David complaineth of his ⟨p. 81⟩broken bones, and wi•h many tears and agonies of soul prayeth that God would restore his loving kindness to him, for he had lost the sense and feeling of it. It is true the people of God are to grow up into the Spirit of Adoption, and to cast out all tormenting fears; but they must distinguish between Liberty and Licentiousness, they must not under that pretence cast out an holy trembling and a reverential fear lest they offend God at any time. In the second place, the Devil promoteth his Kingdom of darkness on the left hand, if he cannot ⟨p. 82⟩on the right; therefore in Popery their is also corrupt Doctrine about this point, and instead of milk they wring till blood cometh; for they say, God doth not only judge his people for their sins, though he hath pardoned the fault, but that he doth afterwards in a proper way punish them, and avenge himself in a way of Justice, which they are to satisfy in respect of temporal punishments by some voluntary penalties either inflicted upon them, or voluntarily assumed. Thus when David hath his sin pardoned, yet they say, the death of his child was ⟨p. 83⟩inflicted as a proper punishment to satisfy the justice of God: Christs blood takes away the guilt of sin, but mans penal exercises, must take away the temporal punishment. Thus by their distinctions they do greatly obscure the Doctrine of Justification, which doth take off all the guilt of sin, so that there remaineth properly no more punishment for sin thus pardoned; I would not contend about the word punishment, I s•e Divines do use the word concerning those afflictions which God layeth upon his people, only we cannot say they are ultiones, ⟨p. 84⟩they are not acts of vengeance to the godly, as they are to the wicked, being of the same nature, though different in degree with the torments of hell to the damned. Calvin therefore doth distinguish between Judicium ultionis and Judicium castigationis, a judgement of revenge, and a judgement of Chastisement; the latter only befall the godly, and if you say, why then doth the Scripture require humiliation and repentance? Yea, Bellarmine urgeth my Text, to judge our selves, which he would have, to imply such voluntary punishing of our selves, ⟨p. 85⟩through Fasting, and other duties, that thereby we may satisfy Gods justice, so as to remove the temporal punishment.
David complaineth of his ⟨p. 81⟩broken bones, and wi•h many tears and agonies of soul prayeth that God would restore his loving kindness to him, for he had lost the sence and feeling of it. It is true the people of God are to grow up into the Spirit of Adoption, and to cast out all tormenting fears; but they must distinguish between Liberty and Licentiousness, they must not under that pretence cast out an holy trembling and a reverential fear lest they offend God at any time. In the second place, the Devil promoteth his Kingdom of darkness on the left hand, if he cannot ⟨p. 82⟩on the right; therefore in Popery their is also corrupt Doctrine about this point, and instead of milk they wring till blood cometh; for they say, God doth not only judge his people for their sins, though he hath pardoned the fault, but that he doth afterwards in a proper way punish them, and avenge himself in a way of Justice, which they are to satifie in respect of temporal punishments by some voluntary penalties either inflicted upon them, or voluntarily assumed. Thus when David hath his sin pardoned, yet they say, the death of his childe was ⟨p. 83⟩inflicted as a proper punishment to satisfie the justice of God: Christs blood takes away the guilt of sin, but mans poenal exercises, must take away the temporal punishment. Thus by their distinctions they do greatly obscure the Doctrine of Justification, which doth take off all the guilt of sin, so that there remaineth properly no more punishment for sin thus pardoned; I would not contend about the word punishment, I s•e Divines do use the word concerning those afflictions which God layeth upon his people, only we cannot say they are ultiones, ⟨p. 84⟩they are not acts of vengeance to the godly, as they are to the wicked, being of the same nature, though different in degree with the torments of hell to the damned. Calvin therefore doth distinguish between Judicium ultionis and Judicium castigationis, a judgement of revenge, and a judgement of Chastisement; the latter onely befall the godly, and if you say, why then doth the Scripture require humiliation and repentance? Yea, Bellarmine urgeth my Text, to judge our selves, which he would have, to imply such voluntary punishing of our selves, ⟨p. 85⟩through Fasting, and other duties, that thereby we may satisfie Gods justice, so as to remove the temporal punishment.
