Death, Sermon 1
DEATH The Certain Wages of Sin To the Impenitent.
Romanes VI.23.
For the wages of ſin is death: but the gift of God is eternal life, through Jeſus Chriſt our Lord.
THESE words are the Summe both of Law & Goſpel. The Law was given firſt, and alſo broken firſt, before there was any mention or need of mentioning the Goſpel.
According to which order and method, we have here, firſt, the Sentence of the Law, which is rigorous, then that of the Goſpel, which is gracious. H…re is the Debt which God owes to the Sinner, and the Gift which he beſtows upon him: The Debt according to Juſtice is Death: The Gift according to Grace is Life Eternal The Wages of Sin is Death: But the Gift of God is, &c.
The former Clauſe is an intire Axiom, or Doctrine, and cannot be altered to advantage.
DOCTRINE. The Wages of Sin is Death.
Death is the certain due puniſhment of Sin: The juſt Reward or Recompence of Sin. Evil Suffering is the juſt conſequent of Evil Doing. The Illuſtration and Confirmation of this Doctrine may be had in Anſwer to theſe Queſtions.
1 What is Sin?
2 What is Death?
3. How Sin is puniſhed with Dea…h?
4 Why it ſhould be ſo? Under which may be ſhown the equity as well as certainty hereof.
Queſt. 1. What is Sin?
Anſw. In general, 'Tis the ſwerving or declining of the Nature or Act of the Reaſonable Creature from the Will and Law of the Creator: It is the Habitual or Actual Exorbitancy, or Deviation of the Affections and Actions of man from the Commands of God. God is the laſt End, the End of all things. As he is Alpha, ſo Omega, the Firſt and Laſt, Beginning and Ending. Of him and from him are all things, and alſo to him; from him as their Original, to him as their End. His Will therefore is the Creatures Rule. The Will that is In…eriour, is to be regulated b… the Will of the Superiour: The will of the Father is the Rule of the Child: The Command of the Leader is the Rule of his Souldiers: The Supream Will is the Rule of that which is Subordinate. Hence the Will of God Revealed is the ſole Rule and Law of our Inclinations, Diſpoſitions and Actions. It is the right ſtraight line by which our whole courſe ſhould be ordered. Now any warping or turning from this line is Sin. The Statutes of the Lord are right, the obſerving them is Righteouſneſs. The Conformity of our Nature, Powers, Faculties and Acts unto the Law of God; For Sin is a Tranſgreſſion of the Law. 1 Joh. 3.4. Whoſoever committeth ſin Tranſgreſſeth the Law. A Concordance of our hearts and ways with the Law of God; This is Righteouſneſs. The Diſagreeing of theſe is ſin: If it be the Habitual Deviation of our Nature, 'tis called Original Sin: The inordination of any Act, Actual Sin. Neither of theſe are poſitive, but only the privation, defect, abſence of Holineſs and Righteouſneſs in the heart and ways of men.
Queſt. 2. What is Death?
Anſ. As Sin is the privation of Righteouſneſs and Holineſs in a Subject whoſe it ought to be; ſo Death is the privation of Happineſs in a Subject where it might be, or is capable of it: Death is the privation of Life. Now Life being the greateſt Natural Good, its put for all Good; and ſo Death being the privation of it, and moſt contrary to it, is the ſumme and comprehenſe of all Evil; The loſs of all that Happineſs and Good both of Soul and Body which man was poſſeſſed of here, and was to be communicated to him afterwards: Likewiſe the ſenſe of all that Evil which he is the Subject of, both now and for ever. This is Death.
Queſt. 3. How this Death is inflicted as a puniſhment on the Sinner?
Anſw. Corporally and Spiritually, in both Temporal and Eternal; that is, Inchoatively here, and Conſummatively hereafter.
1. Corporally, Man a Sinner ſuffers Bodily Death in the loſs of a twofold Good, and a ſence of a twofold Evil, intra et extra.
(1.) There is the loſs or privation of the Internal Good of the Body; as of the Beauty, Strength, Vigour and Activity thereof; in all which Innocent man Excelled: But ſince the Fall is puniſht with Deformity, Blindneſs, Lameneſs, Weakneſs and Inbecility in all parts, powers and faculties, with an utter decay of all at Death.
(2.) The loſs of External Good relating to the Body or Outward man, is a fruit and puniſhment of Sin: There had never been any want of theſe things, no poverty or indigency, had Adam remain'd in Innocency. But Sin has deprived man, not only of ſelf perfections, but the excellency, ſuitableneſs and ſubjection of the Creatures to him. Theſe in their very natures are become full of infection and deadly poyſon by the contagion of mans ſin: The World is full of vanity, diſorder, and confuſion; yea, in a word, Sin has ſown that ſeed of univerſal Diſſolution, which will one day deface with horror and darkneſs the Beauty of that glorious Frame of Nature, which we now ſo much admire.
