 85. 9 12 13. Acts 14. 17. Rom. 2. 4. upon that account it is that God demeans himself towards men in his government ●ow by Christ as if he did not see their iniquities because he is well pleased for his righteousness sake Isai 42. 19 21. in whom truth is sprung out of the earth c. 3. The truth of this further appears in that all shall be raised from the first death and then be judged according to the Gospel which they could not have been if one had not by the grace of God died for them and rose again 2 Cor. 5. 10 14 15. Acts 17. 30 31. Rom. 2. 16. yea if Christ be not raised for them then can there be no resurrection of them For since by man came death by man came also the resurrection of the dead For as in Adam all die so in Christ shall all be made alive 1 Cor. 15. 21 22. Neither could there be any reason or rule for judging men according to the Gospel for whom there was no truth in the Gospels Declarations propounded to them to be believed if no grace extended by which they might have been saved They must have perished if Christ had not died for them in the first death but there could have been no ransoming out of it and so no second death But to proceed 2. As Jesus Christ by giving himself a ransome hath redeemed us from the curse of the Law and therein saved us from perishing in that first death and misery having in and by himself taken away our sins from before the Father the sin of the world after the first consideration as passing and being found on them simply and necessarily through the first disobedience so he hath therein and by vertue thereof obtained eternal redemption even redemption of the transgressions under the first Testament Heb. 9. 12 15. A perfect restoration of all that was lost by that sin and according to that judgement a restoration of it not into their persons but into himself for them that it might be enjoyed by faith and in the first fruits of the Spirit and the hope of the harvest by any of them in believing in him through his name there it is perfect in him as in a publique person or treasury for us who will never lose it That in coming in to him it might be enjoyned by us In him God hath given us eternal life He of us to whom life is given in Christ that hath the Son hath life and he that hath not the Son hath not life And yet it 's given him in Christ as before 1 John 5. 11 12. The sum of our loss and that in which eternal life consisteth is capacity and liberty to the enjoyment of the delightful favour of and fellowship with God in which is life All have sinned and come short of the glory of God unto which they were created in the first publique man Sin makes separation between God and men forasmuch as by it we lost that Image of God in which we were created which was such as in Soul and Body together we were capable subjects of immediate fellowship with our Creator and in also our liberty to such enjoyment we are in our selves and as in relation to the first man justly banished as well as enemies in our mindes and so at a distance strangers to the life of God but Jesus Christ in our nature as the second publique man and for us hath perfectly recovered that Image of God which we lost and in a better maner and that both in Soul and Body so as he is in our nature and as the publique person a capable subject of immediate fellowship with God and hath also liberty he is entertained to such enjoyment that now for us through sufferings he is entered into the actual possession of glory that he may appear effectually in the presence of God for us and that whosoever comes in to him by faith may in him appear perfect and righteous before the Father yea the fulness of the Godhead dwells in him bodily according to that John 17. 4 5. I have finished the work thou gavest me to do on earth and now I come to thee holy Father glorifie me with thine own self with the glory I had with thee before the world was Compared with Col. 1. 14. 15. In him we have redemption through his blood the forgiveness of sinnes Who is the Image of the invisible God c. 'T is true the 15. verse is a description of the excellency of his person In whom we have redemption but it is also clearly a demonstration of the redemption we have in him the Image of God recovered into our nature that through faith in him it may be enjoyed by any of us whose nature he took as aforesaid Seeing whatever Jesus

