Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	free_a	grace_n	love_n	2,934	5	6.6495	4	true

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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

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

effects thereof such are the various names or expressions of Gods pardon or not pardon of sin For example As sin is stiled filthiness or uncleanness 2 Cor. 7.1 Rom. 6.19 So the pardon of sin is stiled washing cleansing covering purging away As sin is the souls sickness or disease in which sense some Expositors do understand that in Psal 103.3 Who forgiveth all thy sins and healeth all thy diseases Or as sin doth wound the sinner so pardon is stiled Healing As sin maketh us guilty so the pardon of sin is stiled Gods not imputing it his not laying it to our charge and his not pardoning us is said to be his not cleering us or holding us guiltless As sin makes us wretched and miserable so pardon of sin is stiled Gods being merciful to the sin or sinner As sin is stiled a Debt making us lyable to God in such sort as Debtors to their Creditors so Gods pardoning mercy is said to be his blotting out our sins casting them into the depths of the sea And in this sort allusivè the Apostles phrase in the Text which is now before us seemes to be the express word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word most frequently used by other of the Evangelists and Apostles which word doth signify to dismiss leave let alone absolve send away release or set at liberty Mat. 4.20 and 18.27 being twice used in one verse Luke 4.18 though it be rendred in different English words viz. Deliverance and setting at liberty It seems to be a Metaphor taken from those who are loosened from their bonds or delivered out of prison into which they were cast for their Debts or misdemeanors To proceed As the sinner by committing sin doth as it were arm his sin against himself or as sin hath a power accrewing to it as I may so say to do us mischief by vertue of the Law 's commination for which cause the Law is said to be the strength of sin 1 Cor. 15.56 so Gods pardoning sin is said to be his subduing our sin or giving victory to the sinner over his sin 1 Cor. 15 57. Thanks be to God who gives us the victory through our Lord Jesus Christ As sin makes us obnoxious to Gods hatred and abhorring so Gods pardoning the sinner is said to be Gods gracious receiving the sinner Hos 14.2 Take away all iniquity and receive us graciously And contrarily Gods not pardoning us is said to be his not accepting us 2. Let it be observed and considered that the most of the said various expressions are allusive Translations or metaphorical being spoken of God after the manner of men in them Deus humanum dicit God doth condescend to our capacity he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to use the Apostles phrase 1 Cor. 4.6 he doth in a figure transfer the said things and expressions from us to himself whereby to assist us in our weakness e. g. it being usual with men when they do forgive to forget God therefore forgiving sin is said not to remember it and it being usual with men when they threaten to be revenged to say to their adversary Well I 'll be sure to remember you I 'll never forget this injury and affront so long as I live Gods not pardoning therefore is said to be Gods not forgetting sin or his remembring sin Again Men when they do forgive being moved with inward pity and compassion as was the father of the Prodigal upon the sight of his relenting Son Gods forgiving us therefore is said to be his having compassion on us Mic. 7 19. Gods compassion Quoad terminum or terminativè is the self same with forgivenesse of sin but being considered connotativè it doth farther intimate the rise of pardon or the inward moving cause together with the external occasion therof viz. Mans misery and Gods free love and mercy Gods compassion being verbum con-significans This latter particular being duly observed and considered it will appear how wary and cautious we should be in the Interpretations of the said Metaphorical phrases and how needful it is therein to observe the Apostles rule in another case viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.3 We must beware how we do in our conceptions about the said phrases supra sentire that we do not understand more in them then is fit or in reason possible to be understood we must be careful not to sense them above their scope and intendment but ever to interpret them in a modest moderate and sober sense that the words may be the words of truth as indeed they are the sense must be the sense of sobernesse For want of observing of due caution in the sober construction of the said phrases it may in a sort be said unto many a one as to him in the Poet Quem recitas mens est O Fidentine libellus Sed malè dum recitas incipit esse tuns Thus may the Lord say unto many amongst us who do misconstrue such metaphorical phrases as Gods casting sin behind his back his blotting it out his not remembring it stretching them beyond their due scope and intendment and as it were gathering that in and from them which God never strawed viz. The words as uttered by me are my words and true Scripture but as over-sensed and misunderstood by you they are your own and no part of any Scripture of mine Quest What Rules are to be observed for the safer better and right understanding of the foresaid Metaphorical phrases Answ These three 1. The like rule which is given us for the sensing of Parables and similitudes is here to be observed that is to observe their true scope and intendment and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is the Apostles word 2 Cor 10.14 not to wretch and tenter them beyond that scantling or to stretch them beyond the measure of their said scope and intendment It s a common saying Similitudo non currit quatuor and as the learned Stegman doth learnedly expresse it Parabolae nihil probant ratione circumferentiae sed tantum ratione centri the like may be said concerning the foresaid expressions If we respect them in their circumference in such a latitude of sense as they sound to our ears they prove nothing the sense of them being to be confined to their center i.e. their bare scope and drift that look how really a man forgives an offence when he hath forgotten it so really doth God forgive 2. We are here to interpret as Saint Paul elsewhere directs us to prophesie viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.6 according to the Analogy of faith and so as that the said phrases may hold proportion and correspondency with other Scriptures This indeed is a general rule to be observed in the expounding of any place of Scripture and it is in the present businesse especially to be made use of viz. to compare Scripture with Scripture and to make the sense of one Scripture coherent with another and to preserve

