love but besides that there is a course of affection that floweth naturally and kindly from the Father to the child as it is with those rivers that fall downward they fall more vehemently then those that are carried upward so the more naturall the affection is the more vehement it expresseth it selfe in the motion to such objects Now when the Father expresseth his affection to his child this is more vehement because it is more naturall there is more strength of nature in it I cannot stand upon this only a word by way of inference and application to our selves First are naturall parents thus to their children Then here is a ground of faith for the children of God that he is pleased to stile himselfe by the name of Father and to receive them into the adoption of sonnes and daughters This was Davids expression of God As a father hath compassion of his children so hath the Lord on those that feare him And the Prophet Isaiah expresseth it fully In all their affliction hee was afflicted and the Angel of his presence saved them in his love and pittie hee redeemed them and bee bare them all the dayes of old hee bore them upon his wings This giveth confidence and boldnesse to Gods children in making their requests knowne to him This was it that incouraged the Prodigall I will arise and goe to my father and say Father I have sinned against heaven and before thee c. God saith S. Bernard alwayes grants those petitions that are sweetned with the name of father and the affection of a child I should hence speake somewhat to children to stirre them up to answer the love of their Parents but other things that follow forbids me any long discourse of this Secondly here is Davids pietie expressed in this Who knoweth whether the Lord will bee gracious to mee Hee exprest not only the Pittie and affection of a naturall father to a child but pietie also arising from the sense of his guilt Hee was guiltie of sinne and by sinne he had brought this sorrow upon himselfe and therefore who knoweth whether the Lord will bee gracious to me in sealing to me the pardon of my sinne this way in adding this mercy as a further assurance of his love in granting me the forgivenesse of my sinne God had told him by Nathan that his sinne was pardoned though he told him the Child should die it may be by the same mercy he will release me from this sentence of death upon my Child whereby he released me from the guilt of my sinne before Here I say is the sense of his owne sinne The point I note hence is That Parents in the miseries that befall their children should call their owne sinne to remembrance All the sorrowes and sicknesses and paines and miseries that befall children should present to Parents the remembrance of their owne sinne It was the expression of the Widow of Sarepta to the Prophet Eliah Art thou come to call my sinnes to remembrance and to slay my childe Shee saw her sinne in the death of her Child So I say in all the afflictions and crosses that befall children the Parents should call to remembrance their owne sinne But some men will here say There seemeth to be no need of such a course for God hath said plainly That the child shall not die for the sinne of the Parent And after God cleareth his owne waies from inequalitie and injustice by that argument The sonne shall not beare the iniquitie of the father Therefore what reason is there that Parents should call their sinnes to remembrance in the miseries that befall their children I answer Though he say the child shall not die for the Parents sinne yet we must understand it a right for what doth hee meane by the sinnes of the Parent And what doth hee meane by death By sinnes of the Parent he meaneth those sinnes that are so the parents as that the children are not at all guiltie of those sins then the children shall not die By Death he meaneth as the word signifieth the destruction of nature So death shall not befall the child for that sinne that himselfe is not guiltie of But how then come little children to die before they have committed any sinne actually was this for their owne sinne or for the sinne of their Parents I answer for their owne sinne they die for the soule that sinneth it shall die and all children have sinned they brought sinne into the world and sinne brought death as the Apostle speakes therefore death reigneth over all even over those that have not sinned according to the similitude of Adams transgression that is that have not sinned actually as Adam had done yet neverthelesse they die because they have sinne upon them they have the corruption of nature In sinne they were borne and in iniquitie their mother conceived them and the wages of sinne is death therefore they die for their owne sinne But what if temporall judgements and afflictions befall them is this for their owne sinne or for the sinne of their Parents I answer for both both for their owne and for the sinne of their Parents for as death so all the miseries of this life are fruits of originall sinne which is an inheritance