Selected quad for the lemma: power_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	punishment_n	spiritual_a	temporal_a	8,636	5	9.8741	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30248	The true doctrine of justification asserted and vindicated, from the errours of Papists, Arminians, Socinians, and more especially Antinomians in XXX lectures preached at Lawrence-Iury, London / by Anthony Burgess ...	Burgess, Anthony, d. 1664.	1651 (1651)	Wing B5663; ESTC R21442	243,318	299

yet his love and wisdom put him upon that remedy which neither men or Angels could have excogitated so that God doth not let sin go unpunished only he provideth a Ram to be sacrificed for Isaac a Mediator to come between his wrath and us It is true reason as we see doth much gainsay this mystery but we may say mulier ista taceat let this woman hold her peace in the Church of God Though therefore God cannot but execute justice upon sinners yet his justice did admit of a temperament whereby God doth proceed to see the sins of his people to hate them but yet to punish them upon Christ 7. Prop. There is a great deal of difference between Iustice as it is an essential property in God ad intra and between the effects of it ad extra These latter come much under the liberty and freedom of God which appeareth in the variety of his judgements upon wicked men some being consumed one way and some another so that it is meerly at his pleasure whether he will stir up more or lesse wrath Ps 2. there is a little anger of his spoken of but you may read a remarkable expression Ps 78.38 He turned away his wrath from th●m and stirred not up all his wrath Here you see the anger of God subject to his free-will If the effects of Gods justice should flow from him as burning from fire or drowning from water the whole world were not able to endure before him who is a consuming fire How could it come about that the wicked do so overflow with prosperity in this world if so be that God did necessarily punish and destroy which are effects of his Iustice So that there is a great difference between Iustice taken for an attribute and Iustice for the effects God cannot but be alwayes just the former whereas there is a liberty in the latter As in man the power of laughing is an essential property in him yet the act of laughter ariseth in some measure by the freenes of his will Hence it is that Gods essential Iustice doth not receive more or lesse but the effects of his Iustice may be more or lesse If many men be in the same sin and God doth punish some of them with a remarkable temporal judgement we may not say God dealeth more justly with these then the other yet we may say the effects of his Iustice are greater upon some then others 8. Propos Christ satisfied God as a just Iudge not as a Father provoked and by this means though punishments are taken away yet afflictions for sin are not and this doth directly answer the whole Question whereas it is demanded seeing Christ fully reconciled God to us and thereby all punishments are taken away why not as well all afflictions If he hath removed greater will he think much at the lesse The answer lieth fully in this Christ by his bloud and satisfaction undertook that the justice of God should never fall upon us to punish us not that he should never be angry with us a Father to chastise us By this redemption it s Christs will that God should not as a just Iudge require compensation of us not that as a provoked Father he should not scourge us for our sins when committed The reason is clear because fatherly anger is an ●ffect of love but punishment the fruit of hatred And thus now you see why God will not see sin to condemnation because Christ hath made up that yet he will see it in believers to angry castigation because Christ did not interpose there it is therefore no derogation to Christs death no injury to his sufferings if notwithstanding them God doth afflict for sin even his own children 9. Propos By reason of this anger of God against sin even still abiding those afflictions which come upon believers are from a conveniency with the justice of God Although we cannot say rigidly That if God did not chastise believers for their sins he were unjust yet we may say his afflicting of them is beseeming his Iustice partly because he hath prescribed this law to himself 1 Sam. 7.14 Even as to wicked men upon their obstinate sinning to punish them so upon his own if they offend to chasten them and partly by afflicting of his people for their sin he demonstrates the hatred of it unto the world Although therefore God do not alwayes chastise every godly man but sometimes by their repentance these very chastis●ments are either prevented or removed yet when God doth thus break out in his anger against them this is becoming his just nature and the world thereby seeth how he is displeased with it One of the Articles which Arminius relateth as laid against him was that he should hold The temporal afflictions of believers were not chastisements but punishments properly so called To this he answereth pa. 103. Resp ad Artic. 31. That the calamities inflicted upon David for his sin in the matter of Vriah may be called punishments properly and that the Text seemeth to be better explained so and yet withall that there will be no favour to the Popish opinion for he grants That Christ satisfied both for eternal and temporal punishments but yet God when he takes off the spiritual punishment may for a while reserve the temporal as though Christ hath taken away the jus the power and right death hath over us yet he hath not quite destroyed actual death but all this is a meer itching to innovate needlesly in Religion for if Christ have satisfied for temporal death then though it be not removed presently yet it cannot abide as a punishment strictly LECTURE XIII MATTH 6.12 And forgive us our debts as we forgive our debtors THis Text shall be the last because the noblest to prove that God seeth sin in those that are believers for if they be bound to pray that God would forgive them their debts therefore they are involved in debts and in deep humility they are to acknowledge this withall desiring the cancelling or blotting them out so that as the Church anciently used this place against those Pelagian Doctrines which dreamed of a perfection in this life and immunity from all sin no lesse doth it overthrow those novel Assertions of being without sin though not inherently yet as to Gods eye and account What Ter●ullian said of the Lords-Prayer in general is most true of this Petition Quantum substringitur verbis tantum diffunditur sensibus it is as comprehensive in sense as straightned in words so in this Petition you have few leaves of words but much fruit of matter It s like Christs Mustard-seed which by a good Interpreters managing will grow into a tall tree The material things that belong to remission of sins I shall inclose as pertinent to my purpose In the words you have the Petition it self Forgive Secondly The Subject Vs Disciples and Believers He that thinketh himself without sin that very thought is