|Title:||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.|
|Publication info:||Ann Arbor, Michigan: University of Michigan Library
2011 April (TCP phase 2)
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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.
London: Printed by T.M. for Tho. Underhill at the Anchor, and Math. Keinton at the Fountain in Pauls Church Yard, 1655. [i.e. 1654]
Forgivenss of sin
Of forgivenesse of Sin.
CHAP. I. An Introduction to the whole.
CHAP. II. The various phrases whereby Gods forgiving sinne, and his not forgiving sinne are intima∣ted and expressed in Scripture, which said phrases of both kindes are sorted into Negative and Af∣firmative.
CHAP. III Reasons and Grounds for the said variety of phrase, or various expressions, together with rules for a right understand∣ing and due interpretation of them.
CHAP. IV. What forgiveness of sin is not, laid down in four negative Propositions.
CHAP. V. What forgivenesse of sinne is, laid downe in two Affirmative propositions, together with the ex∣plication of them.
CHAP. VI. The various senses or significa∣tions 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, decla∣red.
CHAP. VII. That a Reprobate may be said in some sense, even in a Scrip∣ture sense to be pardoned, and how?
CHAP. VIII. That a sinner, notwithstanding his pardon (upon the main) may and oft times doth suffer temporal punishments for his sins, together with an An∣swer to several Objections, wherein the distinction be∣twixt chastisements and pu∣nishments is examined, and how far forth allowable, decla∣red; wherein also the true dif∣ferences betwixt the sufferings of the Godly and the wicked are asserted and proved, and the false ones, (commonly as∣signed) are rejected and re∣futed. That the Saints may and oft-times do in this life suffer for their sins, Christs sa∣tisfaction notwithstanding, proved and cleered. In what sense God doth, and in what sense he doth not remember the sins of Believers, laid downe in sundry Propositions, Affir∣mative and Negative; where∣in likewise is declared, what difference there is betwixt Gods remembring the sins of the Godly and of the wicked, as also betwixt his remem∣bring the sins of Believers un∣der the Old Testament, and the sins of Believers under the New Testament.
CHAP. IX. Caution given as touching the interpretation of such Meta∣phoricall phrases, whereby forgivenesse of sinne is ex∣pressed, that we construe them warily, and in a sober sense.
CHAP. X. In what sense, or how farre forth as true and false, those common sayings of our Di∣vines [Sublatâ culpâ tol∣litur poena, & justificatio tollit omnia poenalia] may or are to be construed and in∣terpreted, and in what sense to be rejected.
CHAP. XI. That there is no such thing as Remissio culpae, [remission of the fault] in way of di∣stinction from Remissio poe∣nae [remission of the punish∣ment] these two being one, and the selfe same thing. The four following Chapters do declare, that forgivenesse of sin is a dividual, and not an individual action, as is commonly supposed.
CHAP. XII. That the distinction of the par∣don of sinne, into totall, or partiall; perfect or imper∣fect, is a justifiable distincti∣on.
CHAP. XIII. That one and the same sinne may be more or lesse pardoned.
CHAP. XIIII. That no sinner is fully pardoned in this life, nor yet afore the day of judgment.
CHAP. XV. The difference betwixt remis∣sion of sinne and Sanctifica∣tion, commonly assigned (that being said to be perfect in this life, this imperfect) re∣jected and refuted.
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.
CHAP. XVII. That one and the same sinne may be said, and that in a Scripture sense, to be par∣doned, and not pardoned; to be imputed, and not imputed to a sinner.
CHAP. XVIII. The necessity for believers them∣selves to pray daily for par∣don (according to the tenour of the fifth Petition in the Lords Prayer) asserted and evinced, as well by Argu∣ment as Answer to an Objecti∣on; it being withall more at large, and distinctly decla∣red, what are the particular things which a believer (ac∣cording to the tenour of that Petition) is to pray for.
CHAP. XIX. An answer to the three following questions. 1. Doth God al∣waies pardon a sinner instant∣ly upon the confession of his sinnes? 2. In what sense, or how farre forth doth a sin∣ner receive a present pardon, immediately upon the confes∣sion of his sinnes? 3. Whe∣ther a truly penitent and be∣lieving sinner having once confessed a sinne, is at any time thereafter to confesse it in order to forgivenesse? The affirmative to which last question, is asserted and pro∣ved. Certaine particulars added as Cautions for the preventing of mistakes, and for the better understanding of the Authours true sense and meaning.
CHAP. XX. That all sins, past, present, or to come, are not at once actu∣ally pardoned. That no sin is from eternity actually pardo∣ned. An Objection answer∣ed That no sin is actually par∣doned, till the sinner be in a capacity of receiving or enjoy∣ing it. What those things are which do put a sinner into a capacity of actual pardon, declared in their particulars; together with Reasons for the remarkablenesse of the same. An Objection answered; with a vindicating of that asserti∣on in Rom. 4.17. wherein God is said, to call the things that are not, as though Page 164they were, from Antinomi∣an purposes.