Again, Sinful man ſuffe…s the inchoations of Bodily Death in the ſence of Evil, internal and external.
(1.) Within are all manner of pains, griefs, aches, ſickneſs, ſores, weariſomneſs, &c.
(2.) The world without is a true Bochim, a place of Tears. There is ſcarce any thing but miniſters matter of ſorrow and trouble, for all is not only vanity, but vexation of Spirit, Eccleſ. 2 17. Our very Honey is mixed with Gall, our Roſes ſet with Thorns, our ſweeteſt pleaſures attended with much bitterneſs: What then may we ſay of thoſe inmixed ſimple ſorrows which we meet withal? By reaſon of ſin, and the Rebellion of man againſt God, all the Creatures are up in Arms againſt him; they do not only not yield the comfort which otherwiſe they would, but they fight againſt him, work his ſorrow and ruine. The very Heavens, …he Stars which ſeem to promiſe nothing but light & comfort, they infect his perſon and good by their malevolent influences and aſpects. The Air proves contagious to him, and ſcatters its plagues throughout the world. The Waters from above pour down upon him; the Waters beneath they ſwallow him up; the Earth is continually gaping and opening its mouth, devours the Inhabitants thereof. The Beaſts of the Wood are ravenous and venemous; yea further, man ſuffers from his own kind, for Homo homini Lupus; as if mankind had not evil enough, enemies enough to conflict with, beſides, he becomes an enemy to himſelf, and with Cain falls out with his Brother and kills him. Sin has ſown the ſeeds of Enmity and Diſcord in the nature and mind of men one againſt another, whence Murders and other miſchiefs do proceed; and what the Ruines and Calamities of Wars have been, all Ages may and do ſufficiently witneſs to us; neither has our own time wanted the experience of ſuch Sufferings; though we may have wanted the ſence of thoſe Sins which procured them, and for that cauſe are likely to bring them on again. Yet theſe are but the beginning or inchoation of Bodily Death. The perfection, conſummation or accompliſhment hereof is in the other world: And it is the total Abſence of all good, and ſence of all Evil in the Body, when caſt into that place of Torment, where is Weeping, and Wailing, and Gnaſhing of Teeth; when every part and member that has been an inſtrument of Unrighteouſneſs here, ſhall be pained in the higheſt degree of miſery, and that for ever.
This is the birth of Sin, part of the wages which man works for, when he works Rebellion againſt God. Bodily Death begun here, and finiſhed hereafter. But there is yet more in Death, and that which is worſe too, viz.
(2.) The Death of the Soul. The Sinner dies Spiritually as well as Corporally: Or, The Soul th… ſins ſhall dy. The principal Agent in ſinning, ſhall be the chief Patient in ſuffering▪ Now, This Death of the Soul is alſo▪ begun here; in the loſs of Spiritual Good, and ſence of Spiritual Evil. The firſt is accounted the greateſt, and that is the loſs of the Image of God in the Soul, or defacing and oblitering that Divine Impreſſion once ſtamped upon it. The Image of God, was the life of the Soul, the privation hereof … the death of it. This was the glory, … e…ellency of man, his preheminence above …e reſt of the Creation, that he alone bore the Image of his Creator; The Confo…mity of man af…er his manner and meaſure to the Divine Pe…fecti…ns. Now the Deformation of this Conformity is th… …nc…ati…n of Spi…i…al Dea… as the … of ſin▪ Rom. 3 23 For …ll have …, and come ſhort of the glory of God. Then,
The ſence of evil in the Soul is ſpiritual bondage, a ſubjection to the Powers of darkneſs, and all deadly enemies of the Soul. Man by Apoſtaſy brought himſelf into bonds; whence his Anaſtacy is exemplified by a Redemption from bondage, Col 1.13. This is the bondage of the Devil and his inſtruments: ſo that man by ſin is a Servant of Servants, and a ſlave to the Devils Servants, the World and Sin. Man is ſubject to the Temptation of thoſe evils and ſnares which are in the World through luſt, and unto ſin as the fruit of that luſt; which ſubjection is not only a conſequent but puniſhment of the firſt ſin.
Then follows, the Terrors of a guilty Conſcience, oft conjoyned with Deſpair: Theſe are the beginnings of a Spiritual Death.
We may next look to the Conſummation of this Death of the Soul
1. In regard of its loſs which is infinite; being the deprivation of an infinite good; the preſence and favour of an infinite God. The greateſt heavenly enjoyment is the …ruition of God, his favour and fellowſhip. The chief happineſs of the Saints in heaven is this perfect beatifick viſion, ſpeculation & contemplation of the glorious Trinity. Now as contraries ſerve to illuſtrate each other, by this we ſee the infinite loſs of that Soul which looſes God, Heaven and Happineſs all at once: that is puniſht with everlaſting ſeparation from the preſence of the Lord. To whom God ſhall ſay, Depart, Oh dread…ul word! enough to kill any Soul indeed: Depart from the living God.
