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.

(4.) When a person is judicially hardened, he makes use of indirect and unwarrantable methods to maintain that false peace, which he thinks himself happy in the enjoyment of; that, which he betakes himself to, deserves no better character than a refuge of lies; and the peace he rejoices in, deserves no better a name than stupidity: but a believer, when complaining of the hardness of his heart, cannot take up with any thing short of Christ, and his righteousness; and it is his presence that gives him peace; and he always desires that faith may accompany his repentance, that so, whenever he mourns for sin, the comfortable sense of his interest in him, may afford him a solid and lasting peace, which is vastly different from that stupidity and hardness of heart, which is a punishment of sin.

There is another expression in this answer, which denotes little more than a greater degree of judicial hardness, when it is styled, A reprobate sense, or, as the apostle calls it, A reprobate mind, Rom. i. 28. which God is said to have given them up to, who did not like to retain him in their knowledge; the meaning of which is, that persons, by a course of sin, render their hearts so hard, their wills so obstinate and depraved, as well as their understandings so dark and defiled, that they hardly retain those notices of good and evil, which are enstamped on the nature of man, and, at some times, have a tendency to check for, and restrain from sin, till they are entirely lost, and extinguished by the prevalency of corrupt nature, and a continued course of presumptuous sins; and, as the result hereof, they extenuate and excuse the greatest abominations: Thus Ephraim is represented, as saying, In all my labours, they shall find none iniquity in me that were sin, Hos. xii. 8. whereas God says in a following verse, that they provoked him to anger most bitterly, ver. 14. and, after this, they entertain favourable thoughts of the vilest actions, as some are represented doing, Who call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter, Isa. v. 20.

4. The next spiritual judgment mentioned in this answer, as a punishment for sin, is a person’s being given up to vile affections. This God is said to have done, to those whom the apostle describes, as giving themselves over to the committing of those sins, which are contrary to nature, Rom. i. 26. such as all men generally abhor, who do not abandon themselves to the most notorious crimes: This is a contracting that guilt, which is repugnant to those natural ideas of virtue and vice, which even an unregenerate man, who has not arrived to this degree of impiety, cannot but abhor. These are such as are not to be named among Christians, or thought of, without the utmost regret, and an afflictive sense of the degeneracy of human nature.

5. The last thing mentioned in this answer, in which the inward punishment of sin, in this life, consists, is, Horror of conscience. Under the foregoing instances of spiritual judgments, conscience seemed to be asleep, but now it is awakened, and that by the immediate hand of God, and this is attended with a dread of his wrath falling upon it: horror and despair are the result hereof; The arrows of the Almighty are within him, the poison whereof drinketh up his spirit; the terrors of God do set themselves in array against him, Job vi. 4. and, Terrors take hold on him as waters; a tempest stealeth him away in the night. The east wind carrieth him away, and he departeth; and, as a storm, hurleth him out of his place. For God shall cast upon him, and not spare; he would fain flee out of his hand, chap. xxvii. 20-22.

This differs from those doubts and fears, which are common to believers, inasmuch as it is attended with despair, and a dreadful view of God, as a God to whom vengeance belongeth, and is attended, as the apostle says, with a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries, Heb. x. 27. Before this, he took a great deal of pains to stifle convictions of conscience, but now he would fain do it, but cannot; which is a sad instance of the wrath of God pouring forth gall and wormwood into it, when he says, to use the prophet’s words, Thine own wickedness shall correct thee, and thy backslidings shall reprove thee, Jer. ii. 19.

But, now we are speaking concerning horror of conscience, we must take heed, lest we give occasion to doubting believers, who are under great distress of soul, through a sense of sin, to apply what has been said, to themselves, for their farther discouragement, and conclude, that this is a judicial act of God, and a certain evidence, that they have not the truth of grace: Therefore we may observe, that there is a difference between this horror of conscience, which we have been describing, and that distress of soul, which believers are often liable to, in three respects.

