Part 19
4. By the fall, we became bond-slaves to Satan: thus it is said, that _the devil has the power of death_, Heb. ii. 14. and sinners are described, as _walking according to the prince of the power of the air, the spirit that now worketh in the children of disobedience_, Eph. ii. 2. and he is elsewhere described, as _a strong man armed, who keeps the palace, till a stronger than he shall overcome him, and take from him all his armour_, Luke xi. 21, 22. The heart of man is the throne in which he reigns, and men are naturally inclined to yield themselves slaves to him, and corrupt nature gives him the greatest advantage against us. None of us can say, as our Saviour did, _The prince of this world cometh, and hath nothing in me_, John xiv. 30. for we are as ready to comply, as he is to tempt, especially if not prevented by the grace of God, and therefore may well be said to be bond-slaves to him. No age, or condition of life, is exempted from his assaults, and he suits his temptations to our natural tempers, and hereby we are overcome, and more and more enslaved by him; and certainly this must be a state of misery, and that more especially, because such are enemies to Christ, and withdraw themselves from his service, despising his protection, and the rewards he has promised to his faithful servants; and our Saviour says, that _we cannot serve two masters_, Mat. vi. 24. and so long as we continue bond-slaves to Satan, we contract greater guilt, and the dominion of sin increases therewith; so that to be the servants of Satan, is to be the servants of sin; and we are herein miserable, in that we serve one who intends nothing but our ruin, and is pleased in all steps leading to it, and will be as ready to accuse, torment, and make us more miserable in the end, as he is to solicit or desire our service, or as we can be to obey him. Let us therefore use our utmost endeavours, that we may be free from this bondage and servitude; and accordingly let us consider,
(1.) That Satan has no right to our service. Though he be permitted to rule over the children of disobedience; yet he has no divine grant, or warrant for it, to render it lawful for him to demand it, or us to comply therewith, and he is no other than an usurper, and declared enemy to the king of heaven; and, though sinners are suffered to give themselves up to him, this is far from being by divine approbation; therefore,
(2.) Let us professedly renounce, groan under, and endeavour, through the grace of God to withdraw ourselves from his service, whenever we are led captive by him, and not be his willing slaves, to obey him with our free consent, or out of choice, and with pleasure; and, in order hereunto,
(3.) Let us list ourselves into Christ’s service, put ourselves under his protection, and desire his help, against the wiles and fiery darts of the devil.
(4.) Let us improve the proclamation of liberty made in the gospel, and rejoice in it, as the most desirable blessing, _If the Son make you free, then shall ye be free indeed_, John viii. 36.
The last thing observed in this answer, is, that, as fallen creatures we are justly liable to all punishments in this world, and that which is to come; by which we are to understand, not only the consequences of original sin, imputed to, but inherent in us, and increased by that guilt which we daily contract, which exposes the sinner to punishment in both worlds, in proportion to the aggravations thereof. This we are led to speak to, in the two following answers.[82]
Footnote 79:
_See Aug. contra Julianum, Lib. V. cap. 8. Ego non dico, parvulos sine baptismo Christi morientes tanta pœna esse plectendos; ut eis non nasci potius expediret. Et ejusd. de peccat. merit. & remsis. Lib. I. cap. 16. Potest proinde recte dici, parvulos eine baptismo de corpore exeuntes, in damnatione omnium mitissima futuros._
Footnote 80:
_See Quest._ cli. clii.
Footnote 81:
_Vid Bez. in loc. Ubicunque Ira est, ibi & peccatum; quo sine exceptione involvi totam humanam gentem idem testatur, Rom. i. 18. Sed naturam tamen intellige non quatenus creata est; verum quatenus per Diaboli suggestionem corrupta est a seipsa._
Footnote 82:
It has been frequently objected, if they that are in the flesh be dead in sin, or so wholly inclined to evil, that they “_cannot please God_,” they must be viewed as miserable rather than guilty, as objects of pity rather than subjects for punishment.
