The True Doctrine of Justification Asserted and Vindicated, Lecture 4
LECTURE IV.
ROM. 3.24, 25.
Being Iuſtified freely by his grace, &c.
How afflictions come on the godly after their ſins are pardoned.THe Doctrine about remiſſion of ſin being thus particularly declared, we come to that great Queſtion, How afflictions come upon the godly after the pardon of their ſins? For the Antinomian goeth into one extremity, and the Papiſt into another, ſo true is that of Tertullian, Chriſt is alwayes crucified between two thieves; that is, Truth ſuffers between two extream errors. Therefore in proſecuting this point, which is of great practical concernment, I will lay down, Firſt, What the Antinomian ſaith; Secondly, What the Papiſt; And laſtly, What the Orthodox. The Antinomian,The Antinomians errour therein. in his book, called the Honey-Comb of Juſtification, explaineth himſelf in theſe particulars, by which you may judge, that his Honey is Gall. Having made this Objection to himſelf, That the children of God are corrected by God, therefore he ſeeth ſin in them, maketh a large Anſwer: Diſtinguiſhing firſt of afflictions, Cap. 7. p. 121.calling ſome Legal, and ſome Evangelical, and then he diſtinguiſheth of Perſons, making ſome unconverted, others converted; the unconverted again, he makes to be either ſuch as are reprobate, or elſe elected; now (ſaith he) the legal croſſes have a two-fold operation, either vindicative or corrective: Vindicative are ſuch afflictions as God executeth upon the wicked and reprobates▪ in which ſenſe God is called the God of vengeance: Corrective, are ſuch laſhes of the Law, as are executed upon thoſe perſons that are the children of God by election, but not yet converted, and ſo under the Law, therefore theſe afflictions are not in wrath, to confound them, but in mercy to prepare them to their converſion, for God ſeeing ſins in them, layeth croſſes upon them. Now theſe elect perſons he cals unconverted, actively and declaratively, in a very ambiguous, and ſuſpicious manner, as if converſion were from all eternity, as well as Juſtification, ſo that as they ſay, a man in time is juſtified only declaratively, being indeed ſo from all eternity, thus he muſt be ſaid to be converted: and if this be true, then it will likewiſe follow, that a man in heaven is glorified likewiſe onelyonly declaratively, but actually and indeed glorified from all eternity, even while he is in this miſerable houſe of clay. In the next place he comes to Evangelical croſſes, which fall upon them that are actively and declaratively (as he cals it) converted, and theſe he denieth expreſly to be for their ſins, for this were (ſaith he) to deny Chriſts ſatisfactory puniſhment, becauſe by his death, we have not one ſpot of ſin in us: therefore he makes them to be only the tryal of their faith, and to exerciſe their faith: ſo that (by his divinity) when a godly man is afflicted, the fleſh would indeed perſwade a man hath ſin in him, but this is to try whether thou canſt beleeve thou art cleanſed from ſin for all theſe afflictions. Therefore if any man yield to this temptation (viz. that he hath ſin in him when he is afflicted) what is this (ſaith he) but to deny Chriſt and his bloud? Think you this to be the voice of the Scriptures? Hence he laboureth to ſhew that twelve abſurdities would follow from this doctrine of Gods afflicting his children for their ſins, the ſtrength of which ſhall be in his place conſidered; I have now only laid down his judgement; and he makes the Doctrine of the Proteſtants oppoſing this to be Popiſh, and confounding the Law and the Goſpel together. Hence intending the Proteſtant Authors and Miniſters, he ſaith, They paint God like an angry father, ever ſeeing ſin in us, and ever ſtanding with a rod and ſtaff in his hand, lifted up over our heads, with which by reaſon he ſeeth ſins in us, he is ever ready, though not to ſtrike us down, yet to crack our crowns, and ſorely to whip us: whereas the Goſpel deſcribeth him to be not only a loving Father, but alſo our well-pleaſed Father, at perfect peace with us; ſo that the upſhot of his poſition is to ſhew, that they are taskmaſters and do degenerate to the legall teaching in the Old Teſtament, whoſoever preach that God doth correct Believers for their ſins: and I have, ſaith he, ſomewhat the more largely hunted this Fox, becauſe it is ſo nouriſhed, not only by the Papiſts, but alſo ſome of us Proteſtants, who by liſping the language of Aſhdod▪ do undermine the very roots of the Lords vine. And that you may ſee it is not one mans judgement amongſt them, ſee what their great General ſaith in a Sermon,Dr Criſpe. pag. 162. Know this, that at that inſtant, when