Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	according_a	wrath_n	36	3	7.1860	4	false

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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

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

at all or in no sort to be punished for their sins in this life neither did Christ make or undertake to make satisfaction neither did God the Father accept of his making or undertaking to make satisfaction for any such intent and purpose 2. Affirmatively The Lord Christ by his satisfaction did procure for the Saints a discharge and deliverance viz. at in or upon their believing or when they become believers from wrath to come at the great day of judgement 1 Thes 1.10 This he did procure as the direct end and fruit of his satisfaction and consequently or as a second end he did procure for them a right unto and in due time an actuall enjoyment of an inheritance eternall in the kingdome of heaven God the Father being so over and above as I may so say wel pleased with his Sons satisfaction as by reason thereof not only to deliver the Saints from that wrath to come the desert whereof by sin they had incurred but moreover to grant unto them an immortall crowne and inheritance within the kingdome of glory which for degree is commonly thought to be a greater felicity then Adam if he had stood should have attained unto 2. Christ by his satisfaction did procure for them the sweetning moderating and sanctifying of all their sufferings in this life and the delivering of them from all those cursed effects which the said sufferings are of themselves apt to worke and occasion and which actually they doe work or occasion in the wicked these evil and cursed effects of sufferings being that from which Christ in the dayes of his flesh did pray to the Father to keepe the disciples but not altogether from suffering it selfe no more then he prayed to God to take them out of the world Iohn 17.15 Briefly as Christ was a voluntary surety and his Fathers free gift so was his satisfaction however most perfect yet a * In saying that Christs satisfaction being considered abstractly was a refusable satisfaction I meane only this viz. that it was freely and voluntarily accepted by God the Father refuseable satisfation if it be in it selfe or in its abstracted nature simply considered and therfore as it was in Christs owne choice whether or no to have made satisfaction and in the Fathers choice whether or no to have accepted it for God the Father might have chosen whether or no to have sent his Son and the Son might have chosen whether or no to have come into the world and to have taken our flesh so may they chuse how farre forth or unto what intents and purposes this satisfaction shall be paid and accepted which said intents effects and purposes are and are not as is aforesaid in the Negative and Affirmative part of my answer to the foregoing Question 3. I answer to the objection in the third place that Gods being satisfied with Christs sufferings may be understood two waies 1. In respect of the surety and the value of his payment as being the full value of what his justice required and more then which he required not at his hands 2. In respect of the Debtour the sinner and the effecting of his compleat and universal freedome and in this latter respect God was not upon by or with Christs satisfaction or payment so well pleased or satisfied as immediately thereupon to grant unto the sinner a compleat actual and universal freedom from all manner of suffering for sin the denying or not granting of which said present immediate and universall freedome doth arise not from any imperfection in Christs satisfaction which imperfection is to be made up by the sufferings of the Saints but from the mutuall compact betwixt the Father and the Son to have it otherwise to be as is aforesaid 4. Or in answer to the Objection I may distinguish betwixt the satisfactory price which Christ did pay for our redemption from all suffering for our sinnes and betwixt our enjoyment of the fruits and benefits of that satisfactory price or saisfaction The former viz the price paid by Christ was most perfect but our enjoyment of the benefits fruits or effects thereof is not perfect presently and at once we enjoying the benefits thereof pedetentim piece-meale some at one time some at another some in this world and some of them in the world to come And I shall therefore add that the inflicting of temporall punishments upon the Saints for their sins or Gods not vouchsafeing such a priviledge to the Saints as in no sort to suffer for their sins in this world this I say is no more against the perfection of Christs satisfaction or Christs perfect satisfaction against it then is Gods not perfect sanctifying his people in this world he suffering the remainders of corruption to abide and worke in their natures so long as they live in this mortal body Whensoever the Antinomians shall prove that God is obliged by the perfection of Christs satisfaction in no sort to punish the Saints for their sins in this world they will prove that God is alike obliged perfectly to sanctifie and immediately to glorifie the Saints at the first moment of their believing and converting seeing the sanctification and glorification of the Saints is as well a fruit effect and benefit of Christs perfect satisfaction as is their justification or their freedome from any temporall punishment Ob. When God doth pardon a sinner he is said to remember his sins no more Heb. 10.17 And how then is it true that God may or doth punish the Saints or inflict any suffering upon the Saints for their sins Answ I have already declared in what sense this expression Gods not remembring the sins of his people cannot be understood but because this is so usuall an objection with the Antinomians and in their conceit a kind of invincible Goliah or as they mean unanswerable Argument * I call the forgetfulnesse of injuries an imperfection in men For albeit as generally considered it be a vertue and so no imperfection yet as considered physically it may be stiled an imperfection for such is all manner of forgetfulnesse in a physicall consideration I will therefore make a more large answer thereunto as followeth We are to know that the phrase is translatitious or Metaphorical wherin God is represented under a humane imperfection which said phrase doth import or hold forth some such act or acts of grace in God towards those that have offended him as do carry a resemblance proportion or similitude with those acts of favour in men expressed towards those who have offended them and whose offences they are said not to remember Now that the similitude and resemblance may not be stretched beyond the bounds of reason religion and Scripture I will set down 1. Affirmatively how far forth God may be said to remember the sins of the Godly 2. Negatively how far forth or in wha sense he doth not remember them For the former 1. God doth so farre remember the sins of his people

