For in this respect, Christ was a scandal to the Jews and folly to the Greeks [1 Cor. 1:23], but if we carefully and rightly weigh within ourselves that Christ suffered everything He suffered, not out of constraint or any other necessity or external force, but out of the obedience of love towards the human race so that He might exhibit to us the most perfect model of obedience in His own person, then whatever scandal or folly may be found in those sufferings is so far removed that nothing can be devised that may be more worthy of the Savior of the world.William Ames, A Sketch of the Christian’s Catechism, ed. R. Scott Clark, trans. Todd M. Rester, vol. 1 of Classic Reformed Theology (Grand Rapids, MI: Reformation Heritage Books, 2008), 82; Lord’s Day 15, Lesson 3.
Note: See also Lord’s Day 10, Lesson 1, Reason 2, as well as Lesson 3, Reasons 1, 2, and 5, where Ames said God has a “care for” all things he has made, and, insofar as his providence extends to all things, “God is in some sense also called the Father of all He has made.” Ames, A Sketch, 56, 58. For Ames’s affirmation of God’s beneficence [or merciful clemency, sparing patience, long-suffering, and kindness] toward all mankind, even on sinners, see William Ames, The Marrow of Theology, trans. John Dykstra Eusden (United Church Press, 1968; repr., Durham, NC: The Labyrinth Press, 1983), 118; Medulla theologica, 1.12.21–27: “27. Beneficence lies in his being so rich in goodness that he pours forth many good things even on sinners, Matt. 5:45.” Observe his proof-text, which is a text describing God’s love. Beneficence is good-giving love.
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