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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

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

and thing yet had not been continued under some new name e. g. Apollinis tripos Concessus Apostolicus Aarons Brest-plate Vrim and Thummim Englands Oracle The Church Vertual or the like Notio secunda as unto whom all dissenting persons and parties both in our own and in all the Nations throughout the world might have had recourse for resolution in the great things and truthes of God But seeing that it was concluded by themselves that their company so constituted was no longer profitable to the Commonwealth I believe that Mr. Eyre is now convicted that their longer sitting was not like to be profitable for the Church whereupon I shall conclude that it was for want of foresight that Mr. Eyre did so far luxuriate in their high praises as to say That of any company of men on earth they were the fittest to umpire in such Theological Disputes as are betwixt him and his old School fellow Mr. Benjamin Woodbridg Let the second Negative Proposition be this viz. No sin is actually pardoned till a person bee made capable of it or put into a capacity of receiving or enjoying it This Proposition carries its owne evidence in the body or bowels of it for nothing is before it can be I shall therefore immediately apply my self to the resolution of the following Question Quest When is a person capable of receiving the actual pardon of his sins Or When are the Elect capable of receiving or actually enjoying that pardon which was so long since purposed purchased promised to and for them Answ 1. When they need it Quest When do they need it Answ When they are or do become sinners have committed sin or are guilty of sin Till sin be past pardon is to come To pardon sin before it is committed is to pardon sin that is no sin it is to pardon that which is not which is a contradiction and a meere impossibility for where there is no guilt there can be no pardon As a man is not capable of an Almes till he be miserable and indigent so nor of pardon till he be peccant Or as a man is not capable of a cure by Physick and Chyrurgery till he be sick and wounded so nor of pardon till he be sick of sin and wounded by it These similitudes are the rather apt because Gods pardoning sin is said to be his taking compassion on us Mic. 7.19 Luke 18. 13. God compassionate me a sinner saith the Publican and his healing us Isai 53.5 Hos 14.4 This is a remote capacity The next particular doth declare and set forth the sinners proximous or immediate capacity of pardon 2. Then are the Elect capable of actual pardon when they are in Gods way fit or fitted for it Quest When is that Answ When they see their sins I speak of persons adult or of ripe age confesse them repent for them believe in Christ See Act. 10.43 To him give all the Prophets witnesse that whosoever beleeveth in him shall receive remission of sins Luke 24.47 And that repentance and remission of sin should be preached in his name among all Nations Acts 5.31 Him hath God exalted to be a Prince and a Saviour to give repentance to Israel and remission of sin observe Repentance is given first and then remission As the ground is not capable of receiving the seed of the Husbandman till it be plowed so nor are the Elect capable of receiving the precious seed of pardon till the fallow ground of their hearts be plowed up by Repentance to speak in the metaphor of the Prophet Jeremy chap. 4.4 In this sense that saying of the Evangelist is most true according as by some it is interpreted John 1.16 Of his fulnesse we receive and grace for grace i. e. by reason of one grace we receive another even as the God of all grace doth give one grace in order to another e g. for or by reason of the grace of faith repentance and conversion all which were merited by Christ God gives us the grace of Remission according to that Proverbial saying among the Jewes and in this case appliable Habenti dabitur As God doth by Grace adapt or make us fit and meet for glory Col. 1.12 Giving thanks to the Father who hath made us meet for the inheritance among the Saints in light So by one grace God doth make us meet for receiving of another And as the Wedding Garment did fit and make meet the Guests for the Wedding Supper so doth Faith Repentance and new obedience being as the Wedding Garment fit or make meet the sinner for partaking in the pardon of his sins which is as the Wedding Supper This particular is the rather to be observed because it is useful as otherwise so specially for these two purposes 1. To prevent and redresse the presumption of impenitent and ungodly sinners who are apt to expect to reap where they have not sowed and to gather where they have not strawed I mean who do usually expect an harvest of comfort in the pardon of their sins and to reape in mercy when they have not sowen to themselves