use of to present all our needs and matters that are according to the wil of God for our selves and others and he that is our Advocate He is the propitiation for our sins and not for ours only but also for the sins of the whole world and therefore we may thorow and by him make our prayers for any mans sin which is equivalent with and full as large as this for all men we shal adde no more for proofe of this but only this caution for a right understanding of what is said that it is possible and sometime found some men before their Natural l●fe be snatcht from them may have put themselves out of the number of this All men to be prayed for men may have so filled up the measure of their sinne as to have finished it so as it hath occasioned or brought forth Death in an utter rejection and separation from God Jam. 1. 15 with 1 Joh. 5. 16 17. Jer. 6. 30. now if any have sinned so farre as unto Death in such a sence God having wholly rejected them and we see or discerne the same that we may so judge according to the instructions of the Gospel then the Gospel saith not we should pray for that sin and yet this infringes not at all the truth of the Proposition in the termes in which it is delivered that prayers c. are to bee made for all men for these reasons 1 These were of that number All of them once and some time for God is slow to anger it is his strange and unpleasing worke wholly to give up any Isa 28. 21. and so were then to be prayed for there are none that are not to be prayed for or to be absolutely prayed against but such as have been before prayed for as comparing the fore-mentioned Scriptures it appeares we are not to cease praying for them until their sinne be unto death which it is not til finished then all the time before while it is not finished those persons were to bee prayed for upon the same ground and principles of certainty and truth that any others are The truth of this is confirmed in those Scriptures Jer. 7. 16. 11. 14. 14. 11. where the Prophet is required not to pray any more for that people nor to lift up a cry or prayer for them the reason we have in the fore-going and following Verses of those Chapters like unto that Prov. 1. 24 25. c. and Isa 65. 12 13. 66. 1-4 because God had long cryed unto them in his Spirit by the Prophets and other meanes as Zech. 7. 9-11 12. with Jer. 7. 3-12 13. to amend their wayes not to trust in lying words c. and waited long that he might be gracious to them and yet they would not hear he had called and they answered not but set at nought all his counsel and would none of his reproofe which shewes that all that time while he had done so his Servants according to his good and acceptable wil were not to cease praying for them so that even these were to be prayed for and that in an acceptable time 2 When Sinne is so wholly finished as it hath brought forth death in an utter separation from God then they being so rejected of him are left to the power of the Tempter and their owne delusions they have chosen in which condition they are become one with Satan and so of the seed of the Serpent in a full sense of the Devil and so in farre worse state than that which is meerly Natural as derived from Adam These are no longer numbred among all men as men or children of men considered but are distinguished from them and set out by names far worse than any generally applyed to Mankinde even the children of the wicked one distinct from the field of the world Mat. 13. 38 vessels of wrath fitted to destruction Rom. 9. 22. Sons of Belial 1 Sam. 2. 12. 2 Sam. 23. 6 7. the wicked and ungodly in the highest sense trees twice dead pluckt up by the roots for whom is reserved the blacknesse of darknesse for ever 2 Pet. 2. 9. Jud. 12. 15. so that though there may be some at some time living amongst men that are not to be prayed so yet the Proposition remaines generally true That all men every where and in all Ages are to be prayed for and every particular of them until in any of them we see according to the instructions of the Gospel that Sinne is finished and hath brought forth Death and then they are not to be reckoned by us amongst the residue of men as naturall men considered yea God will discriminate them by some distinguishing notes As giving them up wholly to a reprobate sense Rom. 1. 28. 2 Tim. 3. 8. to have pleasure and that without reproofe having their conscience feared 1 Tim. 4. 2. in unrighteousnesse 2 Thess 2. 12. And in his providences not vouchfasing any more to reprove or call them by enlarging his servants hearts opening their mouths and giving them opportunity to preach to and perswade them which he usually doth while it is an accepted time or day of salvation towards a man or people 2 Cor. 6. 1 2-11 Ezek. 33. 33. Amos 8. 11-14 or by adding his lesser and favourable chastisements and changes in his providences with them as with others Isa 1. 5. Psal 55. 19. Hos 4. 14. So that the spiritual man shall in some measure be able to know and note them as reprobate silver that God hath rejected Yet here let me give this as my advice Let none of us be too hasty in passing sentence or judgement on men as such or in ceasing to pray for them on such an account and that for these Reasons First because God is slow to anger And it is his strange work to reprobate or give up any to perdition neither doth he it usually at once but with a great deal of slownesse and by degrees and is exceedingly unwilling when he hath begun to do it fully Hos 11. 8. How shall I give thee up how shall I set thee as Admah and Zeboim c. It s generally true He is slow to anger of great compassions and repenteth him of the evill The truth of it may be abundantly seen in the case of Pharaoh whom though God often left to his hardnesse after he had stubbornly and voluntarily hardened himselfe and made himselfe a meet vessell for such judgements yet he did not wholly nor altogether leave him therein but in part and graciously admonished and wrought on his heart by his judgements and admonitions againe and againe and did so many a time soften him after such his beginnings of hardening before he fully left him to it after which he was not long spared so likewise in that case of Jerusalem weeping over it he said How often would I have gathered thee c. Matth. 23. 37. Luke 19. 42. The truth is it is mentioned as very rare That God