God brings afflictions upon thee, he doth not remember any ſin of thine, they are not in his thoughts towards thee. Again, whatſoever things befall the children of God, are not puniſhments for ſins, they are not remembrances of ſin, and if men or Angels ſhall endeavor to contradict this, let them be accounted as they deſerve.The Papiſts error concer… ing the ſame. Thus the Antinomian. The Papiſt goeth into another extremity, for thus they hold, Bellar▪ de poen. lib. 4. cap. 1, & 2. That when God hath forgiven a ſin, yet it is according to his Juſtice, that the ſinner ſhould ſuffer, or do ſomething to ſatisfie this juſtice, not in reſpect of the ſin as it is againſt God (for although ſome ſay ſo, yet others reject it) but in reſpect of ſome temporal puniſhment, either in this life, or in the life to come, which is the ground of Purgatory. And that this may be made good, they ſay, When God doth forgive a ſin, he doth not preſently remit the temporal puniſhment; therefore men may by ſome ſatisfactory penalties voluntarily taken upon themſelves, reſcue themſelves from theſe temporal puniſhments. Now this is a doctrine extreamly derogating from the full ſatisfaction of Chriſts death,The Orthodox truth is, that God forgiving ſin, remits the puniſhment in order to vindicative juſtice, but yet corrects in mercy as a father▪ as the Orthodox ſhew againſt the Papiſts. Therefore in the third place, the truth is this, That God when he forgiveth a ſin or ſins, he doth likewiſe take off all temporal puniſhment, properly ſo called, viz. in order to any vindicative juſtice, as if a further ſupply were to be made to Chriſts ſufferings by what we indure: yet we ſay withall, that God indeed doth take notice of the ſins of thoſe that are juſtified, and doth correct them for them: ſo that when he chaſtiſeth them, it is in reference to their ſins, they are the occaſion, or the impulſive cauſe (as we may ſay, though improperly when we ſpeak of God.) Although the final cauſe, and the end why God doth ſo, is not to ſatisfie his juſtice, but for other ends. It is doubted whether we may call them puniſhments or no: but we need not litigate about the word, I ſee Chemnitius and Rivet cals them ſo. And if we make a diſtinction in Gods end, why he afflicts the godly for their ſins, from that when he puniſheth the wicked, though both for their ſins, we ſpeak the truth fully enough, though we call them puniſhments; and certainly the words puniſh or puniſhment, uſed Hoſ. 4.19. Ezek. 9.13. Levit. 26.41. do not take the word puniſhment in ſuch a ſtrict ſenſe. The Greek word foreign is uſed of the damned Angels and men, 2 Pet. 2.9. Mat. 25.46. and this word ſeems not applicable to the afflictions of Gods people for their ſins, and ſo the word foreign ſeemeth to be an act of ſome Judge, who doth not attend to mercy, foreign, Suidas in voc. But the word foreign to Iudge, is attributed to God when he doth correct his children, 1 Cor. 11.31. where the Apoſtle uſeth three words in an elegant paronomaſia foreign and foreign; ſo then when God doth afflict his people, he may be ſaid to do it as a Iudge, and afflictions are called judgements, 1 Pet. 4.17. only when God doth thus correct and puniſh his people, he is paternus Iudex, a fatherly Judge. But the moſt expreſſive word of theſe afflictions, is foreign, which denoteth God afflicting his people, as a father his childe; and although he doth it, becauſe of their faultslts, yet he hath tenderneſſe in what he doth. This is the truth: and for the proving of it,Propoſitions proving the ſame. conſider theſe Propoſitions:
Firſt, That God doth not afflict any but where there is ſin in the ſubject; for ſo was the threatning at firſt,1 God afflicts not any but where ſin is. in the day thou eateſt thereof thou ſhalt die. By death is meant all kinde of evil and puniſhment, ſo that had there been no ſin going before, there had no curſe, either upon man or creatures followed after. Hence it is that Divines ſay, The very hunger and thirſt which Adam had, while in the ſtate of integrity, was without that pain and provocation as it is in us. So that the ſtate of man in righteouſneſſe, was like the heavens that admit of no corruptive alterations. As for that diſpute,2 Objection anſwered. Whether God may not by his abſolute Soveraignty adjudge man without the conſideration of ſin to everlaſting miſery, the affirmative deciſion of it will not much incommodate this truth, ſeeing that even then (they ſay) God doth this per modum ſimplicis cruciatus, by way of a meer naked trouble and pain: not per modum poenae, by way of a puniſhment. As for Chriſt, he though innocent, was a man of ſorrows, becauſe our ſins were laid on him.
