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soul_n	body_n	fire_n	hell_n	7,560	5	7.7997	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

serve as a clue or key to unlock and lead us through divers intricacyes and ambiguities of phrase where the pardon of sin is mentioned in Scripture which said ambiguities I shall in the following Chapters as in their due place specifie CHAP. VI. The various senses or significations wherein forgivenesse of sin is taken in Scripture it being taken in four several senses but most commonly and signally in one sense and what sense that is declared 1. GODS forbearing or ceasing to punish sinners with temporal punishments is stiled his pardoning them Num. 14.19 Pardon I beseech thee saith Moses the iniquity of this people according to the greatness of thy mercy as thou hast forgiven this people from Egypt even till now What was Gods forgivenesse of the people from Egypt until then but Gods sparing of them in regard of temporal judgments either not at all inflicting them or after a short time removing them So Psal 85.1 2 3. where Gods forgiving the iniquity of his people is interpreted to be Gods taking away all his wrath and turning himselfe from the fierceness of his anger And contrarily Gods punishing sinners with temporal punishments is stiled his not pardoning them Lam. 3.42 43. We have transgressed and rebelled thou hast not pardoned Thou hast covered with anger and persecuted us thou hast slaine thou hast not pitied There Gods not pardoning them is interpreted to be his plaguing them with temporal judgments 2 Though God doth not wholly forbear to punish or wholly take off the temporal punishment of sinners yet if he doth punish with lenity or moderation or make some commutation of the punishment to use the term of the Civil Law this said moderating or commuting is said to be Gods pardoning And no wonder for it is truly and really pardon viz. in its kind Quomodo libet taliter qualiter in a diminutive sense or with respect to punishment in part and in some degree Thus Psal 78.38 Gods being full of compason and forgiving their iniquities is expounded by that which followes He destroyed them not and did not stir up all his wrath See also for proof of this Numb 14.20 21 22 23. compared with ver 12. by the due consideration of which place of Scripture it will appear That Gods not instant or sudden dis-inheriting or destroying the whole body of the people as one man and their whole race according to the tenour of the threatning ver 12 is stiled his pardoning them ver 20 notwithstanding that God did otherwise and in part punish very many of them for their sin of murmuring viz. so far forth as to debar all those from ever enjoying the Land of Promise who had seen his miracles in the house of bondage Caleb and Joshuah excepted Thus Gods sparing Davids life and not taking him away by sudden death making as it were a commutation of the childs life in stead of the life of the parent is stiled by Nathan Gods putting away or pardoning his sin albeit God did in the mean time sundry wayes even to his dying day punish him for those sins which albeit they might well bee said to have been put away in respect of sudden death not inflicted yet were they not so put away in respect of certain other punishments which he suffered Yet in this saying I would not be so understood as if I did confine the meaning of the Prophets absolution in those words Thou shalt not dye to a temporal death for that instant time for as a sudden temporal death was not the only or the greatest evil doubtlesse which David then feared rebus sic stantibus so I am perswaded that freedom from such an evil was not the only or chiefest good which God therein and thereby did promise 3. Gods suspending his judgements and reprieving sinners as I may so say or his delaying to punish them for the present time whether with sudden death or with some other notorious dreadful exemplary judgment is stiled his pardoning them and no wonder for it is truly so viz. pro tempore in a diminutive sense and so long as it is to last according to the purpose of God This I take in part to be the meaning of Numb 14.20 where God saith he had pardoned them viz. pardoned them for that time as appears in that he doth in the next words threaten that he would take a time to punish them and that in such sort as whereby to make his power and his justice the more glorious throughout the world In this sense elsewhere God is said to pardon those sinners the self same Nation as afore was instanced in at one time on whom he took vengeance at another as appears by comparing Psal 99.8 with Exod. 32.34 yea whom he doth threaten with certain vengeance at that very time when it is said That he repented of the evil which he thought to do unto them that phrase Gods repenting of the evil importing the self-same thing with remission of sin as I shal demonstrate in due place Exod. 32.34 with v. 14. These three kinds of pardon or Gods pardoning a sinner any of