one seed the least mustard seed of grace or one graine of righteousnesse to speak in the phrase of the prophet Hos ch 10.12 2. It is useful whereby to obviate or answer the common objection of the Antinomians wherby they would involve us as guilty of impeaching the freedom of Gods grace in the pardon of our sins because we affirme with the Scriptures that pardon of sinne cannot actually be enjoyed without the performance of such and such conditions the performance of which said conditions is notwithstanding of and cannot be without Gods free grace given to us and enabling us for that end and purpose I shall close this particular with the words of that very Learned and godly man Mr. Anthony Burges in his book of justification p. 18. There goe more causes to the pardon of sin besides the meritorious cause faith the instrumental cause which is as necessary in its kind for this great benefit as the meritorious cause is in its kind that though Christ hath born such a mans sins yet they are not pardoned till he doe believe for as the grace of God which is the efficient cause of pardon doth not make a sinne compleatly forgiven without the meritorious cause so neither doth the meritorious without the instrumental but there is a necessity of the presence and the cooperation of all these Caution Though I have not expresly made mention of the merits of Christ through his bloud shed in order to a sinners being made capable of pardon Neverthelesse 1. I doe acknowledg and let it be knowne that the intervention of his merits are necessary to the said sinners capability of pardon Whether his merits be so absolutely necessary hereunto as that God could not have pardoned a sinner without it although that be a question in the resolution whereof Learned and Godly men doe differ Mr. Owen the Learned Deane of

Christs Church hath in an elaborate tractate lately put forth endeavoured to prove the said absolute necessity of Christs satisfaction neverthelesse it is without all question that rebus sic stantibus c. according as things are now set and fixed by God and according to his will revealed in his Word no sinner can be pardoned without the intervention of Christs merits and satisfaction 2. In mentioning faith as that which puts the sinner into a capacity of pardon I have included the merits of Christs bloodshed his blood being the object of faith or that which faith doth lay hold and rest upon according to that of the Apostle Rom. 3.24 25. Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God Where let the Antinomian observe two things 1. Remission is of sins past mark past 2. Though justification and remission of sin be not otherwise then through Christs bloud yea through faith in his bloud neverthelesse it is a grace a free-grace Object If all sins past present and to come are not at once pardoned then Christ is not a perfect satisfier or hath not perfectly satisfied for our sins Answ This objection is a very weak one and for the weaknesse thereof I may well stile it a womans objection and I shall the rather so stile it because it was in very deed the objection which a certaine woman in these parts much perverted as it seems by Antinomian principles and frequenting as I have heard the teachings of such teachers as are sent abroad by the Church of Abbingdon objected in my hearing against the truth here asserted by mee viz that all sins past present and to come are not pardoned at once and albeit the said Sister did expresse as much confidence in her opinion to the contrary as if so be shee had beene inspired with a spirit infallible and did receive so little satisfaction by my answers as that she did plainly tell me to my face that my answers did make it apparent unto her that I was a person not as yet justified I shall neverthelesse set downe in this place the self same answers and no other answer then what I made unto her objection as now followes 1. I told her that shee might by a like reason infer that Christ Jesus is not a perfect Red emer seeing the Saints are not in this life perfectly redeemed from their sins but must waite for the accomplishment thereof till the day of judgement which for that cause is stiled the day of Redemption 2. I asked her whether shee would assert her selfe to be a Saint already in heaven actually singing Halelujah Shee answered no. Whereupon I told her that the glorification of believers is the fruit or benefit of Christs satisfaction and I had therefore as good reason upon this account to make the same objection against her viz that then Christ was not a perfect satisfier 3 Finally I told her that shee is carefully to distinguish betwixt the price which Christ paid for satisfaction or for our remission ransom or redemption and betwixt the fruits effects and benefits which the Saints do enjoy therby The former I told her was a price most perfect but the latter are not all at once in perfection bestowed upon us but by degrees