Salvation so that to do a thing out of a principle of life is to do it as one being quickned renewed and regenerated by the sanctifying Spirit of God Now this being the meaning of that phrase I answer That by the same reason that a beliver is said to do the good hee doth out of a principle of life and love he may be said to do it out of a principle of life and fear for 1. The love of God and the fear of God are not things opposite but consistent with the same subject 2. It is as well the command of God to a Believer and consequently the duty of a believer to fear God as to love him yea to fear the threatnings of God as Josiah d●d 2 Chron. 34.19 21. I doubt not but this fear was one part of or one ingredient into that tenderness of heart for which that gracious King is commended 2 Chron. 34 27. 3. The fear of God is as well a fruit of Christs holy Spirit as is the love of God for the fruit of the Spirit is in all goodnesse Eph. 5.11 which Spirit is therefore stiled the Spirit of the fear of the Lord Isat 11.2 4. The fear of God is as well a qualification of that service which we owe and do to God as is the love of God Psal 2.11 Serve the Lord with fear and rejoyce with trembling Hebr. 12.28 Let us have grace to serve God acceptably with reverence and godly fear Obj. 2. Believers are to fear God and his goodness Hos 3.5 The children of Israel shal fear the Lord and his goodness They are to fear God and his Commandments Ezra 10.3 Let us make a Covenant according to the counsel of my Lord and of those that tremble at the Commandments of our God and therefore they are not to fear God and his threatnings wreth ourse Answ The things which are consistent are therefore not to be opposed but composed and what God hath joyned in his Word we are to keep together and by no means to put asunder Be it known therefore that as God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God I say is Maximus as well as Optimus The great righteous and terrible Lord God Dan. 9.4 Nehem 9.32 as well as a good and gracious Father so is he to be dreaded in regard of his power wrath judgements as well as to be feared or loved in regard of his goodness pity kindnesse Yea one special reason why a Saint doth tremble and is to tremble at the commandments of God is because of the wrath power and justice of God they being the Commandments of that Law-giver who alone is able to save and to destroy James 4.12 and they being Commandments not without a Sanction i.e. comminations of terror annexed to them which God in Justice is obliged to execute And that it is the duty of believers not only to fear God because of his goodness but moreover because of his wrath and the curse may be undoubtedly proved 1. Because they are upon this ground commanded or for this reason instigated and urged to feare him as was before said out of Luke 12.4 5. Hebr. 12.28 29. 2. Because God doth no lesse threaten them then he doth any others with wrath and judgment in case of their Apostacy as was before proved the end of the said threatnings being to beget fear in the Saints God thereby intimating not onely what is in his power to do but moreover what is his pleasure actually to do in the said cases or upon the said suppositions of their Apostasie 3. Because the Saints who have in this sort stood in awe of God are commended in Scripture and their examples recorded for our imitation See the example of David and Job Psal 119.120 My flesh trembleth for fear of thee and I am afraid of thy Judgments Job 31 23 For destruction from the Lord was a terror to me Job was a man most eminently pious as appears by the testimony of God himself both in that book and elsewhere Ezek 14 14. yet one thing which restrained him from evil was the terror of destruction from the Lord. See also 2 Cor 5.11 Knowing therefore the terror of the Lord wee perswade men Obj. 3 Perfect love casteth out fear because feare hath torment Answ 1. There is no Christians love here so perfect as utterly and altogether to cast out fear for so long as we are in the flesh we shall not be free from fear though at the day of Judgement love being perfected will cast out all fear as saith the Apostle there 2. By fear the e is meant only a tormenting fear or fear so far forth as it hath torment in it as is evident by the Apostles explication of himself Now though the fear of hell as that which a man is actually obliged to suffer rebus sic stantibus be indeed a * Of this fear see Heb. 2.15 There bee those who do understand that tormenting feare which perfect love is said to cast out to bee that carnal fear of men and dangers by means of which we do as Peter did chuse rather to deny Chrst and sin against God rather then expresse our love by suffering for him And this Intepr●tation is not improbable as will appear by comparing that in 1 John 4.18 with 2 Tim. 1.7 tormenting thing yet what torment is there to a Believer being actually discharged or disobliged from the curse neverthelesse to fear it in case of his Apostasie Was Saint Paul tormented with fear when he said How shall we escape if wee neglect so great salvation or when he said I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast away or a Reprobate Or was Saint Peter tormented with fear or was it his intent to torture the Saints with fear by telling them That God will without respect of persons judge righteously and that the latter end of Apostates will bee worse then the beginning They only will account this torment who do judg it a torment to be curbed from their sins or restrained from following of their lusts of which torment see Rev. 11.10 3. True love will till the flesh be cast out preserve this fear for its assistant and fellow helper two being better then one according to that Proverb of Solomon Eccl. 4.9 Sure I am that the love of God is never otherwise then in conjunction with true love to our selves and as sure I am that if any one should under pretence of perfecting his love to God endeavour to cast off all fear of his judgments in case of Apostasie hee should therein cast off the true love of himself as taking therein a ready way to prove the destroyer of himself neglecting one way or means which God hath appointed him for the preserving of himself I think it well said by him whosoever he be that said it The flesh would soon make Love a wanton and