ANSW. The fall brought upon mankind the loss of communion with God,
his displeasure and curse, so as we are, by nature, children of
wrath, bond-slaves to Satan, and justly liable to all punishments in
this world, and that which is to come.
Having considered the doctrine of original sin, as imputed to, and
inherent in us, we are now led to speak concerning the miseries that are
consequent hereupon, or the punishment that is due to it. And, inasmuch
as the former of these is equal in all; and the latter increases, in
proportion to that degree of obstinacy, and hardness of heart, which
discovers itself in all ages, and conditions of life, and it is attended
with greater guilt, as it is more deeply rooted in us, and gains very
great strength by actual sin; it is necessary for us to consider the
punishment due to original sin, as such, and how it differs from a
greater degree thereof, which is due to its increasing guilt. The former
of these is not distinguished from the latter, by many who treat on this
subject; which gives occasion to some, who deny original sin, to
represent it in the most terrible view, as though there were no
difference between the wrath of God, that infants are exposed to, and
that which is inflicted on the most obdurate sinner: but, that we may
remove prejudices against this doctrine, and set it in a just light, we
shall consider the punishment due to original sin, in both these
respects.
I. The punishment due to original sin, as such, namely, in those who are
charged with no other guilt, but that of Adam’s first sin. This more
especially respects those that die in their infancy, before they are
capable of making any addition to it. Concerning these, I cannot but
conclude with Augustin, in his defence of original sin against the
Pelagians, that the punishment thereof is the most mild of any, and
cannot be reckoned so great, as that it might be said of them, that _it
had been better for them not to have been born_.[79]
That this may farther appear, let it be considered, that the punishment
due to actual sin, or the corruption of nature increased thereby, is
attended with accusations of conscience, inasmuch as the guilt, that is
contracted by it, arises from the opposition of the will to God; and the
alienation of the affections from him, is oftentimes attended with
rebellion, against a great degree of light, and many other aggravations,
taken from the engagements which we are under to the contrary, and is
persisted in with obstinacy, against all those checks of conscience, and
means used to prevent it; and, in proportion to the degree thereof,
they, who contract this guilt, are said, as our Saviour speaks of the
scribes and Pharisees, to be liable to the _greater damnation_, Matt.
xxiii. 14. and the prophet Jeremiah speaks of some of the greatest
opposers of his message, as those who should be destroyed with _double
destruction_, Jer. xvii. 18. This is certainly a greater degree of
punishment, than that which is due to original sin, as such; and, with
respect to these, there are oftentimes many sad instances of the wrath
of God breaking in upon the conscience, as he says by the Psalmist, that
he would _reprove them, and set their iniquities in order before their
eyes_, Psal. l. 21. and what our Saviour says elsewhere, concerning the
_worm that dieth not_, Mark ix. 44. is to be applied to them. But this
punishment does not belong to those who have no other guilt, but that of
Adam’s sin, imputed to them.
If this can be made appear, as, I hope, we shall be able to do, it may
have a tendency to remove some prejudices, which many entertain against
the doctrine of original sin, who express themselves with such an air of
insult, as though they were opposing a doctrine which is contrary to the
dictates of human nature, as well as represents God, as exercising the
greatest severity against those who are chargeable with no other sin
than this; and they generally lay hold on some unwary expressions,
contributing very little to the defence of this doctrine, which might as
well have been spared; for they are no less exceptionable, though
prefaced with an apology, for the want of pity, which such like
unguarded expressions seem to contain in them, when they say, that their
milder thoughts, concerning this matter, will do those infants, who are
tormented in hell, no good, as their severer ones can do them no
prejudice. We may therefore be allowed to make a farther enquiry into
this matter, especially when we consider, that those, who die in
infancy, will appear, at the last day, to have been a very considerable
part of mankind. And some tender parents have had a due concern of
spirit about their future state, and would be very glad, were it
possible for them, to have some hopes concerning the happiness thereof.
Various have been the conjectures of divines about it. The Pelagians,
and those who verge towards their scheme, have concluded, that they are
all saved, as supposing that they are innocent, and not, in the least
concerned in Adam’s sin: but this is to set aside the doctrine we are
maintaining; and therefore, I cannot think their reasoning, in this
respect very conclusive.