and in Gods due time and way some now some then some in this life some at death and some not afore the day of judgement These answers I then thought and stil do think satisfactory but I doe find that the confidence of a woman possessed with Antinomian principles is insuperable The Lord in his great mercy pity those who are under strong delusions believing in lies and put some restraint upon such teachers as are purposely sent forth under pretence of propagating the Gospel to adulterate and corrupt it and to make merchandize of the souls of the simple whom with good words and fair speeches they do most pitifully and impiously beguile CHAP. XXI Caution given as touching a right understanding of the two following Propositions laid down by that very learned and pious Divine Mr. Anthony Burges in his Sermons concerning Justification viz. 1. No wicked man ever hath any sin forgiven him p. 22. 2. It is one thing for God to forgive and another thing for God not to demand and exact punishments p. 143. CONSECT XIV 14. IT followes which might have been more fitly inserted as the second Consectary how far forth or in what sense to understand those two Propositions of My. Burges in his Book of Justification 1. No wicked man ever hath any sin forgiven him p 22. 2. It is one thing for God to forgive and another thing not to exact and demand punishment p. 143. I have already proved That God is said sometimes to forgive the sins of wicked men as also That Gods punishing is said to be his not forgiving and his forgiving his not punishing so that the said Propositions being taken in their latitude as they sound cannot ageee with the truth of Scripture which that they may do it is necessary that we understand and restrain them unto that kind of forgivenesse which doth respect the disobliging or discharge of a sinner from eternal damnation for which respect and indeed for the prevention of much mistake in this Subject I should think it expedient for any one who undertaketh to write more at large concerning the nature of forgivenesse of sin to set downe almost in the first place this distinction viz. There is a twofold forgivenesse of sin plainly expressed in Scripture the one peculiar to the Saints which for that cause may well be stiled The remission of Gods Elect as for a like cause faith is stiled by the Apostle the faith of Gods Elect as Tit. 1.1 The other common to the Reprobate with the Elect Now I say the said Propositions are to be restrained to the former and are not to be extended to the latter kind of forgivenesse For my owne part I must needs say That Mr. Anth●ny Burges is a Gamaliel so h●●h in my esteem as that I do judg my selfe unworthy to sit at his feet or to bear his Books and for that cause I am so unwilling in ought to expresse my dissent from him as rather then contradict so worthy an Author I should study to the uttermost of reason how to interpret all his sayings and assertions in a true sense and for that cause it was once in my mind to have interpreted the meaning of that Proposition of his p. 21. When a sin is forgiven it is totally and perfectly forgiven rather then to have declared my dissent from it I say it was in my mind to have interpreted that Proposition as barely intending a sinners discharge or disobligation from eternal damnation which I doubt not was the meaning of that

and Preserver of life for health and strength May not we depend on bread as bread and upon the Physician as the Physician for health and strength i. e. as the means appointed of God for the restoring and continuing of health strength so as with a dependance subordinate to God Or do we make an Idol of Gods Creatures as of bread and the Physician by making them such as God hath made them viz. Means under him to accomplish their end and in such sort making use of them and depending upon them What colour of reason then is there to say That by depending upon our own works and holiness for salvation in such a sense as aforesaid we do idolize and make a Christ of them Caution Only let not the former similitudes be wrested beyond their scope and my intent which is not to assert or evince that our good works are physical causes of eternal life as meat drink are of our natural life but only to intimate that they are meanes of their kind in the use whereof or that they are wayes of Gods ordaining wherein we walking God will save us and not otherwise or in other wayes I say no otherwise for we have no more warrant to trust unto Christ as our Mediator and Advocate for the life of our soules without the use of all spiritual means of his appointment in order thereunto then we have to trust unto God as Creator and Preserver for the life of our bodies without using the means appointed for that end Be it therefore knowne and well considered That there is no trusting to Christ for salvation but in Christs own way which is not the way of profanenesse Ephes 5.3 4.5 6. Gal. 