in the person of every child by nature as soone as it is borne but yet if the sinne of the Parents be added to it that may bring temporall judgements There are many instances and examples of this how God hath visited upon the posteritie of wicked persons the sinnes of their Fathers according to that threatning in the second Commandement And this you shall see either in godly children of wicked parents or in ungodly children of godly Parents Suppose a man leave a great deale of wealth to his children and have one that feares God amongst them it may please God to lay some losse or crosse upon him to the undoing of him he may utterly be impoverished and beggered and deprived of all that meanes that his father left him by unrighteousnesse Hee getteth an heire and in his hand is nothing saith Solomon that is God deprived him of all that estate his father left him by unrighteousnesse Now I say here is a judgement upon the father and yet a mercy upon the child A judgement upon the father that all that he hath laboured for that which hee lost his soule for should bee vaine should come to nothing and not benefit his posteritie as he thought Yet it is a mercy to the childe to the child of God He by this meanes is humbled it draweth him from the world Nay when God emptieth him of these things that were unrighteously gotten he giveth him it may be an estate another way wherein he shall see God his Father provide for him without any indirect and unlawfull courses So sometimes the very shame and reproach that falleth upon wicked children here it is a
remaineth unchangeable yet the sentence according to the externall expression seemeth altered to us so the change is in us and not in God Hence let us note something briefly for our selves and that is this First how to understand all those threatnings in Scripture that seeme peremptory and absolute by this rule A judgement is threatned against a nation against a person or family c. Yea and it is absolutely threatned in divers places because thou hast done such and such evils therefore such and such things shall come upon thee All such as these are to be understood conditionally though they seem to be expressed absolutely And the rule God himselfe giveth At what instant I shall speake concerning a nation and concerning a kingdome to plucke up and to pull downe and to destroy it If that nation against whom I have pronounced turne from their evill I will repent of the evill that I thought to doe unto them Whatsoever I threatned in my Word if they turne to me by true repentance I will turne all that evill from them that I have threatned against them and would certainly have brought upon them if they have not returned I say thus we are to understand all these and upon this ground we may build some further uses that I will but touch First to take off those discouragements that lie upon the hearts of many When they find themselves guiltie of a sin against God when they see that sinne threatned with severe punishment and judgement in the word of God now they conclude their case to be desperate it is in vaine to seeke further to use the meanes the Lord will proceed in judgement and there is no stopping of him This is an addition to a mans other sinnes to conclude thus Marke how the Lord expresseth himselfe in the 33. Ezekiel The people were much troubled about such things there say they Our transgressions and our sinnes bee upon us and wee pine away in them how should wee then live The Prophet had incouraged them notwithstanding their great sinnes to returne by true repentance and they should not perish neverthelesse they are muttering discouraged with feare breaking their spirits withdrawing themselves from God the judgements of God are begun upon us the hand of wrath is gone out against us wee are pining away in them though we are not wasted yet yet we are like a man in a consumption that wasteth by degrees how shall we live certainly wee shall die Saith the Lord say not thus among your selves but know if yee turne yee shall live As I live saith the Lord I have no pleasure in the death of the wicked but that the wicked turne from his way and live turne yee turne yee from your evill wayes for why will yee die oh house of Israel Beware of discouragements therefore it is Sathans devise that when once he hath drawne men from God by a path of sinne to hold them under discouragements that so hee may ever after keepe them from turning to God againe It was his devise whereby he would have kept Adam from turning to God after he had committed that great sinne in eating of the forbidden tree Hee thought of nothing but hiding himselfe from God and so he did hide himselfe amongst the bushes of the Garden I heard thy voyce and was afraid and I hid my selfe Marke here was a feare of discouragement in Adam that whereas he should have come and fell downe before the Lord and have begged mercy and said as David here Who knoweth whether the Lord will bee gracious to mee He ranne cleane away from God There is a feare of