Chapter 12. Of the consequents of Sin.
Chapter 12.
Of the consequents of Sin.
In the former argument we treated the Fall, and the causes of it; now follow the consequents of the Fall.
1. The consequents of Sin are, 1. Guiltiness and Filthiness. 2.
Punishment, properly and distinctly so-called.
2. Guiltiness is the binding of the Sinner to undergo just punishment for his fault, Lev 5.5-6.200 He is guilty, Rom 3.9. We have proved that all are under Sin, Rom 3.19. 201 All the world is guilty before God. 1Cor 15.17, You are in your sins.202
3. Hence that distinction which is made between the Guiltiness of the fault, and the guiltiness of punishment, as also with that distinction of the Papists between the remission of the punishment and the remission of the fault, is a distinction without any difference.
4. That guiltiness is not the form of Sin, but it is an effect or a consequent adjunct, that is partly separable, partly inseparable.
5. Now guiltiness follows Sin, partly by virtue of the Law of God adjudging punishment to Sins. In this respect, it has some good in it, and it is of God — and in this respect God cannot separate that guiltiness from Sins. Yet as it flows from Sin, and it is the worthiness and deserving of punishment, it also partakes of the nature of Sin, and it is a vitious 203 thing. In this respect too, it cannot be separated from Sin. This double consideration of guiltiness is intimated in Rom
1.32, Knowing the Law of God, that those who do such things are worthy of death...204
6. From this guiltiness follows a conscience that is altogether evil; namely, accusing and justly condemning us for sin. And from this follows horror, and flying from the presence of God, Gen 3.8, 10;
Heb 2.15; Rom 8.15.205
7. Filthiness is that spiritual pollution whereby a sinner is made destitute of all attractiveness and honour, and becomes vile, Mat
15.11; Rev 22.11.206
8. This filthiness immediately follows the offense of the Sin, and it remains in the Sinner after the act of Sin is past and ceases to be. It is usually called the spot of Sin, Corruption, Defilement, Deformity,
Dishonesty, Nakedness, Uncleanness, a blot, and sometimes Culpa, a fault.
9. From this filthiness follows First, a turning away of God, Isa 1.15.207 This filthiness is also called an abomination and detestation,
Pro 1.32,208 especially in respect to greater Sins, Pro 21.7; Jer 16.18.209 Secondly follows the shame of a man to his confusion, Gen
3.7.210 For such a shame is a fear arising from the conscience, of some filthiness. Rom 6.21, What fruit did you have from those things of which you are now ashamed?
10. Punishment is an evil inflicted upon the Sinner for his Sin.
11. It is called an evil because it is a privation of good. But it is not a privation of an earned good;211 it's a privation of the good of happiness in respect to the Sinner who is punished.
12. It is said to be an evil that is inflicted, and not simply contracted, because it pertains to rewarding and revenging Justice.
13. It is said to be inflicted for Sin, because it always respects and is in order to the desert 212 of the Sin, for which punishment follows from the offense by reason of the prohibition, and from the guiltiness of it; and by reason of the commination [that adjoins it].213
14. Therefore punishment, properly so-called, has no place except in Intelligent Creatures in whom also Sin is found.214
15. Because Sin215 is reduced to order by punishment; and because Sin in itself is against the goodness of God in some measure; but punishment is only against the good of the Creature — therefore Sin has more evil in itself than punishment does.
16. This is why the least Sin is not to be allowed, even though by that means the greatest punishment might be adjoined, or the greatest good obtained, Rom 3.8.216
17. In the ordaining of punishment, various attributes of God shine forth; chiefly, Holiness, Righteousness [or Justice], and Mercy.
18. The holiness of God in the largest sense of the term, is that by which he is free, and as it were, separated from all imperfections, Isa
6.3; Rev 4.8.217 But that holiness of God which properly shines forth there, is that by which — being pure from any spot of Sin — he cannot commune with any Sin. Psa 5.4, You are not a strong God that delights in iniquity; evil shall not dwell with you. Hab 1.13, You are of purer Eyes than that you may behold Evil.
19. The revenging justice of God which here shines forth, is that by which he inflicts evil upon those who do evil. 2Thes 1.6, It is just for God to render affliction to those that afflict you.
20. This Justice as it plainly burns against Sin, is called wrath, Rom 1.18; Eph 5.6. As it more fiercely waxes hot, it is called fury, Deu
29.28. As it pronounces the sentence to be executed against a Sinner, it is called judgment, Rom 2.5. As it executes the sentence given, it is properly called revenge [or vengeance], Heb 10.30.