to define or state the differences betwixt punishments properly and improperly so called which latter they stile chastisements they tell us that chastisements are inflicted à Deo Patre not Judice by God not as a Judge but as a Father Whereas I think that the sufferings of the godly are inflicted by God both as a Father and as a Judge also for why otherwise are such sufferings stiled judgments or why else should the Saints in so suffering be said as indeed they are to be judged of the Lord. 1 Cor. 11. ult Isa 26.8 In stead therefore of saying that the sufferings of the Saints are inflicted by God Tanquam patre non judice I should choose to say rather Tanquam judice patrizante they being paternall judgments or fatherly punishments 2. Whereas some say that the punishments of the wicked are for sin but the chastisements of the godly are from sin I find no such difference warranted in the word the contrary thereunto being plainly therein asserted viz. that God doth punish the godly for or because of their sins 2 King 24.3 Surely at the command of the Lord came this upon Judah for the sins of Manasseh and also for the innocent blood which he shed 2 Sam. 12.14 Howbeit because by this thy deede thou hast given occasion to the enemies of the Lord to blaspheme the child also that is borne unto thee shall surely die 1 Cor. 11.30 For this cause many are sickly among you and many sleep Rev. 2.4 I have somewhat to say unto thee because thou hast left thy first love Yea I adde that the temporal punishments of the wicked are not only for but also in some sense from sin in that the use which they ought to make of them is their repentance and amendment unto which God doth as by lively voice cal them for otherwise we cannot well conceive how the obstinacy and impenitency of men should be aggravated by Gods judgments Thence that expression Mic 7.9 Hear the red yea one special intent or end of Gods inflicting judgment on some wicked men is that all the wicked may take warning or that they may heare and feare and do no more so wickedly Deut 17 23. thence did the heathen resemble Gods judgments to thunder and lightning the end thereof being thus viz. Vt poena ad paucos terror ad amnes perveniat 3. Whereas some distinguish betwixt chastisements and punishments saying that these do proceed from the wrath and justice of God but thosê only from his love I see no warrant for such a difference seeing Scripture doth plainly tell us that the sufferings of the Saints are inflicted by an angry God and by vertue of the justword and threatning of God For what reason else were there for the Saints under sufferings to acknowledge the displeasure and justice of God as frequently we find they did and according as it was no doubt their duty to doe See Ezra 9.13 14. Dan. 9.12 13. Neh. 9.33 And why else is the wrath of God said to be kindled against his owne people and in special against Aaron the Saint of the Lord Deut. 9.26 in stead therfore of saying that the sufferings of the wicked are inflicted by Gods wrath and justice but of the godly by his love I should choose to say that the sufferings of the wicked comparatively with the suffrings of the godly do proceed from pure wrath justice but the sufferings of the godly from wrath and justice mixed with fatherly love and mercy I say comparatively with the sufferings of the godly the sufferings of the wicked doe proceede from pure wrath and justice for if wee compare the sufferings of the wicked here with their sufferings in hel I suppose that we cannot say that their sufferings here doe so purely proceed from Gods justice or from his pure justice in such sort as doe their sufferings in hell and that for the reason aforesaid viz. because their repentance and amendment is one gracious and direct end of their sufferings of many of their sufferings at least in this life And because what I have here delivered is objected against by the Antinomians I shall endeavour to cleere and vindicate the same from their exceptions and objections as followeth Ob. Christ hath fully satisfied Gods justice and how then can the sufferings of the Saints proceed from his justice or for sin Ans The sufferings of the Saints and Christs perfect satisfaction for sin are not incompossible but may very wel stand together the coexistance whereof that it may the better appeare the following answers are to me considerable and as I hope wil prove as to my self so to others satisfactory 1. Notwithstanding the sufferings of the Saints are from Gods justice yet are they not for the satisfaction of his justice in any such sense as Christs sufferings were Had the sufferings of the Saints been inflicted by God and endured by them for the satisfaction of divine justice in such a sense the objection had been of considerable force not otherwise Now I say the sufferings of the Saints are not either inflicted by God or endured by the Saints to satisfie Gods justice in any such sense as wherein Scripture affirmes Christs sufferings to be alone satisfactory i. e. the sufferings of the Saints are no part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price whereby a propitiation and attonement is made for sin and sinners And let it be noted that herein we differ from the Papists who do make the sufferings of the Saints in such a sense satisfactory to Gods justice as whereby they derogate from the all-sufficient satisfaction of Jesus Christ 2. The procurement of this priviledge viz. that the Saints should not at all suffer for their sins in this world was not a thing intended in or by the satisfaction of Christ so that in calling into question how farre forth or unto what intents and present effects the satisfaction of Christ was intended by God and actually to availe I say in calling this into question we cannot reasonably be thought to impeach the perfection of Christs satisfaction And let it be observed that I speake concerning the effects and fruits of Christs satisfaction according to the intention of himself and of his Father For albeit there be never so much intrinsecal worth or value imaginable in the sufferings of Christ I exclude not his active obedience from all ingrediency into his merits I conceive notwithstanding that his sufferings did not satisfie by a natural necessity but by reason of the voluntary compact and agreement betwixt God and him and consequently that he satisfied for no other intents and purposes then were agreed upon betwixt them Q. What did Christ by his satisfaction according to compact betwixt him and his father procure and purchase for or in behalf of the Saints Answ 1. Negatively not an actual present immunity from all manner of suffering for their sins or that they should be so farre priviledged as not