SINS SUFFERED FOR, But not Remitted, before they be Committed. OR, A Confession of Faith, different from those that hold it not lawful to pray for the Pardon of SIN. By HENOCH HOWET, ROBERT SMALL-BONE, And some others. printer's or publisher's device NOLI ALTUM SAP●●● LONDGN, Printed by E. P. for George Whittington, and are to be sold at the Shop of Nicholas Bourne, at the South entrance of the Exchange. 1645. SINS SUFFERED FOR, But not Remitted, before they be Committed. FIrst, We believe, Eph. 1.4. that there is a People that are chosen before the world, was in Christ; that is, in the Covenant of his peace (in him) that is, that we should in time be in him, as new Creatures; after we were old, and should become new, 2 Cor. 5.17. And also not before Creation, but after we were Creatures; which choice, we understand that God did foreknow, what he himself d●d intent to create and bring to pass, and not what was made, for than he did but know; If foreknow, then before we had a being he did know; which foreknowledge of his, was upon all things to be, because he is the Author of all things: 1 Cor. 11.12. and nothing whatsoever could come to pass without his determination; so, that means and ends are all ordained by him. We believe, john 1.3. that this people are chosen to salvation; but after this choice, many things do intervene: their Election, and the Enjoyment of a full salvation, as Creation, before which they were not; Sin, which is an Act, or Neglect after they were, which is called the transgression of the Law, a washing from that Sin, Pardon, Healing, Forgiveness, Remitting, etc. after they were, and sins severally by them committed, by looking up to Christ, believing. Rom. 3. We believe, that Remission of Sin is an Act that floweth from the Revelation of the righteousness of Christ, viz. as the Sun in the Firmament, sending forth his beams, will part two things that are frozen together, Hosea 1.5 so the righteousness of the Son of God appearing, parts the guilt of sin, and the soul; but forgiveness of sin consists of two parts, remitting of their depravity, or disorder, that is caused in the soul by sin, whose poisoned sting doth as it were disjoint and benumn the whole soul, 13.2. making it unfit for any Communion with God or Saints, causing it to run away from God, until Christ our good Shepherd seek us up, and it is well we have him; for were it not for him, we should never leave running from God, to Hell and destruction, until we perished eternally; for it is not our turning, but Christ's turning us, whereby we are delivered. Rom. 3.25. THe second is, delivering us from the curse of the Law, which is either inward, as Pangs, Torments, blindness of Mind, hardness of Heart, etc. or outward Judgements for sin: in the former, man is delivered at the time of his Justification wholly, for all that is past: But, from the last, I mean outward Judgements, many of the dear Saints, whose sin in all other senses may be pardoned, yet in this, I mean in delivering from outward Judgements, which are the debts for sin (the forgiveness whereof, Christ bids us pray for) for aught I know, may not be pardoned a great part of, or all their life time; 2 Sam. 2.10. 2 Sam. 16.22. as David's sin pardoned, yet God's Judgement for it, (the Sword shall never departed, etc. and his wives laid withal in the sight of the Sun) continued. Moses, the Servant of the Lord, yet did die upon Mount Pisga, for the sin of unbelief, and many a redeemed Saint are yet capable of death, and outward affliction, as Childbearing in sorrow, etc. which are the rewards of Adam's sin; so that the Childbearing woman, may cry for pardon or ease, and say in Judgement remember mercy; Psa. 119.11. yet these are so fare from being curses, that God turns them all into blessings, and makes the elect enjoy them as Servants, for their good: It is good (saith David) that I have been afflicted, for thereby I learned thy statutes; Rom, 8.28. all things being ordered by our Christ, works together for our good; and this is brought to pass by that God, whose love cannot be taken from us, by our sins: but as a Father shows most love, when his Children are sick, and lame; so God's healing mercies appear, when we are wounded: when seven Devils is in a Mary Magdalen, they could not turn off God's love, but he turns them out of doors, because of his eternal love, and through his love be unmoveable: yet he never promised to keep them, that they should not sin; but when they sin, to restore them; pardoning is the continual portion of a Child, when the wicked shall perish. We believe, that sin was not before the sinning person had a being, and could not be forgiven him before he was, nor remitted before it was fastened to the soul; the word remit, signifies to let go again, and could that be, before it had a place? Mark 11.24.25. ●6. We believe, that the person that hath the strongest faith that can be, that is, so knowing, that he can believe that whilst he prayeth, that he hath the thing he prayeth for, is capable to receive pardon from God; therefore not pardoned, before he sin. 1 john 2▪ 2. We believe, that the Advocate hath nothing to do for us concerning sin, except we commit it; but if we sin, we have an Advocate: which if implies, 1 john. 1.8.9. that after sin be committed, Christ doth Advocate for us; if we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness: where it is proved, that sin may be seen, Confessed, and