To analyse is to enervate this objection. Wherein consists the impotency, and what is the guilt of an evil action? If there be any physical defect in the understanding, or any external obstacle, which may prevent a conformity to the revealed will of God; it is an excuse, the party is clear: but this inability is of a different kind; the sensual heart is prevailingly inclined to the objects of time and sense, and the mind possesses no ability to resist its strongest inclination, which is but the common case of every deliberate choice. Evil men cannot see, because they shut their eyes; they cannot hear, because they stop their ears; they cannot come to Christ, or, which is the same thing, will not apply to him by faith. They persevere in such opposition until death or despair fixes their enmity; except their wills are changed, and they are drawn by divine grace.
The guilt of an evil action, depends not upon, or exists not in the mere action of the body; otherwise brutes, and machines of wood and metal, would be subjects of blame. The guilt is seated in the intention, and lies in the inclination of the mind to that which is prohibited; and the habitual preponderancy of the inclinations to evil, marks a worse character, than a sudden and individual choice of it.
If the prevailing desires of that which is evil, be the only impotency of the state of death in sin, and at the same time the only guilt of the party; this inability and guilt are concomitant, and always in exact proportion to each other; or rather may be considered as the same thing, under different aspects and names: it results therefore that as certainly as vice is not virtue, the impotency to good of the unrenewed man, is no excuse for his guilt.
Quest. XXVIII., XXIX.
QUEST. XXVIII. _What are the punishments of sin in this world?_
ANSW. The punishments of sin in this world, are either inward as blindness of mind, a reprobate sense, strong delusions, hardness of heart, horror of conscience, and vile affections; or outward, as the curse of God upon the creatures for our sakes, and all other evils that befall us in our bodies, names, estates, relations, and employments, together with death itself.
QUEST. XXIX. _What are the punishments of sin in the world to come?_
ANSW. The punishments of sin in the world to come, are everlasting separation from the comfortable presence of God, and most grievous torments in soul and body, without intermission, in hell-fire for ever.
I. In the former of these answers, we have an account of those punishments which sin exposes men to in this world. These are distinguished as being either inward or outward, personal or relative; of which, those that are styled _outward_, which more especially respect our condition in the world, as we are liable to many adverse dispensations of providence therein, and are generally reckoned, by sinners, the greatest, as they are most sensible while they groan under the many evils and miseries which befall them, in their bodies, names, estates, relations, and employments, and they end in death, the most formidable of all evils; though, in reality, the punishments of sin, which are styled _inward_, such as blindness of mind, hardness of heart, &c. how little soever they are regarded by those who fall under them, by reason of that stupidity, which is the natural consequence thereof: yet they are, by far, the greatest and most dreaded by all, who truly fear God, and see things in a just light being duly affected with that which would render them most miserable in the end.
Here we shall consider,
_First_, Those punishments that are called inward, which respect either the understanding, will, conscience, or affections. Accordingly,
1. We are said to be exposed to blindness of mind: This the apostle describes in a most moving way, when he speaks of the _Gentiles, as walking in the vanity of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart_, Eph. iv. 17, 18. Ignorance and error are defects of the understanding, whereby it is not able to find out, nor desirous to enquire after the way of truth and peace; and accordingly the apostle says, _The way of peace have they not known_, Rom. iii. 17. and by reason hereof, we are naturally inclined to deny those doctrines, which are of the greatest importance, namely, such as more immediately concern the glory of God, and our own salvation. This ignorance is certainly most dangerous, and cannot be exempted from the charge of sin, much more when we are judicially left to it, as a punishment for other sins committed by us.