2. This Spiritual Death is compleated with the ſence of all Evil: that is Servit…tis Plenitudo. The fulneſs of bondage: They are held in Chains of Darkneſs to the Judgment of the great Day. God this Judge ſhall give Commiſſion to the powers of Hell to Seize on their Souls as ſoon as out of the Body: Take them Devils, Hale them to the place of their miſerable ab…de for ever ▪ Then and there ſhall the ſumm of the Sinners puniſhment be inflicted fully and finally, yet everlaſtingly, when Body and Soul being brought together ſhall be caſt into the depth of that Pit which is without bottom: This is the Second Death, Rev. 21.8.
This may ſuffice for Explanation of the Doctrine: How Death is ſaid to be the Wages of Sin; even all kinds and degrees of Death, Corporal and Spiritual, Temporal and Eternal. For the proof & confirmation hereof, that thus it is, and that thus it ſhould be, or that it is both certain and juſt. I might lay down ſome Poſitive Texts of Scripture, Examples and Reaſons.
Firſt, for Scripture proof.
We may look back to the firſt threatning, wherein God ſaid to Adam, In the day thou eateſt thou ſhalt ſurely dy. Gen 2.17. This included his Poſterity, even all mankind, who ſinned in him and f…ll with him in his firſt Tranſgreſſion. And as Original Guilt obligeth, ſo every actual Sin leadeth unto Death, Jam. 1.15. Luſt when it hath conceived bringeth forth Sin, Sin when it is finiſhed bringeth forth Death. This is the Spawn, the fru…t and effect of Sin naturally. Prov. 5. Solomon ſpeaking of the ſtrange Woman, ſays, Her feet go down to Death her ſteps take hold of Hell; her way of Sin is deadly, and they are Children of Death that go after her, though they know it not, yet it is for their life. This alſo is given as a reaſon of that Expoſtulation, Rom. 6.21. What fruit had ye of thoſe things whereof ye are now aſhamed, for the end of thoſe things is Death. Hence, He that Converteth a ſinner, ſaveth a Soul from Death. Then the Scripture is full of inſtances as well as Aſſertions to prove the deadly effects of Sin. Sin once brought a deſtructive deluge on the whole World: drew down Fire and Brimſtone on Sodom and Gomorrah which conſumed them; and many other Examples of immediate Death inflicted on particular Perſons, for the puniſhment of their ſins.
The next thing is to ſhew it juſt as well as certain; or give the reaſons, in Anſwer to the fourth Queſtion.
Queſt. 4 Why it ſhould be thus? Or, Why is Sin puniſhed with Death?
Anſw. 1. From the Will and Pleaſure of God; who is the Sovereign Lord and Law-giver, and may ſet what penalty he will for the Tranſgreſſion of his Law. Now its the Will of God that Death ſhould be the wages of Sin, or to reward Sin with Death. Its Gods pleaſure that man ſhould thus ſuffer for his Sin; and this is a reaſon above all other reaſons: this were ſufficient if there were no other. The Supreme and higheſt Will, the Will of God it is the Creatures Law, and that is the Rule of Righteouſneſs. God is perfectly independent, has none above him, to limit or give him Rule; but his own Will is the Rule, therefore he cannot err, if he does but pleaſe himſelf: he break… no rule except he thwarts his own Will, which is impoſſible. Now this is Gods will to puniſh Sin with Death, therefore it is juſt, for he can Will nothing but what is ſo. He delights in equity, but hates iniquity. Righteouſneſs and Juſtice in men, its a beam that iſſues from this Sun of Righteouſneſs, yea its but as it were a ſhadow of his brightneſs; yet God takes delight therein becauſe its a reſemblance of that infinite Goodneſs which is in himſelf. Juſtice is eſſential to him, its his very Being, his Nature and Delight, therefore it muſt needs be a righteous Sentence that ever proceeds out of his mouth.
Reaſon 2 Its juſt alſo by Gods Covenant and Engagement with man at firſt. It was their bargain that Death ſhould be the wages of Sin, Gen 2.16, 17. Now conſider Adam as able to keep this charge, had power to ſtand, and could not but know the conſequents of his Fall: God did not hide his danger from him, as he juſtly might, but annexes the penalty to the Precept for his warning, [Thou ſhalt ſurely Dy.] Now if Adam would venture his life for a luſt, it is no other than juſt with God to puniſh the neglect of his Duty and Happineſs with the evil he had threatned: if he would chooſe Death rather than life, God might let him have his choice: and if this was juſt with reſpect to Adam, ſo it is to all his Poſterity, who were then as parts of him, and in his loines were partakers in the ſin, and ſo juſtly ſha…ers in the ſuffering: beſides the ſame Law is given us on like penalty, Ezek. 18 20. The ſoul that ſins ſhall dy.