those three said wayes I may stile docendi gratiâ and for distinctions sake from pardons in the sense immediately following pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 improper or improperly so called they being but pardon of the half blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that they are not produced of the self same seed i.e. of the self same electing and redeeming love of God in Christ as doth the true heir I mean that kind of pardon which I am in the next and last place now to set down 4. Gods taking away from a sinner the obligation unto and his forbearing to punish sinners with eternal damnation is stiled his pardoning sinners or forgiving them their sins This kind of punishment is variously stiled in Scripture e. g. That wrath to come 1 Thess 1.10 Damnation simply John 5.29 Eternal damnation Mark 3.29 The damnation of hell Matth. 23.33 The damnation of the divel 1 Tim. 3.6 The time when it shall be suffered is said to be the world to come and as for the place where it is said to be Hell or the lake which burneth with fire and brimstone Rev 21 8. Marc 5.29 Now because this last kind of punishment is the worst of all and chief of punishments that are threatned to sin and sinners it being the punishment not only of the body but also of the soul and that bothe easelesse endlesse and remedilesse therefore is the pardon of sin with respect to freedom from this kind of punishment more especially and principally stiled pardon or pardon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as this last punishment is the king of punishments to allude unto that expression of Job chap. 18.14 so this kind of pardon may be stiled the king of pardons And in this sense chiefly I mean but not exclusively the word is taken in the tenour

of the New Covenant recited Jer. 31.34 Heb. 8.12 where God promiseth to forgive our inquities and remember our sins no more And so likewise most commonly in the wrirings both of the Old and New Testament passim And in this sense chiefly I mean but not exclusively it is to be taken in the present Text. And that may serve for a direct and positive answer to the second Question viz. What is meant by forgivenesse of sin in the present Text or texture of the Apostle Saint John Only let it be remembred that I have inserted this parenthesis as emphatically to be observed chiefly I mean but not exclusively for I do not think that that promise of forgivenesse is altogether exclusive of or doth altogether * And therefore to speak my sense more fully I may say of pardon in this last sense That it is Gods taking away from a sinner the obligation to all kinds of punishments proceeding from his pure Justice his delivering sinners from all such punishments more especially from the damnation of hell it being the chiefest of punishments which God in Justice doth threaten to sinners exclude all manner of mercy unto or all kind of freedome of the sinner from temporal punishment in this life and that upon the following Grounds or Reasons 1. Because albeit the pardon of sin is not necessarily to be understood as consisting in the disobligation of a sinner from suffering of all manner of punishment de praesenti but either de praesenti or de futuro as was aforesaid neverthelesse God may be and sometimes is pleased of his superabundant grace to vouchsafe unto a penitent sinner at once as a discharge or disobligation from eternal punishment so likewise actual freedome from such temporal sufferings as his sin had brought upon him according to the tenour of that promise James 5.15 Wherein the Apostle promiseth That the prayer of Faith should at once prove an effectual mean whereby the sins of the sick party should be forgiven and his body also cured of or restored from his sicknesse How many of Gods servants have reason to call upon their souls to blesse God who at once or at the self same time hath forgiven their sins and healed their diseases as in Psal 103.3 and for that reason to call not only upon their souls but also upon their bodies and bones to praise God as in Ps 35.10 2. Though God doth not alwayes do so but taking off the obligation of the sinner from suffering the torments of hell hereafter doth chastize or punish him with a kind of hell here as David and others even to their dying day have been punished neverthelesse such temporal punishments or chastisements are evermore 1. Moderated from that degree which otherwise would have been as appears by 2 Sam. 12.13 Isai 27.8 Jer. 10.24 and 47.28 Which said moderation of punishment may in a sense be called pardon as was aforesaid viz. Aliquousque and in some degree 2. Sweetned with the influences of comfort from God his holy Word and Spirit God informing them in his Word that his end in punishing them is upon the maine their non-condemnation according to that in 1 Cor. 11.32 and that no suffering whatsoever in this life shall separate them from the love of God in Christ justifying them from their sins according to that triumphant challenge