reverence that keepeth a man with God and there is a feare that draweth a man to God but this feare of discouragement driveth a man from God and that is the temptation of Sathan to keepe a man from God when once he hath turned aside from him Therefore that is the first thing take heed of such inward discouragements as may drive you quite off Secondly Take incouragement then to seeke the face of God in his owne meanes and way He hath threatned judgements against others for the same sinnes that yee find your selves guiltie of when they have returned to him they have found mercie Returne yee to him in truth and seeke his face aright and yee shall find the same mercie In the prophesie of Ioel yee shall see there that though God had threatned judgements nay though he had begun judgement for that was the case of those times judgement was begun upon them yet neverthelesse the Prophet calleth them to fasting and weeping and telleth them that the Lord is gracious and mercifull and ready to forgive and who knoweth if he will returne and repent and leave ablessing behind him Therefore let us doe our parts and seeke God in truth amend our lives and then no question of this but that God will returne It is an old device of Sathan to draw men in stead of Gods revealed will to looke to Gods secret will whether I be absolutely rejected or cast off or not But this is not the thought wherein a Christian should exercise himselfe his maine businesse is this to make his calling and election sure by all the â—…vidences of it by a holy life walke obediently to Gods revealed will and be certaine thou shalt not be rejected by Gods secret will He never rejecteth those by his secret will and purpose and decree to whom he giveth a heart to walke obediently to his revealed will So much for that Who knoweth that the Lord will be gracious to me that the child may live The incouragement is this That the child may live But marke his expression Whether the Lord will bee gracious to me that the child may live If he had said no more but this Who knoweth whether the childe may live A man would have thought this would fully enough have expressed his mind but there is more in it that could not be expressed without this addition Who knoweth whether the Lord will bee gracious to me that the child may live The life of a child is a mercy to the father David expresseth herein both his Pitty and his Pietie His Pittie He accounteth all the good or ill that befalleth his childe as his owne if death befalleth it he accounteth it as a miserie that befalleth himselfe if sicknesse befalleth his child hee accounteth it as an affliction upon himselfe This is his naturall pittie that same naturall affection of a Father to his Child See such an expression of the woman of Canaan Have mercie on mee thou sonne of David my daughter is miserably vexed of a divell The Daughter was miserably vexed and the mother cryeth out Have mercie on me There is such a simpathy ariseth hence from the naturall and free course that love hath in descending from the Father to the Child There are not only morall perswasions that may invite and draw on
bones with strong paines What 's the reason of this but that man may come to this conclusion with himselfe that hee may bring his owne heart to a reckoning for his former cariage This is that the Apostle saith for this cause many are weake and sickly among you and many sleepe some were taken with sicknesse upon others there was a consuming weaknesse and others were strucken with death what is the end that God propounds in all this For this reason that wee should judge our selves for if wee judge our selves wee shall not be judged of the Lord but when wee are judged wee are chastned of the Lord that wee should not bee condemned of the world As if hee should say God now calleth you to a reckoning in this life to the end you may prevent that heavy and grievous one that comes after this life Againe when outward afflictions prevaile not God hath spirituall afflictions to awaken mâ—…n Thus David when hee was in a deepe sleepe of securitie God awakned him with a spirituall judgement see his speech in the 32. Psal. When I kept close my sinnes my bones were consumed and I roared for the disquietnesse of my soule what followed God by this meanes brought him to confession I will confesse my transgressions to the Lord and thou forgavest the iniquitie of my sinne Thus God in this life calleth men to a reckoning sometimes by â—…he preaching of the Word sometimes by judgements upon the outward man or by terrours upon the soule But if all this prevaile not to make a man reckon with himselfe in this life then God hath another reckoning after this life where every man must give an account and cannot avoid it and there hee must abide the sentence of the Iudge that would not prevent it before That there is such a Iudgement to come it appeareth By the equitite necessitie of it In respect of God the Saints the wicked Frst I say in respect of God there is a necessitie of it That his