21. Mercy here shining forth is that by which he punishes Sin less than the condign218 desert of it.
22. This mercy is clemency, or beneficence.
23. Clemency is that by which he moderates the punishments that are due. Lam 3.22, It is the Lord's great kindness that we are not consumed.
24. Clemency appears in patience and long sufferance.
25. Patience is that whereby he forbearingly allows Sin, and spares the Sinners, 2Pet 3.9.219
26. Long sufferance is that whereby he long suspends revenge, Exo 34.6.220
27. Beneficence is that whereby, being rich in goodness, he pours forth many good things, even upon Sinners, Mat 5.45.221
So much for the Guiltiness, Filthiness, and punishment of sin in general; now follows punishment of sin specially.
28. The punishment inflicted on man for Sin is death, Gen 2.17; Rom 5.12.
29. This Death is miserable privation of life.
30. By the life of man is understood both the conjunction of the soul with the body, and all that perfection which was agreeable to man in that state, whether it was actually communicated, or was to be communicated upon a condition. Psa 36.9, With you is the Fountain of Life; in your light we shall enjoy light.
31. Therefore Death is not from God as he ordained nature; but Death is from God as taking vengeance on Sin; and so Death is properly from Sin, as the meritorious and procuring cause of Death.
32. But Death is not a simple and bare privation of life; it is joined with subjection to misery. Therefore Death is not the annihilating of the Sinner, whereby the subject of misery being taken away, the misery itself should also be taken away.
33. A certain Image and representation of this Death was casting man out of Paradise, in which was contained a Symbol or Sacrament of life, Gen 3.22-24.222
Thus much of Death in general; it follows to to speak of it specially.
34. In Death, or the curse of God that lies upon Sinners, there are two degrees: the beginning of it, and the perfection of it. And there are two members: the punishment of loss, or the privative punishment; and the punishment of sense, or positive punishment.
And there are two kinds of Death: spiritual and corporal.223
35. The beginning of spiritual Death, in the matter of loss, is the defacing of the Image of God; that is, the loss of grace and original
Justice. Rom 3.23, They are deprived of the glory of God. Eph 4.18, Being strangers from the Life of God.
36. By this loss of grace, man is robbed of all saving gifts; and so nature is weakened, put out of order, and as it were, wounded.
37. The beginning of spiritual death in the matter of sense, is spiritual bondage.
38. Spiritual bondage is subjection to the power of darkness, or of spiritually deadly enemies. Col 1.13, He has taken us out of the power of darkness. 2Pet 2.19, By whom a man is overcome, by the same he is brought into bondage.
39. This bondage is bondage by the Devil, and by the servants of the Devil.
40. Bondage by the Devil is a subjection to that power of the Devil whereby he effectually works in men; and in respect to them, he has command of Death, Act 26.18; 2Cor 4.4; Joh 12.31, 16.11; 2Tim 2.26;
Eph 2.2.224
41. Bondage of the servants of the Devil, is to the world, and Sin.
42. Bondage to the world is subjection to the enticements which are found in the world, Phi 3.19; 1Joh 4.5; 1Joh 2.15-16.225
43. Service or bondage to Sin, is that by which a man is so captivated under Sin, that he has no power to rise out of it, Rom 6.16-17, 19,
20.226
44. By this bondage it comes to pass that, although freedom of will remains (which is essential to man's nature), yet that freedom which pertains to the perfection of human nature is not found in his sinful state, unless it is Remote and Dead. The free will which belonged to his perfect nature was that power to exercise acts that are spiritually good, and by that means were acceptable.
45. From this beginning of spiritual Death, there follows the multiplying of Sin in this present life.
46. Those Sins that follow, have some respect to punishment with regard to the first sin, Rom 1.25.227
47. But this respect to punishment is attributed to those Sins, First, by reason of the effects or consequences of them, because they further the Death of man and increase his misery. Secondly, they are said to be punishments in respect to that inward suffering to which man is subjected in sinning, whereby his nature also is pressed down and made baser. Thirdly, they are said to be punishments of the former sin, because that former sin was a cause for which man is deprived of that righteousness and grace, or Divine help; by their absence, it comes to pass that man runs into those sins. Fourthly, they may also be said to be punishments for the former sin, because in a certain way, that former sin was a cause that disposed and prepared man to commit the subsequent sins; and in that respect, it
has brought upon man all those Sins, and whatever evils either accompany or follow them.