(1.) The former, under horror of conscience, flee from God, as from an enemy, and desire only to be delivered from his wrath, and not from sin, the occasion of it; whereas the believer desires nothing so much, as that his iniquity, which is the occasion of it, may be subdued and forgiven, and that he may have that communion with God which he is destitute of; and, in order thereunto, he constantly desires to draw nigh to him in ordinances, and, if he cannot enjoy him he mourns after him: Thus the Psalmist complaineth, as one in the utmost degree of distress, Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves, Psal. lxxxviii. 7. yet he says, Unto thee have I cried, O Lord, and in the morning shall my prayer prevent thee, ver. 13.

(2.) The one reproaches God, and entertains unworthy thoughts of him, as though he were severe, cruel, and unjust to him; whereas the other, with an humble and penitent frame of spirit, complains only of himself, acknowledges that there is no unrighteousness with God, and lays all the blame to his own iniquity.

(3.) Horror of conscience, when it is judicial, seldom continues any longer, than while a person is under some outward afflictive dispensation of providence, under which sin is increased, and the removal thereof leaves him as stupid as he was before: whereas it is otherwise with a believer; for the removal of God’s afflicting hand, as to outward troubles, will not afford him any remedy against his fears, unless sin be mortified, and God is pleased to lift up the light of his countenance upon him, and give him joy and peace in believing.

Secondly, Having considered the inward punishments of sin in this life we are now to speak something concerning those, which, in this answer, are styled outward, of which some are the immediate consequence of the first entrance of sin into the world, and others are increased by the frequent commission thereof; the former includes in it the curse of God upon the creature for our sakes, and our liableness to death; the latter respects those various other evils that befal us, of which some are personal, and others relative; accordingly, many evils are said to befal us, in our bodies, names, estates, relations, and employments.

1. The curse of God was denounced against the creatures, immediately after man’s apostasy from him: This is, in part, contained in the threatning, Cursed be the ground for thy sake. Thorns and thistles shall it bring forth to thee; by the sweat of thy face shalt thou eat bread, till thou return to the ground, Gen. iii. 17-19. and it is very elegantly described by the apostle, who speaks of^[83] the creature as subject to vanity, not willingly but by reason of him, who hath subjected the same in hope;^[84] and of the whole creation’s groaning and travelling in pain together until now, Rom. viii. 20-22. the general scope and design whereof seems to be this, that it retains the visible marks of the curse of God, which followed upon man’s sin. This I rather think to be the sense thereof, than to suppose, as some do, that the creature, here spoken of, is the Gentile world, and the vanity, which they were subject to, that idolatry which they were universally addicted to; for that does not seem to agree with what the apostle says, when he supposes that their subjection to this vanity was not willingly, neither can it well be called the bondage of corruption. But if, on the other hand, we take it for that part of the creation, which was more immediately designed for the use of man, being abused, and so subject to that vanity, which is the consequence of his fall, this agrees very well with its being not willingly; for he is speaking here of creatures not endowed with understanding and will, yet abused by those that are, and therefore their subjection to man’s vanity, is not so much from themselves, as from man’s sin; and then he speaks of the liableness of all these things to corruption, as the world is decaying and growing toward a dissolution. How far this curse of God, on the creature, extended itself, whether only to this lower world, or to the heavenly bodies themselves, such as the sun, moon, and stars, I pretend not to determine; for I desire not to extend my conjectures beyond the line of scripture, which speaks of the earth, as cursed for man’s sake; and how far the other parts of nature, are liable to corruption, or inclined towards a dissolution, it is hard to say. All that I shall add, on this head, is, that, when this is called a punishment, which is consequent on man’s sin, it more especially respects man, who is the only subject of punishment in this world: inanimate creatures are the matter, in which he is punished, but he alone is the subject thereof.

2. There are other evils that befal us, in which we are more immediately concerned, and these are either personal or relative; and, accordingly,