Reaſon 3. From a proportion between the Reward of Obedience and Diſobedience. This will appear juſt: The Reward of Diſobedience is not longer or larger in point of Evil, than the Reward of Obedience ſhould be in point of Good-Man is no more miſerable by his Sin, than he ſhould be happy by Righteouſneſs: Life is as great a good, as Death is Evil; Heaven is as large and long as Hell. Now if God would have man to inherit life, Eternal Life as a Reward of his Obedience; then its equal and juſt, that he ſhould give Death, even Eternal Death as an anſwerable Recompence of Sin and Diſobedience.
Reaſon 4. This will appear juſt, if we conſider the Nature of Sin. That is, A Forſaking God. Iſa. 1 4. Jer. 2▪ 13. Therefore its juſt with God to forſake them. God is the Fountain of Life, and all Good, the fountain of living waters; if men will run away from it, they muſt needs periſh, Pſal. 73 27. It is alſo juſt that God ſhould reſtrain and with hold all the ſtreams of life and comfort, that they never come near them. They that are eſtranged from the Author of Life by Nature, and yet by actual wilful Departure, ſet themſelves further off from God, how or why ſhould they ever be let to know what belongs to Life Eternal?
Again▪ Sin is Enmity, and Sinners are Enemies unto God. As, Rom. 8.7. The carnal mind is enmity unto God. It is high Treaſon and Rebellion, Treachery againſt the King of Kings, and Lord of Lords; what puniſhment but Death can be juſt and ſuitable for Enemies to God, Rebels and Traitors againſt his Crown and Dignity? Tho' the Lord has ſaid and ſworn by his own life, that he takes no pleaſure in the Death of Sinners; yet he can't but delight to manifeſt Righteouſneſs in puniſhing Sin with Death: Glory is that which God deſigns in every thing. He ſeeks to get the Glory of … the admirable perfections of his Na…, and ſo deſires his Juſtice might be conſpicuous as we…l as his Mercy; therefore a… he is willing to make known the Riches of his Grace on the Veſſels of mercy, which he had fore prepared thereunto; ſo he is willing to ſhew his Wrath, and make known the power of his Juſtice, and the juſtice of power on the Veſſels of Wrath fitted for Destruction.
APPLICATION.
USE 1. This ſhows the miſerable Estate of all the Sons and Daughters of Adam. Born in Sin, and ſo Heirs of Death. They are ſubject unto Death as ſoon as they have received life: yea, are born under a neceſſity of Dying; they may indeed paſs from Death to Life through Grace, 1 Job. 3 14 But are by Nature under the power of Death: Conſequently this ſho…s the Happineſs of thoſe that are Redeemed from ſin; at leaſt a P…ivative Happineſs, that they are thereby delivered from Death and Hell; and how deeply engaged are all ſuch to Chriſt their Redeemer, to admire, love and live to him, who by ſuffering Death has taken their obligation thereunto. If Death be the Wages of Sin, there could be no life for any man, without the Death and Suffering of Chriſt who is our Surety. God could not withold this due, and remain juſt; for not only his Promiſes, but his Threatnings muſt ſtand for ever; In the day thou eateſt thou ſhalt dy. This then muſt be either the Sinner or the Surety; if Chriſt will be a Surety, he muſt be a Sufferer. Hence, he praying ſaith, If it be poſſible, let this Cup paſs; but it was impoſſible that Cup of Death ſhould paſs from the lips of our Saviour, if he would be a Saviour unto us: Juſtice would not be ſatisfied without the Delinquent or the Surety ſuffer Death according to the Threatning.
2. This ſh…ws the blameable cauſe of all Evil of Suffering of what kind or degree ſ…ever it be. All is comprehended under this word Death, and all is procured by Sin: Even the Sufferings of the Saints are chargeable to their own account, and a…e a fruit of ſin, if not properly the puniſhment thereof; and they may look upon Death it ſelf with no other aſpect then as the greateſt bodily Affliction which ſhall or can befal them. They as well as others muſt ſip of theſe bitter Waters not for ſatisfaction but ſubmiſſion to the Law. Indeed Death was d…c…eed and determined of God to ſeize upon Fallen Sinners in all its kinds; and we never yet find that doleful Sentence repeal…d as to a temporal Diſſolution in any Promiſe. It's true, Chriſt is the Reſurrection and the Life, and ſays, Whoſo beliveth in me, though he were dead, yet ſhall he live. But Dy he muſt, that is a Statute which never will be reverſed. Heb. 9.27. And we ſee it execu…ed in Divine Providence on every ſort of men in the world; yea, ſuch of whom it is ſaid, Ye are Gods, muſt dy like men, Pſal. 82.6 Riches and Greatneſs prevail not for a Reprieval; neither will Grace and Holineſs exempt from this Sentence. Though the wicked fall twice under the dint of this Goliah's Sword, yet 'tis appointed for all once to dy▪ For as by one man ſin entred into the world, and death by ſin, ſo Death paſſeth upon all men, for that all have ſinned. Rom. 5.12.