2 God ſometimes afflicts, yet not in reference to ſin.Secondly, That God may, and ſometimes doth afflict, yet not in reference to ſin. Thus God doth exerciſe Job, who though he was not without ſin, yet God ſeemeth not to do it for ſin: Therefore ſuch calamities were rather exerciſes of his graces, then correctives of his ſins: they were to him, what a ſtorm, or a tempeſt is to a skilfull Pilate, what a valiant adverſary is to a ſtout Champion; and to this purpoſe is that anſwer of our Saviour, when the queſtion was, Whether the parents, or the blinde man himſelf had ſinned, that he ſhould be born blinde? (ſpeaking according to the opinion of ſome Philoſophers, that was now alſo received among the Jews (as learned men think) viz. That there was a prexiſtency of the ſouls before they were united to their bodies) our Saviour returneth this anſwer, Neither hath this man ſinned (becauſe he had no being before his birth) nor his parents (viz. ſome grievous ſin, for which God would puniſh the childe) but only that the works of God may be made manifeſt. This alſo muſt be granted.
Thirdly, That all afflictions and croſſes are to be reduced to the Law. 3 All afflictions are to be reduced to the Law.We may acknowledge this truth alſo, if ſo be by Law we mean ſtrictly whatſoever doth command and threaten, and the Goſpel to be only promiſſory, though if largely taken, the Goſpel hath its curſes and afflictions; ſo God threatning or afflicting of a godly man, doth ſo far uſe the Law as an inſtrument to make him ſenſible of his ſin: and therefore this is a ſure Argument, that the Law is not aboliſhed as to all uſes to the Believer, becauſe ſtill there do befall afflictions to the godly, not only from ſin (as the Antinomians ſpeak) but for ſin; only as the Law without the grace of God worketh all evil, ſo do all afflictions likewiſe to men that are not godly: Therefore wicked men in afflictions, are as garlik, or any ill-ſmelling herb, the more it is pounced, the worſe ſmell it ſends forth; ſo that there muſt be teaching, as well as chaſtening, to make that affliction bleſſed.
Fourthly,There is a great differēce in the calamities of the godly. That in the calamities which fall upon the godly there is a great difference, ſome are common and abſolutely determined, others more ſpecial, and not neceſſary. This diſtinction muſt be attended, for God hath ſo peremptorily and irrevocably concluded upon ſome miſeries as the fruits of ſin, that no repentance or humiliation can ever take them off. Thus though a man ſhould have as much faith as Abraham, as much meekneſſe as Moſes, as much uprightneſſe as David, as much zeal and labour for the Church, as Paul; yet all this would not free from death, nor could it remove the curſe that is upon the ground; ſo a womans holineſs and humiliation cannot take away the pains and throbs in childe-bearing, for theſe are abſolutely decreed. But then there are ſpecial calamities, which many times by turning unto God are taken away; yea, and God very frequently when he pardoneth ſin, he taketh alſo away thoſe outward miſeries, as we ſee in many whom he healed both in ſoul and body at the ſame time. So that we ſay not God is bound alwaies when he doth pardon ſin, outwardly to afflict for it.