Decree may bee fulfilled and executed Hee hath appointed a day wherein he will judge the world in righteousnesse And his counsell shall stand and hee will doe all his pleasure Secondly it is necessarie that Gods honour may be vindicated Now things seeme to goe in some confusion and disorder in the world Good men the children of God are not alwayes best in the place of judgement I have seene saith Solomon an evill under the Sunne that in the place of judgement wickednesse was there and in the place of righteousnesse that iniquitie was there this observation Solomon makes therefore I said God will bring to judgement every thing both good and evill for there is a time for every worke and every purpose God hath a time to doe that great worke that he hath now purposed What is that worke that is to bring every worke to judgement whether it bee good or evill I say if wee consider this it is necessary that there should come a judgement that shall set all right againe It is necessarie likewise in respect of the Saints The very tribulations of the Saints in 2 Thes. 1. 5. are called Indigma an evident demonstration or a manifest token of the righteous judgement of God There is a necessitie of it in respect of them in two regards First that their innocencie that is traduced here may bee manifest They undergoe many disgraces and hard censures amongst men the world accounts them proud hipocrites singular foolish vaine-glorious and I know not what now saith Iob my witnesse is in heaven and saith Saint Paul I care not to bee judged of you or of mans judgement hee that judgeth me is the Lord. The Word in the Greeke is mans day as if hee should say Men have their day here but God hath a greater day after the Lord will judge in another manner and upon other grounds then men doe Secondly it is necessary also that their workes may be rewarded When we speake of reward wee meane not the reward of merit wee meane the reward of grace called a reward because God is tied to it by his promise The servants of God though they serve him with all care they have not the fatte of the earth as sometimes the Ishmaels of the world have they doe not abound with outward things as many others doe nay sometimes they are in the worst condition and that makes Gods wayes the more despised as if God were not able to maintaine his servants in the world in his wayes and worke God therefore hath a time when his servants shall have full measure heaped up pressed downe shaken together and running over When God shall make up his jewels as hee saith in Malac. 3. then shall yee discerne betweene the righteous and the wicked betweene him that serveth God and him that serveth him not Marke yee shall discerne God will make it appeare to the whole world in the day when hee makes up his jewels that notwithstanding his servants are despised and lie here under divers pressures yet that they are a people whom he delights in and accounteth as his treasures Thirdly it is necessarie in respect of the wicked too that is First that Gods righteousnesse may fully be manifested Secondly that their unrighteousnesse may fully bee punished First I say that Gods righteousnesse may fully bee manifested therefore the day of Iudgement in Rom. 2. 5. is called a day of wrath and revelation of the righteous judgement of God As if hee should say As God will manifest his wrath against the vessels of wrath so hee will make it appeare to the world that hee proceedeth in a right manner and by a right rule in judging For wee must know that howsoever God cannot bee unjust and howsoever that the ungodly men in this life contend with their owne consciences such is the hardnesse of their hearts and abundance of corruption that they would faine justifie themselves amongst men and againe howsoever it bee true that the soule when it is departed out of the body is under Gods particular judgement by an intelectuall elevation of it that it may receive the sentence of the Iudge by an illumination and by such a spirituall and contemplative discourse and observation and understanding of Gods actions as that by reflection upon it selfe it may know it selfe to bee accursed or acquitted and accordingly is entred into the possession either of happinesse or miserie Yet all this is secret in the world till the day of Gods tribunall come wherein secret things shal be made manifest and things that have been done in darknesse shall appeare before men and Angels Secondly As Gods justice must be cleared and fully manifested so the wicked and unrighteous must bee fully punished They are not fully punished when they are under the sense of Gods wrath in this life or when the soule is judged at death there must bee yet a further degree for
