(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.