(1.) We are liable to bodily diseases, which are a continual weakness, or decay of nature; and afterwards to death, which is the dissolution of the frame thereof. All the pains and disorders of nature, whereby our health is impaired, and our passage, through this world, rendered uneasy, are the consequence of our sinful and fallen state, and, in that respect, are sometimes styled, a punishment of sin: thus, when our Saviour healed the man that was sick of the palsy, he intimates, that his sickness was the consequence of sin, by the mode of expression used, Thy sins are forgiven thee, Mat. ix. 2. and the Psalmist speaks of God’s pardoning the iniquities of his people, and healing all their diseases, Psal. ciii. 3. at the same time; in this respect, they are styled, in a more large sense, a punishment of sin: but, when they have a mixture of the wrath of God in them, and are not rendered subservient to our good, nor included among those dispensations, which are called fatherly chastisements, as they are not in those that are in an unjustified state, they are, in a more proper sense, punishments of sin. Thus the diseases that God brought on the Egyptians, are reckoned among the plagues of Egypt, and so were a visible instance of the vindictive justice of God. The same thing may be said of death, which is the dissolution of the frame of nature, which is a consequence of sin, in all, and in the most proper sense, a punishment of sin, in those, who are liable not only to the stroke, but the sting of death, and thereby are brought under the power of the second death.

(2.) There are many evils that befal us in our names, when we meet with reproaches and injurious treatment, as to what concerns our character in the world, from those who act as though their tongues were their own, and they were not accountable to God, for those slanders and revilings, which they load us with. We are, in this case, very ready to complain of the injustice done us, by their endeavouring to deprive us of that, which is equally valuable with our lives: but we ought to consider, that sin is the cause of all this, and God’s suffering them thus to treat us, and thereby to hinder our usefulness in the world, must be reckoned a punishment of sin.

(3.) There are other evils that befal us in our secular concerns, namely, our estates and employments in the world, which are entirely at the disposal of providence, which renders us rich, or poor, succeeds, or blasts, our lawful undertakings. This God may do, out of his mere sovereignty, without giving an account of his matters to any one. But yet, when we meet with nothing but disappointments, or want of success in business, and whatever diligence, or industry, we use, appears to be to no purpose, and adverse providences, like a torrent, sweep away all that we have in the world, and poverty comes upon us, like an armed man, this is to be reckoned no other than a punishment of sin.

(4.) There are other evils, which we are exposed to, in our relations, by which we understand, the wickedness of those who are nearly related to us, or the steps they take to ruin themselves, and cast a blemish on the whole family to which they belong. The bonds of nature, and that affection, which is the result thereof, render this very afflictive: and especially when they, who are related to us, attempt any thing against us to our prejudice, this is a circumstance that sharpeneth the edge of the affliction. And, as it is a sin in them, which is contrary to the dictates of nature; so sometimes we may reckon it a punishment which we are liable to, as the consequence of our sin in general. But, if we have occasion to reflect on our former conversation, as not having filled up every relation with those respective duties, that it engages to; if we have been undutiful to our parents, or unfaithful servants to our masters, or broke the bonds of civil society, by betraying or deserting our friends, and setting aside all those obligations which they have laid us under; this oftentimes exposes us to afflictive evils of the like nature, whereby the affliction we meet with in others, appears to be a punishment of our own sin. Thus concerning the punishment of sin in this life; from whence we may make the following remarks.

1. Whatever evils we are exposed to in this world, we ought to be very earnest with God, that he would not give us up to spiritual judgments. The punishments of sin, which are outward, may be alleviated and sweetened with a sense of God’s love, and made subservient to our spiritual and eternal advantage. But blindness of mind, hardness of heart, and those other evils, which tend to vitiate and defile the soul, which have in them the formal nature of punishment, these are to be dreaded like hell; and, as we are to be importunate with God to prevent them, so we ought to watch against those sins that lead to them; and therefore let us take heed of being insensible, or stupid, under any afflictive evils, as neglecting to hear the voice of God, who speaks by them, or refusing to receive instruction by correction.

2. Let us not be too much dejected, or sink under those outward afflictive providences, which we are liable to; for, though they be the consequence of sin, yet, if we have ground to conclude, by faith, that our sins are forgiven, they are not to be reckoned the stroke of justice, demanding satisfaction, and resolving never to remove its hand from us, till we are consumed thereby; since believers often experience, what the prophet prays for, that God in wrath remembers mercy, Hab. iii. 2.

3. Let us take heed that we do not ascribe afflictive providences to chance, or content ourselves with a bare reflection on them, as the common lot of man in this world, who is born to trouble as the sparks fly upwards: For, this we may do, and not be humbled for that sin, which they are designed to bring to remembrance, as they are to be reckoned a punishment thereof.