themselves selves and their wayes and bethink themselves of the Grace they had sinned against that so they might not abide in their unbelief and therefore the Apostle knowing the cordialnesse of God herein being one with him in his designe did strive if by any means he might provoke them to emulation that he might be an instrument of saving some of them verse 14. His hearts desire and prayer to God for whole Israel now in part rejected being that they might be saved Chap. 10. 1. So that prayer against the heathen Psal 79. 6. breathed forth also by Jer. Chap. 10. 25. That God would poure out his wrath upon them c. namely in their Rebellious enterprizes and lifting up themselves against his name and people For they saith the Text in both places have devoured Jacob and made him desolate yet the first end and tendencie of these prayers so directly against them in their evill wayes were for their good considering that as we aforeshewed in Psal 67. for Israel to be preserved among the heathen and defended from their rage and malice seeing it was to this end That by them his way might be known upon earth and his saving health among all Nations was of all mercies the most conducing to their good Therefore in the posture they were in there could be no better prayer for the generality of them than for God to poure out his wrath upon them in revenging the bloud of his servants and so blasting and breaking their enterprizes that his people might yet be preserved amongst them though in these judgements many of the heathen might be suddenly destroyed and snatched away yet even those might receive admonition and reproof from God who doubtlesse was not wanting in giving it in due time while it might be for their good even while his judgements were on them to the destroying them from the earth if they had not so long provoked him before by their rebellions that he had wholly rejected them And however the snatching away some in their stubbornnesse and rebellion so as Gods hand might be seen in it for his names sake was much conducing and therefore oft used by God as a gracious instrument to the general admonition and good of all the surviving enemies as Luke 13. 1-6 That they might see and fear and do no more so wickedly lest they also perish in like manner Therefore also is this prayer of David in the following verses delivered in such termes See Psal 79. 10. equivalent with Psal 83. 16 17. Let God be known among the heathen in our sight by revenging c. and so the first and direct end of these prayers verse 13. is that his people and the sheep of his pasture may give him thanks and praise him to all generations which is for this cause that the Gentiles may glorifie God for his mercy and come in and laud him with them compare herewith Rom. 15. 8 9 10. with Psal 67. So that even these prayers in respect of their end and tendencie were for the heathen against whom directly they were made And in such manner are these prayers to be made for all men But 2 There are also Intreaties Supplications and Intercessions to be made more directly for all men even for mercies favours and good things to be conferred on them according to their needs and capacities And such as may conduce to the great Design of God and his people for their good and those such as may be more directly and properly signified by Intercessions Prayers are to be made for all men for Gods gracious extension of such pardon of their iniquities in which they ill requite rebell and sin against the grace of God bringing salvation to them all in the means forementioned and so in all mercies and chastisements that judgements tending to their utter cutting off may yet be kept off through the mediation of Christ and for his sake that it may not be speedily executed but liberty occasion and opportunity yet put in their hands to enjoy the mercies of God that may lead them to repentance and to repent and turn to him as we have noted before Stephen at his last breathing kneeled down and cryed with a loud voice Father forgive them or do not lay this sin to their charge to execute judgement speedily but give them time yet againe to repent that in repenting they may receive forgivenesse of sins and inheritance So the Apostle generally instructs us If any man see his brother sin a sin not unto death he shall pray and God shall give give him life such pardon of the sin to the sinner as that judgement be not executed he not be cut