3. This ſhows how odi…us a thing Sin is unto God. The odiouſneſs whereof appears.
(1.) In that God inflicts any puniſhment, brings any Evil upon man. Man who was his greateſt Favourite, the Object of his peculiar…d light, the Subject on whom he firſt heapt the treaſures of love and goodneſs. God loved all his Creatures, but man ſuperlatively, whilſt he remained in Innocency. Surely then, 'tis not a ſmall matter which turned the heart of God againſt man, and the ſtreams of his love into hatred. Great is the Evil of Sin that diſingratiates this Favourite, that ſtirs up the Wrath of God againſt his beloved Creature, yea againſt his only Beloved Son, when he appears as man, and in his behalf.
(2.) In that he brings ſo great Evil, inflicts ſo high a degree of puniſhment as Death; Corporal, Spiritual, Temporal, Eternal. It is not a ſmall matter would reſtrain the influences of Gods love; how offenſive then muſt that be which turns his love into infinite wrath, that nothing leſs will content him, than the utter deſtruction of the Offender. We may make a light matter of ſin, and extenuate it in our own apprehenſions; but God makes every br…ach of his Law to be Capital; we have many Laws, but a few Capital; whereas God makes every Law ſuch. He that breaks any one of his Commandments forfeits his life: God has ſet Death as a ſtated penalty of every ſin: Sin therefore is exceeding hateful to God, and we need not wonder at it, becauſe i… there were any Deicidtum, it were by ſin. A Sinner deſtroys much good, and if it were poſſible, would annihilate God himſelf, the Fountain of all good. This ſtrikes at the Life and Being of God, therefore it is ſo odious, that he loves to puniſh it with Death. But,
4. Though Sin be ſo odious to God, yet ſee and admire how gracious God is unto Sinners.
1. In his patience, that he forbears, reprieves from preſent Execution, or does not b…ing the full weight of his Wrath at once. It's admirable long ſuffering which ſuffers the Children of Death to live at all. Indeed the Curſe has taken part hold, and Death has beg…n to ſeize on man from the firſt ſ…; from the firſt touch of the Apple man began to dy; his after breath was his dying breath; and every breath the impenitent Sinner breaths, is the expiring of his Soul; but 'tis Gods patience which allows him to breath at all
2. In his Beneficence He not only reſtrains Judgment by one hand, but beſtows bleſſings with the other. He maketh the Sun to riſe on the evil and the good, and ſendeth Rain on the juſt, and on the unjuſt. Mat. 5.45. There are none ſo bad but partake of his Goodneſs in this life. Alſo he gives to many the opportunity of eſcaping Death, and the offer of Life Eternal, affording means of Grace to bring them thereunto.
5. This ſhows how odious and deteſtable Sin ſhould be unto us; were it only the deadly effects of it. The lovers of ſin are haters of God and themſelves too: Every wicked man is a Felo de ſe; A Felon, a murderer of himſelf. Prov. 11.19. As Righteouſneſs tendeth to life, ſo he that purſueth Evil purſueth it to his own death. The lips of ſin are lying lips, its favouring flatteries are cruel deceits; it ſpeaks men fair as Joab did to Abner & ſtrikes Death at the ſame time. Stollen waters are ſweet, and bread eaten in ſecret is pleaſant; but the Gueſts of this Banquet are in the Depth… of Hell. Therefore men ſhould hate Sin as Death and Hell it ſelf, being the High way thereunto; & this hatred ſhould be univerſal: for there is the ſame reaſon to hate every ſin as any ſin, for the leaſt is d…adly.
Many may pleaſe and deceive themſelves with a falſe diſtinction of ſins into Venial and Mortal. Whereas indeed, all are venial upon Repentance and Faith in the Lord Jeſus; but otherwiſe all are mortal and damnable; and though all are not pu…iſhable with Death by Humane Laws, but a few ſtripes or ſhillings is the ordinary penalty, whence ſo many are imboldened to tranſgreſs (I fear) yet let ſuch preſumptuous ones conſider, that God and his Law will not be ſo eaſily ſatisfi…d, nor the puniſhment thereof endured. Beſides the hazard of being left to run from leſſer to greater ſins, till they arrive at the Gallows, as many others have done before: they are certainly reſerved to a future Judgment, wherein tricks of youth, wantonneſs and other ſins, which are here made light of ſhall be doom'd with an heavy Condemnation. Eccl. 11.9
There are two general Arguments or Motives to hate Sin: Love and Fear.