Pardoned, after Committed, and all from a foregoing Covenant, for faithfulness implieth the performance of what was purchased; so that we put a difference betwixt the purchase, and the faithful performing of it, which is forgiving sin; and the inheritance of Heaven was purchased, and they may as well say, they have that now, as to say, that they have pardon for sin, before it be Committed. I confess, the Pope's Bulls was in that manner; sins past, present, and to come; and by that they pardon the murdering of a Prince, before it be done; But the Scripture hath no such language, it speaks only of sins past, Rom. 3.25. jer. 8.22. Mal. 4.2. We mind a difference between the salve in the Chirurgeons Box, and the healing of the wound; the salve may be made, before the wound that it shall heal be made, but the wound is not healed before it be made: therefore there may be Balm in Gilead, and yet the health of God's people not recovered. We believe, that the Fountain that is to be, Zach. 13.1. or is, set open for judah and jerusalem to wash in, is, because some, whose sins Christ bore upon the Cross, are yet unwashed. We believe, that the same Christ, Mal 3.2. which died at jerusalem for the sins of his people, doth sit as a refiner, to do the work upon his Saints, in purifying them as often as they shall be defiled with sin. We believe, that Christ being yet a Priest for ever, Heb. 6.20. there is no time contained in this ever (that is, so long as time shall be) in which he hath not something to do for Saints concerning sin; which Priesthood, and advocation, is one and the same, which is in case of sin, and in case of Saints sinning, that are in a Church estate: In case john, or any other that hath that experience that is spoken of, in the 1.2.3 verses, of his first Epistle, We, saith he, in the first verse of 2. Chapter, of the same Epistle; so that the same Christ that was exalted on the right hand, doth now give remission of sins, and repentance; so that which was bought at his death, was given after his ascension: and therefore Christ did not forgive at his death men their sins, Acts 5.31. that was borne and sinned after his death, but he forgives them after. Revel▪ 3.19. Notwithstanding, all this we believe, that Saints shall have no evil befall them to destruction, but punishment for sin, from love, unto amendment: as if he should say, thou Laodicea, thou needst nothing, but art rich (as they that needs not pray for pardon, because of God's love) but my love, if thou sin, cannot excuse thee from my rebuke, look to it therefore. Mat. 12.31. We believe, that all the sins the Saints shall commit, shall be pardoned; (shall be, is not) our happiness consists in being helped, Micha 7.8. when we shall fall, and no Emunitie we have from falling; we say, Dan. 11.35. that is Scripture phrase, to say, sin to come shall be pardoned, but not to say, it is; if it be, than (it is true) it is a mere mocking of God, to ask him to do that, that he hath done already: And those that will not follow the direction of Christ, in praying for the pardon of sin, are by this ground excused, and Christ's direction is vain. NOw, we desire to consider of some full Texts, that those that oppose this Truth, say, is against it. First, That of the Hebrews, the 9, and 28. to bear the sins of many; we acknowledge it to our comfort, whilst God is glorified therefore, that Christ did figuratively bear our sins, they being foreseen, he satisfied for all that the Saints should commit: But there is a difference betwixt bearing them, and giving us pardon for them; as the forenamed Text proves, Act. 5. vers. 3. That he gave to Israel forgiveness of sins after he was exalted. The second Text, Timothy 1, 9 We acknowledge, that our salvation was given in Christ for us before, for it is in the hand of a Mediator; But the same Text speaks according to his purpose and grace; purpose, implies to do something in time to come: So that salvation, and all the concomitance thereof, as peace with God, pardon of sin, washing from sin, Justification, Sanctification, Glorification, was purposed to be acted aforetime, and acted in time. A third Text, is the first of the Ephesians, the 4.5. We acknowledge, according to this Text, that we were chosen before time, that we should be holy without blame; there our blamelessness was to be when we were, to be brought to pass in time after our choice; we were chosen to be such; to be is not yet: And therefore all this while pardon of sin is not proved, before it hath a being. A fourth Text is, Isaiah 53. All we like sheep have gone astray: we have turned every one to his own way, and he hath laid on him the iniquities of us all. This Text speaks to persons in being, whose several sins is acted; We have turned every one to his own ways: therefore this Text proves nothing for them. However we acknowledge, that whatsoever Christ did for them, he doth the same act, and did bear the sins of all that should be on the Cross figuratively, as aforesaid; but this is not a giving pardon to us. A fifth Text is, 26 of Matthew, 28. This is my blood of the new Testament, whech is shed for many for the remission of sins: That it is shed for, and it is the whole price of our Redemption. We acknowledge the price he paid, purchased, and the Son of Man hath power to remit sins: And if a message shall come from him, 〈◊〉 15.3. saying, Be thou clean, then are we clean through the words that he speaks