2. Another punishment of sin, mentioned in this answer, is strong delusion, which is the consequence of the former. This is taken from the apostle’s words, _For this cause God shall send them strong delusion, that they should believe a lie_, 2 Thess. ii. 11. the meaning of which is nothing else but this, that God suffers them, who receive not the love of the truth, but take pleasure in unrighteousness, to be deluded, by denying them that spiritual and saving illumination, which would have effectually prevented it. Now, that we may consider what the apostle means by these _strong delusions_, we may observe, that every error, or mistake in lesser matters of religion, is not intended hereby; for then few or none, would be exempted from this judgment; but it includes in it a person’s entertaining the most abominable absurdities in matters of religion, which are contrary to the divine perfections, and the whole tenor of scripture, and subversive of those truths, which are of the greatest importance; or, when persons pretend to revelations, or are turned away from the truth by giving credit to the amusements of signs, and lying wonders; with which Antichrist is said to come, _after the working of Satan_; and the consequence hereof is, that _they believe a lye_, which they suppose to be confirmed hereby.
Errors, in matter of religion, are sometimes invincible and unavoidable, for want of objective light, or scripture-revelation, as in the Heathen, Mahometans, and others, who through the disadvantages and prejudices of education, are estranged from the truth: but even this in some respects, may be said to be judicial; for, though such do not sin against the gospel-light, yet they are guilty of other sins, which justly provoke God to leave them in this state of darkness and ignorance. But the punishment of sin, when God gives men up to this judgment, is more visible in those, who have had the advantages of education, above others, and have had early instructions in the doctrines of the gospel; yet, by degrees, they are turned aside from, and have denied them, and so _forsaken the guide of their youth_, Prov. ii. 17. These sometimes call those sentiments about religious matters, which once they received, implicit faith, and please themselves with their new schemes of doctrine, looking, as they call it, with pity, or, I might rather say, disdain, on others, who are not disentangled from their fetters, or have not shook off the prejudices of education, nor arrived to so free and generous a way of thinking, as they pretend to have done. But how much soever they may glory in it, it is a sad instance of God’s giving them up, in a judicial way, to the vanity and delusion of their minds; and accordingly they believe that to be a truth, which others can prove to be a lie, and which they themselves once thought so. Now this appears to be a punishment of sin, in that the gospel, which once they professed to believe, had not that effect, or tendency, as it ought, to subdue their lusts and corruptions; but they rebelled against the light, and were under the power of presumptuous sins: their understanding, and talents of reasoning, have been enlarged, and, at the same time, the pride and vanity of their minds hath not been subdued, and mortified, by the grace of God; whereupon, they have been given up first to question, then to deny, and afterwards to oppose, and, in the most profane and invidious manner, to ridicule those sacred and important truths, which they once received. This is a sad instance of the punishment of sin; and the use that I would make of it, may be in the following inferences.
(1.) That we ought not to be content with a bare speculative knowledge of divine truths, but should endeavour to improve them, to promote practical godliness, as they have a tendency to do in all those, who, as the apostle saith, _have so learned Christ_, as that they have been _taught by him, as the truth is in Jesus_, Eph. iv. 21.
(2.) We ought not to content ourselves with an implicit faith, or believe the doctrines of the gospel, merely because they have been received by wise and good men, in former or later ages, but should be able to render a reason of the faith and hope that is in us, as built upon clear scripture evidence; so, on the other hand, we must take heed that we do not despise the many testimonies which God’s people have given to the truth, or forsake the footsteps of the flock, as though God had left his servants to delusions, or groundless doctrines, and there were no light in the world, or the church, till those, who have studiously endeavoured to overthrow the faith delivered to, and maintained by the saints, brought in that which they, with vain-boasting, call new light, into it.
(3.) Let us strive against the pride of our understanding, which oftentimes tempts us to disbelieve any doctrine which we cannot fully account for, by our shallow methods of reasoning, as though we were the only men that knew any thing; and, as Job says, _Wisdom must die with us_, Job xii. 2.