1. Love to God ſhould make us loth to offend him. We have higheſt reaſon to love him who is the Sun of all our Light, the Fountain of our life, the God of our mercies, and Father of all our Comforts. We have nothing, we can have nothing that is good and deſirable, but what is diſpenſed out of his Treaſury, and Benefits are Bonds, they oblige Lege Talionis: by the Law of Retaliation… The Love of God ſhould conſtrain us: and love to him ſhould make us not only love what he loves, but alſo hate what he hates: we ſhould have the ſame common friends and enemies. Now Sin only is an Enemy to God: How then ſhall we take pleaſure in ſin againſt him, who takes no pleaſure in our Death? But love of God and our ſelves too ſhould make us abhor that which is ſo diſpleaſing unto him, and deſtructive to our ſelves.
2. Fear of God ſhould deter us from ſinning againſt him. If we do not forſake Sin for love of God as a gracious Father, yet the Fear of God as a terri…le Judge ſhould put a ſtop to the current of our Iniquity: If the Goodneſs of God which has found out a way of Redemption from Sin will not allure and perſwade, let the Juſtice of God which will inflict Eternal Damnation as the puniſhment for ſin affrighten and enforce us: If the Light of his Countenance, which is better than life, and the joys of Heaven perſwade us not; let the dark ſhadows of Death, and the ſorrows of Hell conſtrain us to this abhorrence of Sin, which can only keep us from the Happineſs of the firſt, and bring us into the miſery of the latter.
And here Conſider, That the leaſt ſin may do us this deadly miſchief, (as was before hinted.) The leaſt grain of this Poyſon will kill both Body and Soul, if it be not expelled by true and timely Repentance: Therefore if we hate the nature of ſin, we ſhould hate the leaſt ſins, which are of the ſame poiſonous nature, and mortal effect.
Further to excite, maintain and increaſe our abhorrence of every ſin, let us think more on Death, which is the bitter fruit thereof. And we have a threefold Object for medita…ion herein. viz. The Certainty, the Extremity, the Eternity of this Death.
1. The Certainty of it. There is nothing more certain than this, that Death is the conſequent of ſin. So ſure as God lives, ſo ſure every Sinner dies; The Life of God is as queſtionable as the Sinners death; the Sinner as much as in him lies would deſtroy God; God therefore will certainly deſtroy the Sinner▪ All the Attr…butes of God are offended by ſin, and will be avenged of the Sinner. The love of God unto himſelf, as it ſets his heart againſt ſin, ſo it will ſet his hand on work to deſtroy the Sinner. Is it poſſible that God ſhould not be true, or that Truth it ſelf ſhould ly…? If this be impoſſible, then 'tis impoſſible that ſin ſhould eſcape without the reward of Death. If God be a God of Truth, then every Sinner is a Son of Death. For this is that which God hath ſaid, and will make go…d; The Soul that ſins ſhall dy: Whether the Sinner be warned or no, he ſhall dy, as Ezek 3.18, 19. If the Watchman gives not warning, he haz…rds his own life▪ but that …rees not the Sinner from Death.
Again. Is i… p…ſſible that God ſhould forget his own Holineſs? I… God be a Holy God, as …e is, Exod 15 11. then he cannot but hate all that is contrary and ſanctifie himſelf by bearing teſtimony againſt ſin. Is it poſſible there ſhould be any Unrighteouſneſs in God? No, He is a God of Juſtice and without Iniquity; but it would be injuſtice to withold a Debt from him to whom it is due: If God be juſt then, he will pay the Sinner his wages; therefore Death ſhall be certain, for this is the Reward by agreement: God will be a faithful Pay-maſter, tho' he does not always pay down, or preſently. It is no Unrighteouſneſs to remain for a time in Debt, at leaſt if the Debtor has not bound himſelf to preſent payment. But Juſtice can never utterly forget to pay the Debt it ows. God lets the Sinner have time and opportunity to finiſh his work, and when ſin is finiſhed, it ſhall be fully rewarded. God has not only given his word for it, (which is as good as a Bond) but ſealed his Decree to puniſh Sin w…th Death: yea, he has ſealed it with the Blood of his own Son. If it had not been the abſolute determinate Counſel of God, the cup of death had paſſed the lips of our Saviour Chriſt; He had never dyed; he had never deſcended into Hell, if Hell and Death were not the certain determined portion of the Sinner in whoſe ſtead he dyed. God the Father would have granted the life of the Elect Gratis, if his Decree had not made it impoſſible▪ God would have ſpared his own Son, in whom he took infinite delight, if Juſtice had not tyed up his hands, (to ſpeak with Reverence.) Our Saviour himſelf cries unto his Father, If it be poſſible, and Chriſt never made a prayer that was not heard by his Father. This is Hypothetical or Conditional, If it …e poſſible, but it was utterly impoſſible▪ Infinite Juſtice will not be ſatsfied unleſs the Delinquent or Surety ſuffer this Death for Sin. The Bowels of God, his heart would never have b…rn that his only begotten Son ſhould have endured ſuch an Agony in the Garden. Th…ſe drops of Blood would have commanded pitty and releaſe if there had been any poſſibility of it. But Juſtice cannot permit that the Surety ſhould eſcape Death, and yet the Sinner live. Well then, if God ſpared not his own