every member and for every sense I cannot stand upon particulars Thu must give an account likewise for the gifts of â—…y mind how thou hast imployed thy wisedome and learning and experience c. For all thy passions hee that is angry with his brother unadvisedly is in danger of judgement For all the dispositions and inclinations of thy heart for out of the heart commeth thefts and murthers and adulteries In a word whatsoever abilitie thou hast whereby thou mightest have beene beneficiall and serviceable to the Church and Common-wealth thou must give an account of it in particular unto God hee will call thee to a reckoning of every parcell by it selfe The Master in the Gospell that gaâ—… the talents to his servants hee called them to an account for every talent hee gave them so there must bee a particular enumeration to God of all those severall abilities where with hee hath fitted thee for his service how thou hast behaved thy selfe in matter of health and strength and time in thy senâ—…es in the members of thy body how with thy mind how with the dispositions of thy soule how in all the gifts and endowments hee hath intrusted thee with for the service of the Church and Common-wealth Secondly it is called a reckoning because in this reckoning God will goe by a method keepe an order such an order as men doe in reckoning with their accomptants every thing hath his due place God will proceed to give every one in the day of judgement his due place and yee shall find then many sinnes that yee have accounted the lightest of all will bee the most heaviest and grievous at that day I will set thy sinnes in order before thee saith God in Psal. 50. Hee had reckoned them up confusedly here these things thou hast done but I will set them in order before thee God will observe such an order as every thing shall have its due place its due head In the first place shall be that Apostacie whereof all Adams posteritie are guiltie This David saw and therefore when hee judged himselfe hee judged himselfe as one borne in sinne I was borne in sinne and in sinne hath my mother conceived mee In the next place shall bee that concupiscence that depravaâ—…n of nature from whence all actuall sinnes proceed This Saint Paul knew and therefore hee bewaileth it as the originall and root of all other actuall sinnes Rom. 7. God will begin first with the sins of the heart because thence commeth all the outward actions of the whole man Then all the outward actions Hee will begin first with those against the first Table Atheisme infidelitie prophanenesse contempt of God and his service neglect of his glory and the opportunities hee hath given us And â—…hen the Law and the Gospell come together hee will proceed more severely for the sinnes against the Gospell then the Law That is the reason that our Saviour telleth us that it shall bee easier for Sodome and Gomorah then for Capernaum at the day of Iudgement Why so Sodome and Gomorah had the Law but Capernaum had the Law and the Gospell too And saith the Apostle Heb 10. If they that obeyed not Moses Law died of how much sorer judgement shall they bee guiltie of that disobey the Gospel of Christ the law of faith Thus God will proceed And therefore when yee would exercise repentance follow Gods order mourne more for impenitencie and infidelitie then for other things Bee more humbled for sinnes against the first Table for prophannesse for Atheisme and neglect of God then for sinnes against the â—…econd though these must bee lamented and repented of too Againe be more in lamenting the inward sinfull disposition of thy heart then thy outward sinfull actions and forget not the originall root of all which we brought with us into the world I say marke Gods method and his order that which hee takes most notice of at the day of Iudgement lay that to thy thoughts and take greatest notice of it now It is a grievous thing for a man to be borne in sinne but to adde actuall sinnes to that it is more grievous For a man to sinne in thought and in heart is grievous but to adde actuall sinnes to those it is more grievous It is a grievous thing for a man to sin against righteousnesse to deale unjustly with men but to deale unrighteously with God in point of his worship is more grievous It is a grievous sinne for a man to disobey the law of God but to disobey the law of faith to delay repentance to deferre turning unto God is far more grievous Thus we should marke Gods order that hee will observe when he bringeth us to a reckoning Thirdly It is called a reckoning because God will proceed with men at that day as Masters with their servants by writings by bookes In the tenth of Daniel the booke was opened and in the 20. Revel there is mention made of bookes that should bee opened God will proceed with all his stewards upon bookes that shall be opened The bookes are either the booke of the Law that shewes what wee should have done The words that I speake saith Christ the same shall judge you at the last day And there is one that judgeth you even Moses that is read daily And then secondly there is the booke of Conscience that shewes what wee have done here God will put the memories of men to the taske as Abraham did Dives Sonne remember that thou in thy life time hadest thy pleasure So remember that thou in thy life time haddest riches but how