QUEST. XXVII. What misery did the fall bring upon mankind?
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]