Others, who do not deny original sin, suppose, notwithstanding, that the
guilt thereof is atoned for, by the blood of Christ. This would be a
very agreeable notion, could it be proved; and all that I shall say, in
answer to it, is, that it wants confirmation. As for those who suppose,
with the Papists, that the guilt of original sin is washed away by
baptism, as some of the fathers have also asserted, this has so many
absurd consequences attending it, that I need not spend time in opposing
it; one of them is, that it makes that, which, at most, is but a sign or
ordinance, for our faith, in which we hope for the grace of regeneration
to be the natural means of conferring it, which is contrary to the
design of all the ordinances, which God has appointed: but, passing by
this, which will afford little foundation for hope.
Others have concluded, that all the infants of believing parents, dying
in infancy, are saved, as supposing that they are interested in the
covenant of grace, in which God promises, that he will be a God to
believers, and their seed. This would be a very comfortable thought, to
those who have hope concerning their own state. But I cannot find that
this argument is sufficiently maintained; since it seems very evident,
that all such like promises rather respect the external, than the saving
blessings of the covenant of grace.
Others therefore conclude, (as many good and pious Christians have done,
that when they have been enabled, by an act of faith, in which they have
enjoyed some sensible experience of the powerful influence of the Holy
Spirit, to give up their infant-seed to Christ, whether it be in
baptism, or not) from the frame of their own spirit, and the evidence
they have had of the power of God, exciting this act of faith, that God
would own that grace which he hath enabled them to exercise, and
consequently that he has accepted of this solemn act of dedication of
them to him, which has given them comfortable and quieting thoughts
about the salvation of their infant-seed. This is not only an excellent
method, used by them, but it seems to be as just a way of reasoning
about the salvation of those who die in infancy, as any that is
generally made use of; and, it may be, David might infer the salvation
of his child, when he says, _I shall go to him; but he shall not return
to me_, 2 Sam. xii. 23. from some such method as this. But, since these
are uncommon instances of faith, and such as every sincere Christian has
not always been found in the exercise of, I would hope, that there are
multitudes of infants saved, concerning whom we have no certain ground
to determine who they are; and why may not we suppose, that there are
many of them, who belong to the election of grace, that are not the seed
of believing parents? However, notwithstanding all the pious and kind
thoughts, which the conjectures of men suggest, we must be content to
leave this, as a secret that belongs to God, and not unto us to know.
Therefore all that I shall attempt, at present, is, to prove, that if
all, who die in their infancy, are not saved, yet their condemnation is
not like that which is due to actual sin, or those habits thereof, which
are contracted by men. And here it must be allowed, pursuant to our
former method of reasoning, that, if they are not saved, they have the
punishment of loss inflicted on them; for the right to the heavenly
blessedness, which Adam forfeited and lost, respected not only himself,
but all his posterity. Whether they have any farther degree of
punishment inflicted on them, or how far they are liable to the
punishment of sense, I dare not pretend to determine. I do not care to
conclude, with some of the Remonstrants, such as Episcopius, Curcellæus,
and others, that they always remain in an infantine state, or, that they
have no more ideas in the other world, than they had in this; for this
is to suppose what cannot be proved. Besides, if they always remain in
this state, this must be supposed, either to be the consequence of
nature, and argued from their want of ideas, while they were in this
world, or else it must be by a particular dispensation of providence,
respecting some infants in the next, and not all. To suppose the former,
is to suppose that none are saved, since remaining in an infantile
state, is not salvation; for it is beyond dispute, the soul that is
saved, whether it went out of the world an infant, or a man is
exceedingly enlarged, and rendered receptive of the heavenly
blessedness. And if, on the other hand, they suppose, that their
remaining in this infantile state, is by a particular dispensation of
providence, this, was it true, would be a small punishment, indeed,
inflicted on them for Adam’s sin: But we have as little, or less ground
to conclude this, than that all infants are saved; and therefore I
cannot give into this notion, which, indeed, differs but little from
that of the Papists, who suppose them, if dying unbaptized, to remain in
a state of insensibility; which is no other, than an ungrounded
conjecture. And, as for the account which we have, in some of their
writings concerning the place alloted for them, which they call _Limbus
Infantium_, and its situation between heaven and hell, this is no better
than a theological romance; and it cannot but be reckoned trifling and
ludicrous, and nothing else but an imposing their own fancies, as
articles of faith.