5.19 20. but the way of holinesse i.e. of a godly righteous and sober life Tit. 2.11 12 13. To rest upon Christ for salvation otherwise then in Christs owne way is to presume not to believe it is I say to presume and that in such sort as if a man should resolve never to eat and drink or as if a man should resolve to take poison a knife or halter to st●b or strangle himself and yet should trust unto God and rest upon the power providence and mercy of God for the preserving and prolonging of his life There is a double kind of presumption which as rocks upon which we shall undoubtedly split our selvs we are carefully to avoid in the steering of our course towards the haven of eternal happinesse 1. Presuming upon trusting unto and resting in our own good works duties graces and holiness without Christ This was that rock upon which the Pharisaical Jewes did dash themselves and perish Rom. 10.3 They being ignorant of Gods righteousnesse and going about to establish their own righteousnesse have not submitted themselves to the Righteousnesse of God Such kinde of zeal for good works is not according to the knowledge of the Gospel 2. Presuming upon trusting unto and resting on Christ and his Righteousnesse for salvation without any personal righteousnesse and holiness in our selves which latter is the common and most damning presumption of the ignorant and profane multitude who though they allow themselves in known wickednesses yet will rest upon Christ for salvation as is evident to be seen in sad experience this being no new thing but a common thing of old for wicked men in their wickedness to leane and to stay themselves upon the Lord as appears by Isai 48.2 They did call themselves of the holy City and stay themselves upon the God of Israel albeit they did persist in their obstinacy their neck being as an iron sinew and their brow as brasse ver 4. See also Micah 3.11 The Heads thereof judg for reward and the Priests thereof teach for hire and the Prophets thereof divine for money yet will they lean upon the Lord and say Is not the Lord among us none evil shall come unto us And that it shall be thus with very many in the Church to the worlds end doth seem to be a thing as it were foretold by our Saviour saying Matth. 7.22 23. Many will say to me in that day Lord Lord have not we prophesied in thy name and in thy name cast out divels Have not we eat and drunk in thy presence And then I will professe unto you I never knew you depart from me all ye that work iniquity The sin of those Professors was not as some suppose alledging that Scripture as a warning whereby to drive people from resting in their duties that they did make a Christ of their duties and did rest upon them for salvation but their sin as is evident by the answer which Christ gives to them was this viz. That they trusted to Christ and expected that Christ should save them they making an external profession of his name in their profane course of life for could those formal Professors have said to Christ as Saint Paul did I have fought a good fight I have finished my course I have kept the faith or could they say with that faithful servant Lord thy pound hath gained ten pounds or with Hezekiah I have walked before thee with a perfect heart Christ would not have said to them Depart from me ye Scribes and Pharisees ye Merit-mongers that expect salvation from your own righteousness and not from mine but he would have said to them Euge hone serve Well done good and faithful servants enter ye into the joy of your Lord. But as David did trust God for his bodily safety in such sort should we trust in God for our souls safety and salvation Psalm 44.6 I will not trust to my bow neither shall my own sword save me sayes he And yet for all that David did not trust in God that God would save him without his bow or without his sword for if so he would never have blessed God for teaching his hands to war and his fingers to fight and for girding him with strength in so much a● that a bow of steel was broken by his armes Even so let a Christian say I will not trust to my own Duties Works Graces Holinesse neither shall my owne inherent righteousnesse save me and yet I will not trust to be saved without them If what I have so largely spoken in this place be thought by any to be insufficient whereby to prevent or wipe off from me the said imputation of making good works to be physical causes of salvation I shal wish such a one to consider That as the Prophet Isaiah doth stile a Saints eternal reward the fruit of his doings and his enjoyment of that reward his eating the fruit of those his doings chap. 3.10 So the blessed Apostle Saint Paul that great Preacher of free grace and Exalter of Christs righteousness doth resemble good works to seed sown and salvation to the crop or harvest Gal 6.8 He that soweth to the Spirit shall of the Spirit reap life everlasting by sowing to the Spirit meaning as he interprets