Fiftly,5 Some calamities for ſin, others for other ends. There are again ſome calamities that come upon them becauſe of ſin, others for other ends. We acknowledge it as clear as the ſun, that many troubles upon the godly, are by way of tryal and temptation upon them, and becauſe of the good that is in them; of theſe the Apoſtle James ſpeaks, when he bids them count it all joy, when they fall into divers temptations; of theſe Paul ſpeaks, when he ſaith he will rejoyce in his infirmities; ſo that the perſecutions and miſeries which come upon them are an Argument of the good in them, more then of the evils; as the tree that is ful of fruit, hath its boughs more broken, then that which is barren, and the Pyrates watch for the ſhip that is fraughted with gold. And thus a martyr comforted himſelf; That though he had many ſins, for which he deſerved death, yet he thanked God, that his enemies did not attend to them, but to the good that was in him, and for that he ſuffered: ſo then, all the grievances upon the godly are not of the ſame nature.
Sixtly,6 Afflictions for ſins of the godly and wicked diff…r. The afflictions for ſins upon the godly do differ much from thoſe that are upon the wicked. This we alſo grant, that when God doth puniſh the godly and the wicked for their ſins, though the puniſhment for the matter of it may be alike, yet they differ in other reſpects very much; as in the cauſe from which, one cometh from a God hating their perſons, the other from anger indeed, but the anger of a father. Hence ſecondly, they differ in the fittedneſs of theſe afflictions to do good, God doth moderate theſe afflictions to his people, that thereby grace may be increaſed; but to the reprobate, they are no more to their good, then the flames of hell-fire are to the damned; The Butcher he cuts the fleſh far otherwiſe then the Chirurgion, ſaith Auguſt. Again, in the end they differ; All afflictions to the godly, are like the beating of cloathes in the Sun with a rod, to get out the duſt, and moths, but it is not ſo with the wicked; many other differences practical Divines prove out of the Scripture.
Seventhly,7 God ſometimes chaſtiſes h…s people in reference to their ſinnes though forgiven. This proved 1. from Scripture. Yet God doth in reference to the ſins of his people, though forgiven, ſometimes chaſtiſe them. This is proved,
1. From the Scripture, that makes their ſin the cauſe of their trouble: Thus of David, Becauſe thou (ſaith Nathan, 2 Sam. 12.14.) haſt given great occaſion to the enemies of the Lord to blaſpheme, the childe alſo that is born of thee, ſhall die: Thus God ſpeaks to all the godly in Solomon, 2 Sam. 7.14, 15. I will be his father, and he ſhall be my ſon: if he commit iniquity, I will chaſten him with the rod of men▪ but my mercy will I not take away: In theſe places, ſin is expreſly made the cauſe of thoſe afflictions; and it is a poor evaſion to ſay, this was in the Old Teſtament, for was not the chaſtiſement of the godly mens peace in the Old Teſtament, laid upon Chriſt, as well as in the New? but their folly herein, and their contradiction to themſelves, will be abundantly ſhewed, in anſwering their objections.
2 In the places that do aſſert Gods judging of the people.2. In the places that do aſſert Gods judging of his people, and rebuking of them: and they are divers, 1 Cor. 11. For this cauſe many are ſick, and weak: where again, you have not only the affliction, but the cauſe why, viz. irreverent prophaning of that Sacrament. Thus James 5.14. Is any man ſick? Let him call for the Elders, and let them pray for him, and if he have committed ſins (ſaith the Text) they ſhall be forgiven him: There is none but hath committed ſins; yet the Apoſtle makes ſuch an if, becauſe he ſpeaks of ſuch ſins, that may provoke God to lay that ſickneſſe upon him. Thus in the Old Teſtament, Pſal. 99.8. Thou forgaveſt them, 3 From the i… couragement to duties by temporal arguments, and th…e…s of temporal …ffl…ctions.though thou took…ſt vengeance on their inventions: Here the Pſalmiſt cals the chaſtiſements upon thoſe, whoſe ſins were forgiven, vengeance: as in other places, his anger is ſaid to ſmoak againſt the ſheep of his paſture; but we muſt not underſtand it of vengeance ſtrictly ſo called, as if God would ſatisfie his juſtice out of their ſufferings.