(4.) If we are in doubt concerning any important truth, let us apply ourselves, by faith and prayer, to Christ, the great prophet of his church, who has promised his Spirit to lead his people into all necessary truth, to establish them in, and to keep them from being turned aside from it, by every wind of doctrine, through the management and sophistry of those who lie in wait to deceive. And to this we may add, that we ought to bless God for, and to make a right use of the labours of others, who have not only been led into the knowledge of the gospel themselves, but have taken a great deal of pains, and that with good success, to establish the faith of others therein.
(5.) If we have attained to a settled knowledge of the truth, and, more especially, if we have been blessed with a spiritual and practical discerning thereof, let us bless God for it, and endeavour to improve it to the best purposes, which will be a preservative against this sore judgment of being given up to the blindness of our minds, or strong delusions, and thereby to forsake our first faith.
3. Another punishment of sin, which more especially respects the will, is hardness of heart, and a reprobate sense, when men are given up to the perverseness and obstinacy of their natures, so that they are fixedly resolved to continue in sin, whatever be the consequence thereof, when they cannot bear reproof for, and refuse to be reclaimed from it, whatever methods are used in order thereunto. Thus the prophet speaks, concerning a people, which had had forewarnings by sore judgments, and were, at that time, under sad rebukes of providence; yet God says, concerning them, _They will not hearken unto me; for all the house of Israel are impudent and hard-hearted_, Ezek. iii. 7. and the apostle speaks of some, who _have their consciences seared with a hot iron_, 1 Tim. iv. 2. and others, who are described, as _sinning wilfully_, Heb. v. 26. that is, resolutely, being head-strong, and determined to persist therein; and are as the man described in Job, _Who stretcheth out his hand against God, and strengtheneth himself against the Almighty; he runneth upon him, even upon his neck, upon the thick bosses of his bucklers_, Job xv. 25. Thus corrupt nature expresses its enmity and opposition to God; and, as sinners are suffered to go on in this way, it may well be reckoned a punishment of sin, or an instance of God’s judicial hand against them for it. This hardness of heart is sometimes compared to a _stone_, Ezek. xxxvi. 26. or a _rock_, Jer. xxiii. 19. or an _adamant_, which is hardly broken with a hammer, Zech. vii. 12. or an _iron sinew_, and their _brow_ is said to be as _brass_, Isa. xlviii. 4. and sometimes they are compared to _a swift dromedary, traversing her ways; or the wild ass, used to the wilderness, that snuffeth up the wind at her pleasure_, Jer. ii. 23, 24. _and the bullock unaccustomed to the yoke_, Jer. xxxi. 18. _or to the deaf adder, that stoppeth her ears; that will not hearken to the voice of the charmers, charming never so wisely_, Psal. lviii. 4, 5. This stupidity of the heart of man is so great, that it inclines him to go on in a course of rebellion against God, and, at the same time, to conclude all things to be well; whereas, this is the most dangerous symptom, and a visible instance of God’s judicial hand, as a punishment of sin in this life. There are several instances, in which this hardness of heart discovers itself; as,
(1.) When men are not afraid of God’s judgments threatened, nor regard the warnings given thereof before-hand, or when they refuse to humble themselves under them, as God says to Pharaoh, _How long wilt thou refuse to humble thyself before me?_ Exod. x. 3.
(2.) When they stifle, and do not regard those convictions of conscience, which they sometimes have; and, though they know that what they do is sinful, and displeasing to God, yet they break through all those fences, which should have prevented their committing it, as the apostle speaks of some, _Who knowing the judgment of God, that they who commit such things, are worthy death; not only do the same, but have pleasure in them that do them_, Rom. i. 32.
(3.) Men may be said to be hardened in sin, when they do not mourn for, or repent of it, after they have committed it: but, on the other hand, endeavour to conceal, extenuate, and plead for it, rather than to forsake it. And here we may take occasion to enquire,
[1.] What are those sins which more especially lead to this judgment of hardness of heart. These are,
_1st_, A neglect of ordinances, such as the word preached, as though we counted it an indifferent matter, whether we wait at wisdom’s gate, or no, or make a visible profession of subjection to Christ, and desire of communion with him herein; and particularly when we live in the constant neglect of secret prayer: thus the hardened sinner is described, when it is said, _Yea, thou castest off fear, and restrainest prayer before God_, Job xv. 4.