4. Let us not murmur, or quarrel with God, as though he dealt hardly with us, in sending afflictive evils; but rather let us bless him, how heavy soever they appear to be, that they are not extreme, but mitigated, and have in them a great mixture of mercy. Thus God says, concerning the evils that he had brought upon Israel, that in measure he would debate with them, who stayeth his rough wind in the day of the east wind: and by this shall the iniquity of Jacob be purged, Isa. xxvii. 8, 9. and, by this means, God not only afflicts us less than our iniquities deserve, but brings good to us thereby in the end. If the guilt of sin is taken away, we have ground to conclude, that all these things shall work together for good, as he has promised they shall, to those that love him. This leads us to consider,

II. The punishment of sin in the world to come. Though the wrath of God be revealed, in many instances, in a very terrible manner, as a punishment of sin in this life, yet there is a punishment unspeakably greater, which sinners are liable to, in the world to come. That this may appear, let us consider the following propositions.

1. That the soul exists after its separation from the body by death; which is evident, from the immateriality thereof, and its being of a different nature from the body. This was known and proved by the light of nature; so that the very heathen, who had no other light than that to guide them, discover some knowledge of it. But this is more plain from scripture; as when it is said, Fear not them which kill the body, but are not able to kill the soul; but rather fear him, which is able to destroy both soul and body in hell, Matt. x. 28.

2. The soul thus existing, though separate from its body, must be supposed to retain those powers and capacities it had, while united to it, which are proper to it, as a spirit, and particularly as the subject of moral government; and those powers and capacities may also be supposed to be in it in a greater degree, when dislodged from the body, which is a great hindrance to it in its actings, as every one sensibly experiences; therefore it follows,

3. That it cannot but be happy, or miserable, in another world; for there is no middle state between these two. This is farther evident from what was observed in the last proposition, concerning the continuance and increase of its powers and faculties, whereby it is rendered more capable thereof, than it is now.

4. If it goes out of this world, under the weight and guilt of sin upon it, it must retain that guilt, because there is no sacrifice for sin, extending itself to that world; no mediator, no gospel, or means of grace; no promises of, or way to obtain forgiveness; therefore,

5. Wicked men, whose sins are not forgiven in this world, are the subjects of punishment in the other.

6. This punishment cannot be castigatory, or paternal, or consistent with the special love of God, or, for their advantage, as the punishments of the sins of believers are in this world, since it is always expressed as the stroke of vindictive justice, demanding satisfaction for sins committed.

7. Some are happy in a future state, namely, those who are justified; for, whom he justified, them he also glorified, Rom. viii. 30. But this is not the privilege of all; therefore they who are not justified, or whose sins are not pardoned, are the subjects of the punishment of sin in the world to come. This is a very awful subject, and should be duly improved, to awaken our fears, and put us upon using those means, which God has ordained to escape it. But I shall not, in this place, enlarge upon it, since it is particularly insisted on under another answer,^[85] and therefore I shall only observe, that, as sin is objectively infinite, as being against an infinite God, it deserves eternal punishment. And therefore all the punishments inflicted on sinners, in this world are not proportioned to it; and consequently there are vials of wrath, reserved in store, to be poured on those, who wilfully and obstinately persist in their rebellion against God, and the punishment will be agreeable to the nature of the crime; so that as sin is a separation of the heart and affections from God, and contains in it a disinclination to converse with him, as well as unmeetness for it, the punishment thereof will consist in a separation from his comfortable presence, and that is to be separated from the fountain of blessedness, which must render the soul beyond expression, miserable. This is generally called a punishment of loss; and there is besides it, a punishment of sense, expressed by those grievous torments, which are to be endured in soul and body; the soul, in a moral sense, may be said to be capable of pain, as it has an afflictive sensation of those miseries which it endures; and the body is so in a natural sense, which, as it has been a partner with the soul in sinning, must likewise be so in suffering. And this farther appears inasmuch as the body endures several pains and evils, as punishments of sin in this life, which shall be continued, and increased in another. This is usually expressed by that punishment, which is most terrible, namely, of fire; and the place in which it is inflicted, is hell, and the duration thereof is to eternity. But of these things elsewhere.^[86]