of the Apostle Rom. 8.35 Who shall separate u● from the love in Christ Shall c. 3 Sanctified by Gods grace and turned to good according as is witnessed abundantly in the Scriptures Isai 27.9 Rom. 8.28 Heb. 12.11 And as in these and the like respects the temporal punishments of all penitent and believing sinners do differ from the temporal punishment of Reprobates who shall be damned for their sins even so for the same respects or reasons or Eatenus such penitent sinners may be said to be pardoned as to or in regard of temporal punishments Thus have I set down wherein according to my present thoughts and according to truth as I hope the nature of forgivenesse of sin doth not Though all pardon be of God in which respect Remissio Juris is Remissio Judicis neverthelesse that doth not hinder but that pardon may be distinguished into Juris Judicis because this latter is pardon in sensu famofiori in a more notable and signal sense Even as in Logick though Omnis materia be immanens yet may materia be distinguished into immanens and transciens Now pardon of sin as it consists in taking off the obligation to punishment being by the power of Gods word or Law and as it consists in taking off the punishment it self it being by the Word of his power I think therefore that this latter may be stiled Remissio judicis it being effected by the hand of God as the other by the Word or Law of God and wherein it doth consist it consisting as was aforesaid in these two things 1. In a sinners discharge from the obligation of the Law to punishment 2. In his actual impunity or immunity from punishment in Gods not binding him by his Law to punishment and in Gods not actually inflicting punishment upon him The former of these I may call Remissio Juris pardon in Law Title or in the sense or title of Law the latter I may stile Remissio Judicis the pardon of the Judge for albeit that Remission of sin which we shall receive at the day of Judgment and not afore be commonly stiled by Divines as I think Remissio judicis in way of contradistinction from the Remission which we have in this life and which they stile Remissio legis or Juris neverthelesse seeing those two do alike differ as do Right or Title to a thing and the actual possession of the thing it self and seeing it is the hand or power of God that must put us into the actual possession or that must give us the actual enjoyment of that which according to his will revealed in his Law Word or Promise we have Title or Right unto these things I say considered I think I may not unfitly distinguish the said part of pardon by the name of Remissio juris judicis The premises considered as well what hath been spoken in the Negative as in the Affirmative part of my Answer to the said Questions I shall from thence make these following Deductions or Conclusions as necessarily resulting from them whether as jointly or as severally considered CHAP. VII That a Reprobate may be said in some sense even in a Scripture sense to be pardoned and how CONSECTARY I. 1. THere is a sense of Scripture with respect whereunto those who shall be damned may be said yea in Scripture are said to be pardoned viz. with respect to some kind or degree of temporal punishment either wholly forborn and taken off or else suspended and delayed for a time CHAP. VIII That a sinner notwithstanding his pardon upon the main may and oft times doth suffer temporal punishments

intice her unto Folly did not Fear help to dissolve the inchantments and protect her Chastity A Christian that would be safe indeed must put on the whole Armour of God not some pieces only among which I doubt not to say Jer. 32.40 Heb. 12.28 29 is the fear of damnation as well as the hope of Salvation Object 4. The love of God and not the fear or curse of God doth constrain a Believer to do his duty 2 Cor. 5.14 The love of God constraineth us Answ Here again I answer as before viz. That we are not to oppose things compatible and consistent such as are the love of God and the feare of divine wrath in opposing whereof the Antinomians do usually erre as those who do endeavour to set discord betwixt brethren Know then That as a Believer is constrained by the love of God so moreover by the wrath of God is he constrained i.e. strongly powerfully and effectually induced to do his duty and for proof hereof we need go no further save to look back upon what the Apostle saith in the verse next save two precedent Knowing therefore the terror of the Lord we perswade men It being the very scope of the Apostle both in that verse and in the foregoing verse to declare with what Arguments among others he was moved or impelled unto faithfulnesse in discharge of his Ministry and Apostleship which the false Apostles in the Church of Corinth did traduce viz. the consideration of the reward of life and death heaven and hel at the great day of Judgment 2. By the same reason that the Antinomians say that threatnings are need-nots and uselesse to believers Because say they the love of