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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86586	An exercitation concerning the nature of forgivenesse of sin. Very necessary (as the author humbly conceiveth) to a right informaion [sic], and well grounded decision of sundry controversal points in divinity now depending. Directly intended as an antidote for preventing the danger of antinomian doctrine. And consequently subservient for promoting the true faith of Christ and fear of God, in a godly righteous, and sober life. / By Thomas Hotchkis, Master of Arts of C.C.C.C. and minister of Gods word at Stanton by Highworth in the county of Wilts. To which is prefixed Mr. Richard Baxters preface.	Hotchkis, Thomas.; Baxter, Richard, 1615-1691.	1654 (1654)	Wing H2891; Thomason E1518_1; Thomason E1632_1; ESTC R208563	133,342	405

Apostasie by the example of Hymeneus and Alexander 1 Tim. 1.18 19. Holding faith and a good conscience which some having put away concerning faith have made shipwrack of whom is Hymeneus and Alexander Thus likewise doth he warne every one that professeth Christ by the example of the Apostasie of Hymeneus and Philetus saying Let him that nameth the name of Christ depart from iniquity 2 Tim. 2.18 19. Thus are the Corinthians admonished by the Apostasie and infidelity of the Israelites in the wilderness whose example as he tells them were written for their admonition 1 Cor. 10.11 12. By the like example he doth also admonish the believing Hebrewes ch 4. beg And by the fall of the whole nation of the Jews Saint Paul doth admonish the believing Romans concluding the relation with this admonition Well because of unbelief they were broken off and thou standest by Faith Be not high minded but fear Rom 11.20 Yea the example of the Apostate Angels is set before the faithful as a warning and admonition whereby to avoid their sinne and to escape their punishment Jude begin 7 In order to the perseverance of the Saints God doth inflict sometimes very grievous judgements 1. Upon the wicked commanding the Saints to take warning thereby that they may hear and fear and learne not to sin presumptuously Deut. 17.13 1 Cor. 10.11 12. This use did Nehemiah perswade the Jewes to make of Gods judgments upon their predecessors chap. 13.18 Did not our fathers thus and did not our God bring all this evil upon us and upon this City yet ye bring more wrath upon Israel by profaneing the Sabbath The contrary sin is laid to the charge of Judah who would not take warning by the sore hand of God upon her Sister Israel Jer. 3.8 And I saw when for all the causes whereby backsliding Israel committed Adultery I had put her away and given her a bill of divorce yet her treacherous sister Judah feared not but went and plaid the harlot also 2 Upon themselves This means viz. the rod of correction God doth use sometimes whereby to keep the Saints from running the same excesse of ryot with the wicked by this means as it were by thornes hedging up the way of sin as is the Prophets phrase Hos 2 6 but more especially to reduce them from their wandrings when they have gone astray 1 Cor 11.32 I have some where read or heard of a similitude very apt for this purpose of one resembling us to Tops that by meanes of whipping are got up when they are down and being up are kept going 8. One maine end of Church Discipline of Ecclesiastical censure as of publick Authoritative admonition and excommunication is that Believers may stand in aw and persevere in holinesse 1 Tim. 5.20 Them that sin rebuke openly that others also may fear The Premises considered it appears evidently that Believers are and are to be constrained not only by love but also by fear and by the rod of God if by any means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is the Apostles word Phil. 3.11 they may attain the Resurrection of the dead and the salvation of their souls And surely did not some men in these times go about to make themselves wiser then God Almighty they would rather blesse and magnifie yea admire and adore both the wisdome and goodnesse of God becoming all things to all men and to every part of man both the old man and the new in that variety of meanes which he useth for the preservation of believers in the state of grace I say they would rather so do then cry out upon Gods Ministers as legal Teachers for mixing Threatnings with Promises and thereby endeavouring to preserve the Saints as wel in the fear of the wrath of God and the curse as in the love of God and his goodness Obj. 5. Believers are preserved through their faith unto salvation 1 Pet. 1.5 Answ Though Saint Paul saies That they are preserved through faith unto salvation yet he saith not through faith only and to interpret him exclusively there is no ground and here I say once again as before viz Those graces and vertues which God hath joyned together wee must not make opposite one to another or sever one from another Though faith and fear are diverse yet are they not adverse and repugnant More distinctly then I answer 1 That as the Saints are preserved to salvation through their faith so likewise through their feare Jerem. 32.40 I will put my Feare into their hearts that they shall never depart from me 2. He that rightly understands himself in saying That Believers are preserved through faith wil understand how that he doth by necessary consequence in so saying imply That they are preserved through their fear for what is the object of faith is not the whole Word of God Though I should grant That in some peculiar sense the Promise is the object of Faith in which respect Saint Paul calls the Promise the Word of faith Rom. 10.8 yet who can deny that the whole Word of God is Fides objectiva or the object of Faith and consequently who can deny that Believers are to exercise faith as well in the threatnings as in the promises of the Word and the scope of God in his threatnings being to beget faith and fear as well as in his Promises to beget faith and hope in his people who can deny That Believers are kept to Salvation as well through faith and fear of the Threatnings of God in his holy Word as through faith and hope in his promises 3. Consider that as the wicked have been reclaimed to their duty by faith and fear of Gods threatnings for which see the example of the Ninevites of whom it is said That they believed God and proclaimed a Fast Jonah 3.5 So the godly have been by the like meanes contained or retained in their duty as was made appear by several instances before recited unto which I shall add the example of Noah of whom it is said That he by faith moved with fear prepared an Ark for the preserving of himselfe and his houshold Heb. 11.7 Observe thence as to the purpose in hand these two things 1. The conjunction 2. The cooperation of faith and fear 1. Observe That faith in God as touching his Promises and the fear of God as touching his threanings may very well stand together 2. As Saint James said concerning faith and works Chap. 2.22 Seest thou how faith wrought with his works so I may here say concerning faith and fear Seest thou how faith and fear did cooperate to Noahs obedience and preservation 4. Be it considered that as every Threatning doth imply a Promise so every Promise doth imply a Threatning as is manifest by that remarkable Scripture Heb. 4. beg where the Apostle in the forgoing Chapter having spoken of an expresse threatning of not entering into Gods Rest he admonisheth them by way of Inference saying Let us therefore fear lest a Promise