off but breathing-time afforded that he might repent and in owning his sin as grace discovers and reproves in repenting and turning to him he shall give him life in a further sense the cleansing of the conscience and healing of the nature peace with God through our Lord Jesus and hope of the glory to be revealed neither are prayers to be made for them otherwise or on other termes and if we pray according to his will we know he heareth us But on those termes according to mens need and capacity and as the Gospel instructeth we are to be instant in prayer not to cease to pray for them Though God having many times in such cases even when judgements have been prepared for them graciously delivered them and not stirred up all his wrath against them and in such a sense forgiven their iniquity as Psal 78. 38. not laid it yet to their charge that they might turne to him and be healed yet they are sinning still to provoke him to anger and hardening their hearts against his goodnesse that leadeth them to repentance yet still prayers are to be made for them and with so much the more earnestnesse while it may be in due time God yet giving opportunity not having utterly separated them That forbearance may yet be granted That God may yet wait to be gracious and not yet cut them up for their unthankfulnesse and unfruitfulnesse as in that Parable Luke 13. 6-9 our Saviours example instructeth us and also in his praying for those that added that to all their former iniquities of abusing the former servants they crucified him that was the Heir Yet Father forgive them and by his Spirit leading Stephen after they had added yet more iniquity to iniquity still to intercede for pardon and so he instructeth us To pray for them that persecute us Blesse them that curse us in such manner and for such things as in which we may be one in Gods Design and render our selves like him who graciously through the Mediation of his Son extends such forgivenesse and longsuffering and to such ends That he still causeth his Sunne to shine and his Rain to fall and therein is really pitifull and kind to the unthankfull and evill witnessing his goodnesse to lead them to repentance Matth. 5. 45 46. Luke 6. 35

Job 33. 29 30. Rom. 2. 2. 4. Act. 17. 27. And such is that great acknowledgement and Thanksgiving to God by Jesus Christ or in the name of Jesus Psal 68. 18 19 20. Thou hast ascended on high namely the Lord Jesus Eph. 4. 8. He who first descended into the lower parts of the earth Thou hast lead Captivity captive destroyed him that had the power of death that is the Devill That he might deliver those who through fear of Death were all their life time subject to bondage Heb. 2. 14. And received gifts in the man and for men as we may take it in both readings even for the Rebellious yea for such as persisting in their Rebellions against this grace of God That brings salvation to all men denying him that bought them Do after bring upon themselves swift destruction as appears by comparing these 18. and 19. verses with verse 21. yet for them the present and first end of his working Redemption destroying Satans works and receiving gifts in himself for them is That now they might dwell with the Lord and so that misery and destruction which they after bring on themselves might in time be prevented to them And therefore it follows farther in the Thanksgiving or acknowledgement of what God hath further done to that end and of that as issuing out of the bowels of the former and being nothing else but a streaming forth of the ends and vertues thereof Blessed be the Lord God in Christ That now on the account of his having ascended and received gifts daily loadeth us The God of our salvations Selah He that is thus our God and a God of such salvations to us in and through his Son he is the God of salvation in a more generall latitude The Saviour of all men especially of them that believe And therefore we are instructed to give thanks alwayes and for all things in the name of Jesus Christ Eph. 5. 20. yea the Apostle exhorting us to follow that which is good both among our selves and towards all men directs us in pursuance hereof to Rejoyce evermore to pray without ceasing and in every thing give thanks For this saith he is the will of God in Christ Jesus concerning you 1 Thess 5. 15 16-18 And so here in pursuance of the great Design forementioned To pray with Thanksgiving for all men There is not a man to be prayed for for whom there is not Thanksgiving to be made to God in his behalf and that in the name of Christ nor any thing to be prayed for for any man for our encouragement to which we have not somthing suitable in and by Christ for and towards that man to give thanks for And this leads us to consider Fifthly The ground or account upon which Prayers and Thanksgivings are to be made for all men And that is no other but the truth and verity of that which we have already mentioned as the bottome cause and occasion of Thanksgiving which we have to God in and by Christ for them See for this the following verses as joyned with this first and so the word therefore verse 1. though as it refers to the end of the exhortation and thing exhorted to it points to the foregoing Chapter as we have seen yet as it hath reference to the ground of the exhortation or things exhorted to so it leads us to the following verses for finding out and understanding it as will appear by considering them I exhort therefore that Prayers and Thanksgivings be made for all men c. For this is good and acceptable in the sight of God our Saviour who will have all men to be saved and to come unto the knowledge of the truth For one God or God is one as Gal. 3. 