Christ constraineth them to duty Why may they not infer That Precepts Promises Exhortations their owne vowes and Covenants are need nots and uselesse also So dangerous a thing it seems to me for any one to professe to live above any piece or part of Gods Word for as unfaithfulness in a lsttle is the direct way unto faithfulness in much so the casting off of one Ordinance or one part of the Scripture is the ready way to cast off all Scripture and all Ordinances 3 The very truth is this The only wise God who knowes our frame both our natural and our spiritual frame i.e. how that we consist of bodies and soul of flesh and spirit did see it needful in his manifold wisdome to use manifold and multiforme meanes and Arguments for which the Saints who know the strength of their corruptions from within and the variety of strong temptations from without cannot but be thankful whereby to keep believers in the state of grace and in acourse of life becoming the Gospel that so they may not miss the end of their faith viz. the salvation of their souls And here I shall think it not inexpedient but behooful rather to enumerate and specifie several of those means e.g. 1 Exhortations and commands to stand fast to continue and persevere 1 Cor. 16.13 Watch ye stand fast in the faith 1 Cor. 15.58 Be yee stedfast unmoveable Acts 13.43 and 14.22 2 Thess 2.13 14 15. 2. Admonitions of severall sorts 1 Admonitions with respect to the end viz. Apostasie 2 Pet. 3.17 Yee therefore Beloved seeing yee know these things before beware lest ye also being led away with the errour of the wicked fall from your own stedfastnesse 1 Cor. 10.12 Let him that thinketh he standeth take heed lest he fall 2 Admonitions with respect to the means leading to Apostasie or to the avoiding of all such things as will endanger their perseverance e.g. 1 The avoiding all occasions of sin and more especially the company of the wicked and of all Seducers for which read the following Scriptures with the like Prov. 23.31 and 1.15 and 4.14 Deut. 7.3 4 25. Rev. 18.4 Rom. 16.17 1 Tim. 6.3 4 5. 1 John 4. beg and 1.2 26. Yea God hath told us before hand that unlesse we are careful to shun the meanes of Apostasie we shall not persevere but backslide Deut. 7.3 4. Neither shalt thou make marriages with them thy daughter thou shalt not give unto his son nor his daughter shalt thou take unto thy son for they will turne away thy son from following me To this purpose is that proverbial saying among the Jewes considerable A little leven leveneth the whole lump 1 Cor. 5.6 Gal. 5.9 2. As the direct way to Apostasie the Saints are admonished of pride Rom. 11.20 Be not high minded but fear 3 A third means which God useth towards the perseverance of the Saints is the promise of reward unto all those who are faithful to the end See for this purpose Revel 2.10 1 Cor. 15.58 Rom. 2.7 8. where to those who are faithful to death who are stedfast unmoveable abounding in well-doing who by patient continuance in well doing seek for glory honour and immortality there is promised a crown of life and that life eternal 4 Threatnings of hell and damnation in case they fall off Prov. 14.14 The backslider in heart shall be filled with his owne wayes 2 Pet. 2.20 21. If after they have escaped the pollutions of the world through the knowledge of our Lord and Saviour Christ Jesus they are again entangled therein and overcome the latter end is worse with them then the beginning For it had been better for them not to have knowne the way of Righteousnesse then 5 God commands them to oblige themselves by Oathes Vowes and frequent renewing of their Covenant with him Psal 76.11 Vow unto the Lord and pay The making and keeping of our Vowes is confessedly a moral duty and perpetually obliging by vertue of the third Commandment To this purpose God requires us frequently to receive the Lords Supper as that Ordinance whereby the Covenant betwixt God and us is sealed 6. In order to preserve the Saints from Apostasie God doth propound and set before them Examples and that of both sorts as well such as they are to fly as such as they are to follow 1. Examples for their imitation as of Christ himselfe and other of the Saints that have gone before us and held out to the end both in doing and suffering of Gods will which we are expresly call'd on to imitate Heb. 6.12 Be ye followers of them who through faith and patience inherit the Promises Heb. 12.1 2. Being compassed about with such a cloud of witnesses let us lay aside every weight and the sin that doth so easily beset us and let us run with patience the race that is set before us looking unto Jesus the Authour and Finisher of our faith who for c. Hebr. 13.7 Remember them who have the rule over you who have spoken unto you the Word of God whose faith follow considering the end of their conversations 2. Examples for their admonition among which we have the examples both of particular persons as also of whole Townes Cities and Nations Thus doth Saint Paul admonish Timothy of