to us, which cleansing is from a Covenant, and the faithfulness of God is tied to perform it to his Elect, in or after Confession: first Epistle of john, 1 Chapter, 9 vers. If we confess our sins, he is faithful and just, to forgive us. The sixth Text is, the 10 of the Hebrews, 10. By the which will we are Sanctified, through the offering of the body of Christ once for all. This Text doth not prove sin pardoned, before Committed; It proves that the will of God produced the coming of Christ and his sufferings; and that act was but once, and for all: that employed that act satisfied God, and was all that he did require of Christ: But still the discerning betwixt the death of Christ, which was the purchase and the act of pardoning, which is conveyed by the spirit, stands; the first, being no where called pardon, but the latter in many places of Scriptures, is called the pardon or forgiveness of sins. In the 14 verse, By one offering he hath perfected for ever them that were sanctified: We may not understand this perfecting to be the pardon of sin, though he purchased such a perfect happiness for them, as that nothing can change their condition, and hath wholly the authority: as the 1 of Corinth. 6. the 11. Such were some of you, but ye are washed, but you are justified, but you are sanctified in the name of the Lord jesus, and by the Spirit of our God: As in the name is meant, in the power and authority of the Lord Jesus, these persons were perfected; but not so, as to take away their sin before they were sinners▪ for there you find them spoken of, that they were sinners, and then washed. O, but they say, God's people cannot sinne in God's account, and therefore they allege, Numbers 23.24. We answer, that Balaam shows Balak why they were so blessed; and that was, because they stood guilty of no sin: But if you look in the 25 of Numbers, you shall see that the people sinned, and God saw, and was angry, and punished it, hanging up all the heads of the people, and caused a great slaughter, with the Plague amongst the rest: So the Text proves no more: but while Israel stood without sin, they prospered: but when Israel sinned by Achan, they must fly before the men of Ai. And also they allege, the first Epistle of john, the 3.9. and the fifth of the same Epistle, the 18 vers. the words of both saith, Whosoever is borne of God sinneth not; now we also in the same Epistle allege 3 Texts that prove they do sin; in the first Chapter, 8.9. vers. 2 Chapter vers. 1.5. Chapter vers. 16. of the same Epistle. Now to reconcile this seeming contradiction, john, and those that he calls we, were borne of God; yet he saith, If we say, that we have no sin: Those that are called little Children, are borne of God; yet he implies a possibility of their sinning, Thirdly, He that is a brother indeed is borne of God, and that shall have life; and yet he implieth, that he may sinne. And now to reconcile this, let john expound himself, and it will be plain in the 16 vers. of the 5 Chapter; where he grants, that a brother may sinne, That is not unto death; then the result must needs be, that he that is borne of God, cannot sinne the sin that is unto death, or the unpardonable sin, that sin that is not to be prayed for, so we shall say with Moses, the Lord pardon our sins, as he hath pardoned our former sins, Numbers 14. Chapter, 19 verse. NOw followeth certain Reasons, why we cannot have Communion with them that pray not for the pardon of sin, nor with those that say, sin is pardoned before it be committed. For the first, because they that know not the posture of a redeeming Child in Christ, and therefore though they talk of God with their mouths, john 16.26. have life from him, and in ask and receiving, they taste not: the same God, whose Covenant revealed rejoices the heart, doth also rejoice the heart in the continual performance of it. The second Reason, those that do not ask God's pardon for sin, and receive it after they have committed it, it is apparent, that they neither felt the sense of sin, (for if they did, they would cry to God) nor the sweetness of pardon for they would know, that ask in faith, they do receive forgiveness of their sins. For the Second, they darken council with words without knowledge, Job 38.2. saying, sin is pardoned before it be committed. Christ counsels us to pray for the pardon of sin, and they by words, without knowledge, saying, That sin is pardoned before it be committed, darkneth the council of Christ to the former people, who justly say, if it be pardoned, it need not to be prayed for: and we judge them as upright as those which say, it is pardoned, and yet can pray for the pardon of it. The second sort of people, that say, it is pardoned before it is committed, add to the Word of God, for they say in God's name, that which no Scripture holds forth; that sin is pardoned before it is committed, and they cause the first to take from the word; that is, to make the words of Christ of no use, who bids us pray for the pardon of sin, and so are under a curse. Reve. 2.14. Thirdly, they lay a stumbling block before the eyes of the weak, and cause them to stumble at the ask pardon for their sins. FINIS. GEntle Reader, I entreat you to correct these omissions escaped in Printing, page 11. line 15. for, because they that know, read, because they know. pag. ibid. line 16. for redeeming read redeemed, page ibid. line 18. for, have life from him, and, read life from him.