distinction CONSECT VI. 6. IT followes that we may safely distinguish the pardon of sinne how harsh and unsavorie soever the distinction may seeme in the sound thereof into totall and partial perfect and imperfect into Remissionem magis or minus plenariam for pardon of sinne being the taking off of the obligation to punishment and consequently punishment it selfe a man is no farther pardoned executivè and plenarily then his punishment is taken off which being sometimes more and sometimes lesse taken off we must needes say that pardon is somtimes more and sometimes lesse perfect CHAP. XIII That one and the same sinne may be more or lesse pardoned CONSECT VII 1. IT followes that one and the same sinne may be more or lesse pardoned because it may be more or lesse punished And the contrary assertion thereof though it be the assertion of our Divines See his book of justif p. 21. 19. 143 261. as I think generally and in particular of that very learned and pious Divine Mr. Anthony Burges a man for sound judgment and School learning much renowned I say the contrary assertion viz. that one and the same sinne cannot be more or lesse pardoned I cannot assent unto but must needs by vertue of the premises professe yet humbly my dissent from CHAP. XIIII That no sinner is fully pardoned in this life nor yet afore the day of judgment CONSECT VIII 8 IT followes that however a believer is pardoned in this lsfe yet he is not fully pardoned til the day of judgment because he is not till that day of refreshing freed from all the sad effects and punishments of sin viz. death and the grave of corruption The premises considered do also give us to see a reason of that saying of Christ Mat. 12 32 And moreover plainly and easily to interpret the sense of it he saying that the sin against the H. Ghost shall not be forgiven neither in this world nor in the world to come And for that cause the day of judgment may as wel be stiled the day of Remission or Absolution as the day of Redemption as it is stiled Ephes 4.30 And for the same cause doth Saint Peter assert our sins to be blotted out in a signal sense viz fully and compleatly at and not before that Great and good day of the Lord Act. 3.19 there being certain remainders of grace to be brought unto the Saints at and not before the revelation of Jesus Christ for which till that time they are to wait and hope according to the counsel of the same Apostle 1 Pet. 1.13 And in this sense Saint Paul prayes to God that good Onesiphorus with his compassionate houshold may find mercy with the Lord at that day 2 Tim. 1.16 17 18. CHAP. XV. The difference betwixt remission of sinne and Sanctification commonly assigned that being said to be perfect in this life this imperfect rejected and refuted CONSECT IX 9. IT followes that the difference commonly said to be betwixt the remission of our sins and our sanctification that the one is perfect in this life the other is imperfect is a plain mistake and in very deed not a justifiable but a pardonable saying I mean an errour that stands in need of pardon and not of pardon only but also of amendment And besides the premises for a farther detecting and rectifying this mistake let it be considered that the selfe same reason which proves the imperfection of our sanctification in this life wil also prove the imperfection of our remission for the reason demonstrating the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our sanctification is here imperfect is besides the testimony of Scripture the experimental sense of that Fomes peccati that Peccatum peccans or relicks of sin which doe still remaine in our natures which said sinne in being both sinne and punishment for which cause it may well be stiled in a peculiar sense peccatum puniens as well as peccans it being I say both a sin and the punishment of sin it must of necessity and infallibly follow from thence as I humbly conceive that a sinners remission or release from sinne is imperfect also And if any one shall except saying that a sinner even in this life hath right to perfect remission I answer looke what right a sinner hath in this life to perfect remission the same right he hath to glorification and to sanctification with the Saints made perfect so that in this respect there is no difference Briefly then If wee must believe either Scripture or our owne experience wee must acknowledge that our remission is in this life as well imperfect as is our sanctification CHAP. XVI That remission of sinne doth imply somewhat positive as well as privative and for that reason that it differs not from Justification as hath beene by some supposed CONSECT X. 10. IT followes that seeing Gods pardoning sinne is his not punishing it unto which I adde and that which all do acknowledge nemine contradicente that seeing punishments are either privative or positive if I may be allowed the latter expression notwithstanding the common saying Omne malum est formaliter quid privativum but my meaning is seeing punishments are either damni or sensus of losse or sense it wil I say follow from thence that the pardon of sinne is not only Ablativa mali but also Collativa boni as the Schoolemen expresse it or that the pardon of sinne is not only a privative but also a positive blessing and benefit i. e. it doth in the precise nature thereof import not only a freedome from the punishment of sense or from the bare suffering of paine and torment but it importeth also a restoring of the sinner to the positive enjoyment of such comforts or to the enjoyment of such positive comforts and to such a state of love friendship and favour with God as by his sins were lost and forfeited I speake this in humble dissent from those who do for this cause make justification to be more then forgivenesse of sinne in that as they say justification doth connote or connotate a state of favour that the subject or sinner is put into whereas I see not how we can acknowledge any state of favour which justification puts a sinner into which remission of sin doth not likewise invest him with or put him into as I shall have occasion to say againe and shall prove more at large in my progresse upon this subject in hand Only note that which is here said concerning pardon of sin is to be understood not concerning any of those three sorts of pardon which for distinction sake I stiled of the halfe blood those also being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing to the text in hand but of that kind of pardon which is by the Apostle promised in my present text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called CHAP. XVII That one and the same sinne may be said and that in a Scripture sense to be pardoned and not pardoned