3. From the incouragement to duties by temporal Arguments, and threats of temporal afflictions. If the godly have theſe goads, then certainly, as they may conclude their temporal mercies to be the fruit of their godlineſſe, which hath the promiſe of this life, and the life to come; ſo they may conclude that their afflictions are the effects of their evil waies, which have the threatning of this life, and the life to come; only here is this difference, that the outward good mercies, are not from their godlineſſe by way of merit, or cauſality, but their afflictions are ſo, becauſe of their ſins: Hence the Apoſtle urgeth the godly, Heb. 12.19. with this, that even our God is a conſuming fire: Thus 1 Pet. 3.10, 11. He that will love life and ſee good daies, let him eſchue evil, and do good. So that the Scripture preſſing to holineſſe, becauſe of outward good mercies, and to keep from ſin becauſe of external evils, and preſſing theſe to the godly, doth evidently declare this truth; and certainly the Apoſtle, ſpeaking of the godly, Rom. 8.10. ſaith, the body is dead becauſe of ſin; for by body, Beza doth well underſtand our mortal body, and not the maſs of ſin, as ſome interpret it.
4. From the compariſon God uſeth concerning his afflictions upon his people; and that is, to be a father in that act,4 From the compariſon God uſeth concerning his affliction upon his people. correcting of them. Thus Heb. 12.6, 7, 8, 9, 10, 11, 12. compare this with Rev. 3.19. As many as I love, I rebuke; now rebuke is alwaies for ſome fault, and this is further cleared, becauſe he makes this concluſion, be zealous therefore and repent, therefore ſin was precedent. Now in theſe places, God compareth himſelf to a Father, and beleevers to children, Hony Com. 133.and we all know that fathers never correct but for ſin; it would be ridiculous to ſay, the father whips the childe from ſin, not for ſin. It is true, he doth it from ſin, by way of prevention to the future, yet for ſin alſo. The Antinomian ſaith this is ſpoken of many beleevers together, where ſome were not converted, but this is weak, becauſe the perſons whom he reproveth, God is ſaid to love them, and they are children not baſtards. Again he ſaith, There is no ſin mentioned, therefore it was not for ſin; But I anſwer,5 From the Command not to deſpiſe our afflictions but to humble our ſelves. the very compariſon of God with a Father correcting his childe, doth evidently argue, it was for ſin; though it be not expreſſed.
5. From the command not to deſpiſe, or to make little account of Gods afflictions, but to humble our ſelves, and ſearch out our waies. Why ſhould this be ſpoken, but becauſe they are for our ſins? Heb. 12.5. Deſpiſe not the chaſtening of God, neither faint when thou art rebuked of him. Where two things may ſeem to be forbidden, though ſome make them all one, one not to faint, foreign, a metaphore from thoſe who faint in the race, through languor, and diſſolution of minde. The other is in the other extream, not foreign to deſpiſe, or to make little or nothing of it: as it were a great fault in a childe, to ſlight or make nothing of his fathers corrections. Now let all the world judge, whether the Antinomian Doctrine doth not open a wide gate to deſpiſe Gods afflictions: this makes them cry down Faſt-daies, repentance, humiliation, and confeſſion of ſin: yea they make it Popery, and hypocriſie what is done this way. foreign we may ſay with Homer.
6 From the command given to Magiſtrates.6. If God hath commanded Magiſtrates to execute outward evils upon ſome godly men, that have hainouſly offended, then its Gods will to afflict them for ſin; but he hath done ſo. If a godly man, being through the Dalilah of ſome corruption, perſwaded to have his hair cut off, his ſpirituall ſtrength gone, and ſo he fall into the ſin of murder: is it not Gods will that the Magiſtrate ſhould put him to death for this ſin? and what God would have the Magiſtrate do, is it not as much as if God himſelf had done? and muſt not all ſay this is a chaſtiſement upon him becauſe of his ſin? Thus have I brought reaſons to prove that, which I think was never denied before, till this age, which every day like Africa bringeth forth ſome Monſter. And certainly the Doctrine of afflictions upon the godly is ſo ſweet and wholeſome a truth, that none but a Spider could ſuck out ſuch poiſon from it, as the Antinomian hath done.