I dare not, indeed, allow myself to be too peremptory, or give my
thoughts too great a loose on this subject: but, since it is taken for
granted by all, who give into the doctrine of original sin, that
infants, if not saved, are liable to the punishment of loss, which has
been before considered, as the immediate consequence of the imputation
of Adam’s sin; yet it doth not appear, to me, that they have such a
tormenting sense of the greatness of their loss, as others have who were
adult, and had received the knowledge of divine things, which infants
are not capable of. These, as it is more than probable, carry the ideas,
which they had received of divine things, out of the world with them,
which infants cannot be said to do; and therefore, if ever they have the
knowledge thereof, and consequently of the glory of the heavenly state,
it must be by extraordinary revelation. How far they may be led into
this matter, by observing the glorious work, which shall be performed in
the most visible manner, in the day of judgment, I pretend not to
determine. This, indeed, will give them some apprehensions of the
happiness which others are possessed of, and they are excluded from: But
even this cannot have so great a tendency to enhanse their misery, as
when hardened and presumptuous sinners, who have despised and neglected
the means of grace, are said, as our Saviour speaks to the Jews, _To see
Abraham, Isaac, and Jacob, in the kingdom of God, and they themselves
thrust out_, Luke xiii. 28. as intimating, that this will, in a judicial
way, be a means to enhanse their misery; and consequently they cannot
but have such a tormenting sense thereof, as what will make their loss
appear greater, and so render them more miserable than infants can be,
who never had these means of grace in this world.
But, because it is not safe to be too peremptory as to this matter, all
that I shall farther observe is, that whatever conceptions they may have
of the happiness, which they are not possessed of, yet they shall not
have that part of the punishment of sin, which consists in
self-reflection, on the dishonour that they have brought to God or the
various aggravations of sin committed, which is a very great degree of
the punishment of sin in hell; and therefore, when the wrath of God is
said to break in on the consciences of men, whereby, in a judicial way,
sins, before committed, are brought to remembrance, and the means of
grace, which they have neglected, cannot but occasion the greatest
distress and misery, this is certainly a punishment that infants cannot
be liable to; and, if the condition of the inhabitants of Tyre and Sidon
is represented by our Saviour, as _more tolerable than that of
Capernaum_, so in proportion the condemnation of infants, who have no
other guilt but that of original sin, will be more tolerable than that
of the heathen, inasmuch as they had no natural capacities of doing good
or evil. And this is all that I pretend to determine, which amounts to
no more than this, that, since punishment must be proportioned to the
crime; as they are liable only to the guilt of Adam’s sin, which is much
less than being liable to it, with those other transgressions that
proceed from it, therefore their punishment must be less than that of
any others. This, I think, may safely be asserted: and, if we proceed no
farther in our enquiries about this matter, but confess our ignorance of
many things relating to the state and capacity of separate souls, it
will be more excuseable, than for us to pretend to a greater degree of
knowledge, than is consistent with our present state.
II. We shall consider the punishment due to original sin, when attended
with many actual sins, proceeding from a nature defiled, and prone to
rebel against God. This is greater or less, in proportion to the habits
of sin contracted, as will be more particularly considered, when we
speak of the aggravations of sin, and its desert of punishment.[80] We
shall therefore, at present, speak to it in the method in which it is
laid down in this answer.
1. By the fall of our first parents, all mankind lost communion with
God. This was enjoyed at first; for God having made man, with faculties
capable of this privilege, designed to converse with him; and, indeed,
this was one of the blessings promised in the covenant, which he was
under, and it was a kind of prelibation of the heavenly state; therefore
it follows, that the fall of our first parents could not but first
expose themselves, and then their posterity, to the loss of this
privilege; and, indeed, this was the more immediate result of sin
committed, and guilt hereby contracted. It is a reflection on the divine
perfections to suppose that God will have communion with sinners, while
they remain in a state of rebellion against him; or that he will love
and manifest himself to them, and admit them into his presence, as
friends and favourites, unless there be a Mediator who engages to repair
the injury offered to the holiness and justice of God, and secure the
glory of his perfections, in making reconciliation for sin, and thereby
bringing them into a state of friendship with God: But this privilege
man had no right to, or knowledge of when first he fell, and
consequently God and man could not _walk together_, as _not being
agreed_, Amos iii. 3. God was obliged, in honour, to withdraw from him,
and thereby testify his displeasure against sin, as he tells his people,
_Your iniquities have separated between you and your God; and your sins
have hid his face from you_, Isa. lix. 2.