CHAP. XXI. Caution given as touching a right understanding of the two following Propositions; laid down by that very lear∣ned and pious Divine, Mr. Anthony Burges, in his Sermons concerning Justifi∣cation; viz. 1. No wic∣ked man ever hath any sin forgiven him. p. 22. 2. It is one thing for God to for∣give, and another thing for God not to demand and exact punishments. p. 143.
CHAP. XXII. That forgiveness of sin is a Transient, and not an Imma∣nent Act in God, proved and cleared. Several Descripti∣ons of Actions Immanent and Transient set downe. Mr. Bax∣ter vindicated in a passage about this distinction, where∣in Mr. Kendal, hath (as the Author thinks) causelesly ex∣cepted against him. Transi∣ent Actions are of two sorts, and unto what sort of transi∣ent Actions forgivenesse of sinne is to bee reser∣red.
CHAP. XXIII. That remission of sin, (quoad terminum remotum, or as in execution) is a real, yea, Physicall change, and not a change purely Relative, as is commonly supposed.
CHAP. XXIV. The Description of forgivenesse of sin, given by that very lear∣ned and godly Divine, Dr. Twisse (which is by some high∣ly commended as most accu∣rate) examined and refuted; and the evil consequences of the same detected; together with the Authors Apology for his taking upon him in ought to expresse his dissent from men of such prime worth, (Stars of the first Magni∣tud) as confessedly that Doctor was.
CHAP. XXV. That a Believer, his pardon not∣withstanding, is in his con∣fession of sin to put himself under the curse of the Law; Why and how declared. That a sinner after pardon, is a sin∣ner, and that God doth look upon him as a sinner, albeit he doth not deal with him, or pu∣nish him as such.
CHAP. XXVI. That a Believer during his war∣fare on earth, is to fear Hell and damnation; why, and how proved and manifested; as also cleered in the way of an∣swer to several Objections, notwithstanding the Doctrine of Perseverance of the Saints be acknowledged; in answer to which objections, the con∣sistency and co-operation of the love of God, and the fear of God is proved. What man∣ner of fear it is that love doth expel, and what manner of fear it is that love doth retain declared: Notwithstanding, that Believers are restrained by the love of God, yet that God doth use several other means whereby to constraine; i. e. effectually to induce them, proved: and what those several means are, specified more at large. The consi∣stency and co-operation of faith and fear, maintained and proved. That filial and slavish fear do not dffer in their object matter, or in the thing feared, but in the man∣ner of fearing, asserted, and how, proved and cleered by a due interpretation of that Scripture in Luke 1.74. The difference betwixt fear as it is the fruit of the spirit of bon∣dage, and as a fruit of the Spirit of Adoption, opened and asserted.
CHAP. XXVII. That a Minister of the Gospel hath no warrant so to absolve a Believer, as in the name of God to tell him, That his sins are as absolutely pardoned, and that he is as absolutely sure of heaven, as if he were alrea∣dy in heaven.
CHAP. XXVIII. That the repentance, which the Gospel requires, is not only re∣pentance [from] the pardon of our sins, as the Antinomians affirm, but [for] the pardon of them, proved and evinced by several Arguments. Seve∣ral Objections of the Antino∣mians answered; wherein it is punctually declared, In what sense Evangelical Re∣pentance may be said to be [from] pardon of sin, and in what sense [for] the pardon of it. It is disputable whether Gods glory and our own salva∣tion are to be looked at as two ends, or only as one, the former being a necessary result of the latter. An Objection answered, That it is a singular favour of God, and a favour in some sense peculiar to the times of the New Testament, that God hath so cleerly revealed unto us our eternal salvation, as the great end, not excluding, but in∣cluding his glory) of mans working, or of all Christian duty. That good works may be stiled the way to salvation. That the difference betwixt the Covenant of Work and of Grace lyes not in this, that Adam was to work for life, and we not for, but only from life. Our own good works, duties graces or holinesse, how far forth, or in what sense to be disclaimed, and not trusted unto for salvation, as also in what sense, or how farre forth they may be trusted un∣to, or rested in for salvation, declared more at large. A Caution annexed to prevent mistake. That there are two kinds of presumption, both which are distinctly to be made knowne unto people by the Mi∣nisters of the Gospel, and care∣fully to be avoided by all, as dangerous rocks in the steering of our course towards the ha∣ven of eternal happinesse.
CHAP. XXIX. The Conclusion.
The CONTENTS of the se∣veral CHAPTERS.