20. And there is one Mediator between God and men The Man Christ Jesus who gave himself a Ransome for All a Testimony or to be testified in due time whereunto I am ordained a Preacher and an Apostle a teacher of the Gentiles in faith and verity I will therefore that men pray every where c. The ground of praying for all men is here cleerly rendred by the Apostle To be The verity and certainty of the love and good will of God to Manward to all men as manifested in that great Witnesse and Testimony thereof in that done in and by Christ for them As it is a general ground and rule of all right prayer that is according to his will 1 Joh. 5. 14. For our better understanding this and how it gives good ground of Prayers and Thanksgivings to be made for all men and that without wrath or doubting Let us take a briefe view of the words See verse 4. God will have all men to be saved and to come unto the knowledge of the truth Some understand this as a Declaration of Gods absolute will concerning Christ and what should certainly be accomplished by him First That he should save all men with such salvation as foreruns the knowledge of the truth yea in respect of the greatest work of it such as foreruns their being called to it as 2 Tim. 1. 9. He hath saved us and called us That is first Work salvation in himself for them and so save or recover the whole nature in himself as the publick Person And secondly that in the Administration of Gods Government by vertue of what he hath done and is perfect in him for them he should save them and so they should be preserved by him as they came to have beings given and continued here to the comfortable enjoyment of the naturall life the mercies and accommodations thereof and so from perishing in or under the shadows of the first Death Thirdly That he should procure and extend forbearance of sins committed against the light and grace of Redemption and fruits thereof save or keep from Judgements that being speedily executed might cut off for ever That so they may yet enjoy him a Testimony in due time to them And so he is the Saviour of All men according to the will of his Father concerning him And Secondly That he should bring them all to the knowledge of the truth either now in this day while it might be to their everlasting comfort or else hereafter if here they wilfully reject till they be rejected of him when it will be to their everlasting terror Isa 45. 23. Phil 2. 8 9. with Psal 2. 5 6 c. And so the will of God concerning what he was to do that men might be saved affording good and large ground to pray for them and the terror appearing in that which shal after be accomplished to their wo if now his grace be rejected affording motive to presse to earnestness in praying and beseeching both them and God for them while it is an accepted time Now all these instructions arising from such a reading of the words are true and suitable to those which appear fully in the following words But here this verse seems more

sins of the world after the first consideration as necessarily derived and found upon it through the first disobedience which sins were charged upon him and acknowledged as his though made so by way of imputation for he knew no sin Psal 40 12. with 2 Cor. 5. 21. And this he hath perfectly done he hath by himself purged our sin and is set down on the right hand of majesty But this was also a secondary end of the same one offering yea the end of the first end That by vertue of the infinite satisfaction for sin made in his sufferings and the perfect righteousness compleated in his sacrifice he might be impowred in the name and majesty of his Father to take away dayly the sins of the people after the second consideration even as they are now charged upon them and the wrath of God abiding on them because of them namely all sins as wilfully continued in and multiplied against the light and grace of the redemption extended he needs not come down again to suffer or make a new offering for the taking away any sin but ever liveth and continueth in the presence of God presenting the vertues of that one offering and thereby dayly so taketh away the sin of the world as now charged on them even their wilful ignorance and unbelief of the grace of God by Christ and so all other sins as the love of them against light is the occasion of their hardning in wilful ignorance to unbelief of the light that reproves them that comes to save them and so as the continuing under the pollution and power of them is occasioned by such their wilful ignorance and unbelief sins of this nature I say he so taketh away from before the Father by his continual intercession for the transgressors as Isa 53. 