_2dly_, Another sin leading to it, is, a person’s delighting in, or associating himself with such companions, as are empty and vain, express an enmity to the power of godliness, and frequently make things sacred, the subject of their wit and ridicule, choosing such for his bosom-friends, who cannot bear to converse about divine things, but rather depreciate, or cast contempt upon them; such an one is called, _A companion of fools_, and is opposed to those that _walk with wise men, who shall be wise_, Prov. xiii. 20. and there is no method which will have a more direct tendency to harden the heart, or root out any of the remains of serious religion, than this.
_3dly_, A shunning faithful reproof, or concluding those our enemies, who are, in this respect, our best friends. He that cannot bear to be told of his crimes, by others, will, in a little while, cease to be a reprover to himself, and hereby will be exposed to this judgment of hardness of heart.
_4thly_, Our venturing on the occasions of sin, or committing it presumptuously, without considering the heinous aggravations thereof, or the danger that will ensue to us thereby; these things will certainly bring on us a very great degree of hardness of heart.
But, since there are some who are afraid of falling under this judgment, and are ready to complain, that the hardness, which they find in their own hearts, is of a judicial nature; this leads us to enquire,
[2.] What is the difference between that hardness of heart, which believers often complain of, and judicial hardness, which is considered, in this answer, as a punishment of sin. There is nothing that a believer more complains of, than the hardness and impenitency of his heart, its lukewarmness and stupidity under the ordinances; and there is nothing that he more desires, than to have this redressed, and is sometimes not without a degree of fear, lest he should be given up to judicial hardness; and therefore, to prevent discouragements of this nature, let it be considered,
(1.) That judicial hardness is very seldom perceived, and never lamented; a broken and a contrite heart is the least thing that such desire: But it is otherwise with believers; for, as it is said of Hezekiah, that _he was humbled for the pride of his heart_, 2 Chron. xxxii. 26. so all they, who have the truth of grace, and none but such, are exceedingly grieved for the hardness of their heart, which is an argument that it is not judicial, how much soever it be, in common with every sin, the result of the corruption of nature, and the imperfection of this present state.
(2.) Judicial hardness is perpetual; or, if ever there be any remorse, or relenting, or the soul is distressed, by reason of its guilt, or the prevalency of sin, it is only at such times when he is under some outward afflictions, or filled with a dread of the wrath of God; and, as this wears off, or abates, his stupidity returns as much, or more, than ever: Thus it was with Pharaoh, when he was affrighted with the mighty thundering and hail, with which he was plagued, he _sent for Moses and Aaron, and said unto them, I have sinned; the Lord is righteous, and I and my people are wicked_, Exod. ix. 27. but, when the plague was removed, it is said, that _he sinned yet more, and hardened his heart_. But it is otherwise with a believer; for sometimes, when no adverse dispensations, with respect to his outward circumstances in the world, trouble him, yet he is full of complaints, and greatly afflicted, that his heart is no more affected in holy duties, or inflamed with love to God, or zeal for his glory, or that he cannot delight in him as he would, or obtain a compleat victory over in-dwelling sin, which is his constant burden; and, whenever he has a degree of tenderness, or brokenness of heart, under a sense of sin, it is not barely the fear that he has of the wrath of God, as a sin-revenging judge, or the dreadful consequences of sin committed, that occasion it, but a due sense of that ingratitude and disingenuity, which there is in every act of rebellion against him, who has laid them under such inexpressible obligations to obedience.
(3.) Judicial hardness is attended with a total neglect of all holy duties, more especially those that are secret; but that hardness of heart which a believer complains of, though it occasions his going on very uncomfortably in duty, yet it rather puts him upon, than drives him from it.