Son, his only Son, but delivers him up to Death and Hell for ſin imp… t…d. How impoſſible will it be for any out of Chriſt to eſcape? Can any look, or is there any hopes that we may find more Favour at Gods hands than his only Son? and yet He if he will take upon him the ſins of his Elect, muſt drink of this cup of Death. There is a Second Death, and that is as certain as the firſt: As ſure as there is a Heaven, ſo ſure there is a Hell, a Lake of Fire and Brimſtone, and all the wicked of the Earth ſhall have their portion in it; there is none ſhall eſcape, not ſo much as one. It's true, they that a…e gotten into the Ark, Ch…iſt Jeſus, they ſhall be ſaved; but whoſoever is not found in him ſhall periſh. All the Elect have been in Hell already, and have ſuffered the pains of it in their Surety; But they that have no intereſt in the Death and Suffering of Chriſt, they muſt ſuffer theſe Eve…laſting Torments in their own perſons, and there is no poſſible Redemption for them It will be a vain confidence or hope to rely on general mercy, or the comm…n Goodneſs of God to his Creatures; The mercy of God will deceive ſuch as rely on it without ground; The ſtreams of Gods mercy unto Sinners, they all run in this one Channel, through Jeſus Chriſt our Lord; there is no mercy in God for the Salvation of Sinners but in Chriſt. Chriſt died not for Angels, they are loſt irr… coverably therefore; and unleſs he had undertaken and overcome Death for …s, all we muſt have been overcome by this Death; and though ſome Sinners may have made a Covenant with Death, and are at an Agreement with Hell, yet this ſhall be diſannulled, it ſhall not ſtand, it is a refuge of lies they truſt unto, and the deceit will be but an addition to their Torment, Deut. 29.19, 20. For any to think of peace when God proclaim… War, to hope for life when God has threatned death, is but to flatter themſelves with a Dream, yea, 'tis a comforting themſelves with the ſparks that will conſume them. For Death is certain.
And under this Head we may alſo conſider its ſuddenneſs. It certainly will be ſudden; Death ſhall ſpeedily overtake ſin. The day of Patience and Forbearance, it is but ſhort; The Lord delays his Coming, but not long. The day of the Lord is near at hand, whether of particular, or general Judgment: The day of the world is but a ſhort day, the day of ones life much ſhorter, it will ſoon be at end; and the night of end leſs darkneſs will ſucceed. Yet a little while and he that ſhall come will come, and not tarry. God comes on the Sinner ſuddenly and terribly; The Chariot Horſes of his Juſtice are ſwifter than Eagles to bring Deſtruction upon Sinners; though they ly faſt aſleep in Sin, yet their Damnation ſlumbereth not at all.
2. Meditate on the Extremity of Death, that it may work a greater abhorance and dread of Sin, which procures it. Indeed, as the happineſs of the Saints in Glory is greatly ſurpaſſing our higheſt conceits; ſo proportionably the wretchedneſs of the Damned in Hell muſt needs be the deepeſt miſery. Their Torments are invented by infinite Wiſdom, and inflicted by Almighty Power. God is terrible when he appears in Mercy (as Jacob ſays.) how much more when he cometh in Fury: If fearful in the giving of his Law, how dreadful in revenging the breach of it? In the day of Gods patience and goodneſs here, awful are his Judgments; what then will the Day of his Judgment be? If the Afflicting hand of God be ſo heavy upon his own Children, whom he loves with infinite and everlaſting love; what will be the weight of the hand of his Wrath upon his Enemies, whom he hates? If the love of God be ſo wrathful; how direful will his wrath be? If they are ſuch diſmal d…ops that fall from the love of God, as all the Afflictions of his Saints do; how ſcalding will the drops of the vial of his wrath be? yea what will be the burning Sea of incenſed Fury? If the Fire of God to refine his People be ſo hot and almoſt inſufferable; how dreadful is the boiling Lake of Fire and Brimſtone? If thoſe Rods for his Children be ſo ſharp and ſtinging, what are thoſe fiery Scorpions to torment his Enemies withal? Heavy Judgment fall upon Sinners in this life, which is the day of Gods patience, but how intolerable will his wrath be in the day of his Wrath and Vengeance? If his li…tle Finger be ſo heavy, a very touch of it, how inſupportable will the loins of his wrath be? This will ſurely preſs down to the loweſt Hell. The Extremity of the Sinners miſery might be conſidered on both parts, viz Their Extruſion or Baniſhment out of Heaven, and from the Society of the Bleſſed for ever: And alſo their Intruſion and incarceration among the Curſed in Hell for ever. Where or what this Hell is which the wicked are caſt into; The Scripture leaves us without the diſtinct knowledge of it. It may be this Earth, or this Viſible World. That which has been the ſtage whereupon the Sinner has acted his Rebellion againſt God, ſhall alſo be the Scaffold of his Execution: Theſe Creatures which have groaned under the burden of man, who has imployed them againſt their Maker, may be reſtored unto their liberty and ſerve their Creator, in being Executors of his Wrath on man. This beautiful Fabrick of the World being perfected to become a Palace for man, a Subject unto God, may be diſſolved and confounded to become a Priſon, a Dungeon for man a Reb…l.
