A26796:567
The harmony of the divine attributes in the contrivance and accomplishment of man's redemption…
The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is showed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates.The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is shewed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates.
London: printed by J. Darby for Nathaniel Ranew and Jonathan Robinson and Brabazon Aylmer, 1674
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. The end of chastisements upon Believers is to prevent their final destruction.1 When we are Judged, we are Chastened of the Lord, that we may not be condemned with the World. And this sweetens and allays all their Sufferings. As the Psalmist declares, Let the Righteous smite me, and it shall be a kindness, let him reprove me, it shall be an excellent oil, which shall not break my head. But the Vindictive Punishment of a Malefactor is not to prevent his condemnation; for Death is sometimes the Sentence. In this respect the temporal evils that befall the Wicked and the Godly, though materially the same, yet legally differ. For to the Wicked they are as so many earnests of the complete payment they shall make to Justice in another World; the beginnings of Eternal Sorrows: but to the Godly they are in order to their Salvation. They are as the Red-Sea, through which the Israelites past to the Land of Promise, but the Egyptians were drowned in it. Briefly, their Sufferings differ as much in their issue, as the Kingdoms of Heaven and of Hell.
2. The end of chastisements upon Believers is to prevent their final destruction.1 When we are Judged, we are Chastened of the Lord, that we may not be condemned with the World. And this sweetens and allays all their Sufferings. As the Psalmist declares, Let the Righteous smite me, and it shall be a kindness, let him reprove me, it shall be an excellent oile, which shall not break my head. But the Vindictive Punishment of a Malefactor is not to prevent his condemnation; for Death is sometimes the Sentence. In this respect the temporal evils that befal the Wicked and the Godly, though materially the same, yet legally differ. For to the Wicked they are as so many earnests of the compleat payment they shall make to Justice in another World; the beginnings of Eternal Sorrows: but to the Godly they are in order to their Salvation. They are as the Red-Sea, through which the Israelites past to the Land of Promise, but the Egyptians were drowned in it. Briefly, their Sufferings differ as much in their issue, as the Kingdoms of Heaven and of Hell.