This consequence of sin is judicial; and, at the same time, through the
corruption of nature, as the result of that enmity against God, which
follows on our fallen state, man is farther considered, as not desiring
to converse with God: His guilt inclined him to fly from him, as a
sin-revenging Judge; and his loss of God’s supernatural image,
consisting in holiness of heart and life, rendered him disinclined, yea,
averse to this privilege; so that, as he was separate from the presence
of God, he desired to have nothing more to do with him, which is the
immediate result of his sinful and fallen state.
2. Man, by his fall, was exposed to the divine displeasure, or to the
wrath of God, in which respect, as the apostle says, we are, _by nature
children of wrath_, Eph. ii. 3. by which we are not to understand, as
some do, who deny the guilt and punishment of original sin, that nothing
is intended hereby, but that we are inclined to wrath as signifying
those depraved and corrupt passions, whereby we are prone to hate God,
and holiness, which is his image in man, which is rather the consequence
of original sin, and discovers what we are by practice, whereas this
text speaks of what we are by nature; and it seems a very great strain
and force on the sense of the word, when some understand this mode of
speaking, that we are children of wrath only by custom, which according
to the proverbial expression is a second nature; or as tho’ it only
signified the temper of their minds, or their behaviour towards one
another, as giving way to their passions as the apostle says, that _they
lived in malice and envy, and hated one another_, Tit. iii. 3. as though
it denoted only the effects of the corruption of nature, not their
liableness to the wrath of God due to it; whereas it is plain, that the
apostle makes use of an hebraism, very frequently occurring in
scripture, both in the Old and New Testament; as when a person, that is
guilty of a capital crime, and liable to suffer death, is called, _A son
of death_: so our Saviour calls Judas, who was liable to perdition, _A
son of perdition_, John xvii. 12. so here _children of wrath_ are those
that were liable to the wrath of God, by which we are to understand that
punishment, which is the demerit of sin; not that wrath is a passion in
God, as it is in us; but it signifies either his will to punish, or his
actual inflicting punishment on them, in proportion to the crimes
committed, whereby he designs to glorify his holiness. If this be meant
by the punishment due to all mankind, as they come into the world with
the guilt of the sin of our first parents, in which respect guilt
denotes a liableness to punishment and all punishment contains some
degree of wrath; I say, if this be the meaning of their being so by
nature, I am far from denying it. For the only thing that I have
militated against, is, the supposition, that the punishment due to
original sin imputed, bears an equal proportion to that of guilt
contracted, whereby the nature of man is rendered more depraved, by a
continuance in sin; and therefore I cannot but acquiesce in that
explication given hereof by the learned Beza, who is a most strenuous
defender of original sin,[81] who, when he speaks of men as children of
wrath, _by nature_, as all mankind are included herein, understands
this, not as referring to the human nature, as created by God; but as
corrupted by its compliance with the suggestions of Satan; and therefore
we suppose, that as the corruption of nature is daily increased,
whatever punishment is due to it, at first, there is notwithstanding a
greater condemnation, which it is exposed to, as the consequence of sin
committed and continued in; and this is described, in scripture, in such
a way, as renders it, beyond expression, dreadful; _Who knoweth the
power of thine anger? even according to thy fear, so is thy wrath_,
Psal. xc. 11. or, as the prophet says, _Who can stand before his
indignation? and who can abide in the fierceness of his anger_, Nah. i.
6.
3. Man, as fallen, is exposed to the curse of God, which is an external
declaration of his hatred of sin, and will to punish it, which we
sometimes call the condemning sentence of the law, as the apostle says,
_As many as are of the works of the law, are under a curse as it is
written, Cursed is every one that continueth not in all things that are
written in the book of the law to do them_, Gal. iii. 10. so that
whatever threatnings there are by which God discovers his infinite
hatred of sin, these we are liable to as the consequence of our fallen
state; and accordingly, as we were, at first, separate from God, the sin
of our nature tends, according to the various aggravations thereof, to
make the breach the wider, and our condemnation much greater.
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.