But whereſoever and whatſoever Hell ſhall be, it is a diſmal place: a place of utter darkneſs; of horrour and conſumption: a Pit of Noiſe, where is nothing to be heard, but Weeping and Wailing, Banning, Curſing, Blaſpheming of God, and the horrible out crys of Deſpair, raiſed from what is to be meditated on in the third and laſt place, Viz.
3. The Eternity of this Death, which is the wages of Sin. This is common to the Wicked with the Godly; that their reward is Eternal, Dan 12.2. The life of the Saints it is Eternal Life and the Death of the wicked it is no leſs than Eternal. It is an ever dying Death: As its ſaid, Rev 9▪ 6. There men ſhall ſeek Death, and ſhall not find it, they ſhall deſire to dy, and it ſhall flee from them. This indeed is the miſery of the Second Death, that it will not ſuffer a man to Dy ▪ Death would be ſweet in this Death, but this is the Sting of Death, the immortality of it.
Were all the pleaſures of this whole World contracted, and put to one drop of the wrath of God, they could never ſwee…en it; but yet the Eternal duration of this exceeds the bitterneſ… of it in it ſelf; that when whole Myriads of Ages are paſt in thoſe horrid Torments, yet the time is no whit ſhortned. Its direful to conceive of the eaſeleſsneſs of the pains of Hell, that Dives ſhall not have one drop of water to cool his Tongue: But the Endleſsneſs of thoſe Tormets, its intolerable. What's a Drop to the Ocean; a Sand, a Duſt or a little Atome, to the World? yet theſe hold a proportion: but now between the longeſt time and Eternity, there is no proportion. We have never a line to meaſure Eternity by. Our Thoughts that are moſt ſwift, and extenſive, they are not able to reach to the End of Eternity: It has no end. Our Souls cannot graſp it. EVER and for EVER, it is a word will poſe the ſtrongeſt Head. How can we comprehend that which has no limits, ſee to the End of that which has no End?
The leaſt particle of Time detracts from the greateſt Summ of Finite Sorrows, let them be multiplied never ſo far, by parts, it will be worn out: But the further ye go in theſe Eternal miſeries, we are never the nearer to an End: Hell is as laſting as Heaven, and never is waſted. Its the Hell of Hell that it is Eternal. The never dying Worm is the Worm of Hell. This frets out all comfort, all eaſe, all hope, that thoſe Torments are perpetual.
This is the happineſs of the Saints, the Heaven of Heaven, that thoſe joys are Eternal: and this is the greateſt miſery of Hell, that there is no End of miſery. This one circumſtance has more weight in it, than all Hell beſides. To paſs through the Fire is dreadful; what is it then to dwell with Everlaſting Burnings? Yet this muſt be the portion of all that live impenitently in their ſins.
Who then can, (after this has been told them as moſt certain,) take any pleaſure in ſin? If there be any pleaſure in it, it is but for a moment, than vaniſhes away; but the pain that abides for ever.
One ſerious Reflection on each of theſe, would bring men to ſee and confeſs the truth of that, Prov. 14 9. That they are fools who make a mock of ſin. None ſuch, fools as thoſe that laugh themſelves into miſery; and yet none more certainly do ſo, than they who make a mock of Sin. They ſport themſelves into their own Deſtruction, and pleaſantly they goe down to Hell, where thoſe Eternal Flames become their firſt Awakeners: and then men begin to be wiſe, when it is too late. They that ſatisfy themſelves with the momentany pleaſures of this World, and deride thoſe Everlaſting Miſeries of the other, ſhall have leiſure enough to Repent their Folly, when their Repentance ſhall only increaſe their Sorrow, without hopes of any Eaſe or End.
I might alſo ſhow how Precious a CHRIST ſhould be unto every Sinful man: how welcome a Saviour, and how reviving to hear of Life after Death:
But of this in the latter Clauſe of the Text.
The End of the Firſt SERMON.