Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	aaron_n	godly_a	suffering_n	20	3	11.5734	5	false

Text snippets containing the quad

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