12. Luke 13. that judgement is not speedily executed but the for bearance patience and renewed goodness of God yet extended to admonish allure and lead to repentance until any have wholly filled up the measure of their sin giving up themselves to and becoming one with Satan and so fully made themselves vessels of wrath fitted to destruction and to leave or give men up wholly thereto also God is very slow through the continuance and prevailing of Christs mediation for men and for all them that turn in his reprovings through his name believe in him that he should give them forgiveness of sins eternal life and so through his name save them to the utmost he is fully impowred on the same account of the ends and vertues of his one offering seeing he ever liveth with it to make intercession for us Heb. 7. 25. See how all this is set before us 1 John 2. 1 2. in that ground given us for praying for any mans sin which it doth not appear to us to be so wholly finished as to have occasioned or brought forth death in an utter separation from God The Apostle having before directed them to the same fountain for forgivness and healing of their own sins in the beginning of this chapter he gives them this caution that the end of his thus instructing them to a fountain for their cleansing is Not that they should continue in sin that grace may abound but that they sin not and then proceeds to instruct and direct them to an usefulness of and running to the same fountain for other mens sins If any man sin we believers have an Advocate with the Father Jesus Christ the righteous we have or enjoy him by faith and such usefulness of him as our Advocate appearing especially for us to plead our cause and present our matters according to his wisdom and with the odors of his incense the vertues of his sacrifice and therefore we may present all our needs and matters to and by him because he that is our Advocate is also the propitiation for our sins that having made peace by the blood of his Cross is also the standing propitiation or Mercy-Seat with the Father The sin-offering and so the great and constant mediation for the dayly covering and taking away the iniquities and mixtures that otherwise might hinder our prayers And therefore we may make such use of him as for the presenting our supplications for pardon of any mans sin according to his will declared in the Gospel because he that is the propitiation for our sins is also the propitiation for the sins of the whole world even such as yet lye in wickedness that being the explication of the whole world as opposed to believers by this Apostle 1 John 5. 18 19. The sins for which he here is said to be the propitiation are such or sins after such a consideration as in which we are to pray for pardon of them dayly as we see them in our selves or others which are onely sins after the second consideration that is all or any sins as they are found in us continued in or multiplied against the light or powerful instructions and reproofs of the grace of God that brings salvation to all men and come to redeem or save them from any of their iniquities as Acts 3. 26. Tit. 2. 11. 'T is after this consideration onely that God by Jesus Christ charges sin upon us as our sin and for which his wrath or displeasure abides upon us that when light comes Men love and willingly chuse darkness rather because their deeds are evil All the wrath on the former account being taken away and the sin perfectly covered and purged in Christ now 't is our sins as they are against this grace in so delivering or ransoming us in and by Christ and bringing this Salvation to us for which he is angry and that doth stir up new wrath and displeasure for the removal or taking away of which we are dayly to pray with thanksgiving for the other perfectly done as the ground that this may be done for us See this clear in our types Psal 85. 1 4. As for sin in either guilt or pollution as it passed on us and yet may be considered as in or upon us meerly and necessarily through the first disobedience and the poyson of it so we are not to pray for the pardon of it or that it may be taken away from before the Father and he may not lay it to our charge or to the charge of any man but in all our prayers to acknowledge and give thanks for that as already perfectly done in and by Christ which if it had not we had had neither ground nor door to approach or pray to the Father for any thing and therefore with thanksgiving to God in the name of Christ for this as already done we are to pray that both our eyes and the eyes of others may be opened to see and understand how great things he hath done for us and as this instructeth we are to pray on this ground for pardon and healing of sin as wilfully contracted in us against light c. or either as the