didst thou imploy them remember that thou hadest Authoritie and office and place in the Church or Common-wealth but what service didest thou doe to God remember that thou haddest wisedome and learning and knowledge but what good had the Church or Common-wealth by it God I say will put every mans memorie to the taske what opportunities are lost carelesly nay what opportunities he avoided wilfully when hee might have done God better service yet lest he should bee disadvantaged in his by-respects in the world hee bauked them remember this The sinnes of Iudah saith God are written with a penne of Iron and with the point of a Diamond they are graven upon the table of their hearts God hath the sinnes of men graven on the table of their hearts Little doest thou that art an old man thinke of a thousand things that God will bring against thee that were done in thy youth Ioâ—… little thought till the day of his affliction when God made him possesse the sinnes of his youth that there was such abundance of guilt against him as there was God will remember that that thou hast forgot God will proceed by bookes and this will cleare Gods justice in his proceedings and make every thing appeare righteous in the sight of men and Angels because every mans conscience shall testifie against himselfe and therefore
greater worke to doe to prepare for my owne death God in the death of this man speakes to me to prepare for my owne And then to glorifie God by submission to his will make it appeare that thou acknowledgest a power in God to dispose of thy house to doe every thing by patiently resting in his will And yet this comfort is added though children be tooke away that they shall not returne in an earthly manner yet they shall in a better manner Parents are contented to part with their children for a time for their preferment Children though theyare very young that are commended by the prayers of the godly Parents into the hands of God these whose hearts God hath inlarged and quickned fervently and faithfully to pray in the behalfe of their children they may rest in this assured that they shall meet at the Resurrection in a better manner their children shall be better preferred then if they were on earth and shall be raised up to perfection Here you see there is not a tooth bred in a child without a great deale of paine and every tooth cost some paine but this mortall bodie shall put on immortalitie and this corruption shall put on incorruption This weake body shall be made strong weake children strong without paine Death endeth these things and the Resurrection shall present him in a perfect measure of strength in a glorified estate So much for this text and for this time FINIS THE STING OF DEATH OR THE STRENGTH OF SINNE ROM 5. 12. By one man sinne entred into the world and by death sinne ROM 7. 9. When the Commandement came sinne revived and I died LONDON Printed by Iohn Dawson for Ralph Mabbe 1639. THE STING OF DEATH OR THE STRENGTH OF SINNE SERMON VI. 1 Cor. 15. 56. The sting of Death is Sinne and the strength of Sinne is the Law SOlomon telleth thus that there is a season for every thing there is a time to bee borne and a time to die These two are the two great seasons of all men we are as sure to die as we are sure we have lived and every degree of our life is but a steppe to our death Every man of us hath but a part to act here in the world when wee have done that that God hath appointed us we are drawne off from the Stage by Death You will say this is a hard condition for so Noble a creature as Man is to be folded up in the grave for so faire a beautie as the life of man is to be closed up in eternall darknesse that Man should turne to the acquaintance of dust and wormes and make his habitation with rottennesse and loathsomnesse that Death should have the victorie of so excellent a Creature it is a hard condition The Apostle thinkes not so he thinkes otherwise Death saith he ver 54. is swallowed up in victorie As if he should say It need not trouble you to thinke so of Death the condition of it is not so strange and hard as men take it to be It is swallowed up in victory If a man have a strong enemy to deale with it might trouble him but it is no great matter to deale with a conquered enemie Christ hath overcome Death hath conquered that strong enemie Death is swallowed up in victory Therefore Saint Paul in the precedent and subsequent verses of this Chapter seemeth to insult and triumph over Death Oh Death saith he where is thy sting oh grave where is thy victorie As if he should say before Christ came and conquered thee Death thou wert victorious so it was there was a sting in it before Christ sweetned the Grave there was something that was terrible in the Grave but now because Christ is come and hath gotten the victory over the one and sweetned the other therefore Saint Paul breakes forth thus into an insultation and triumph But how can this be Why doth the Apostle thus triumph The reason is insinuated in the verse I have read to you the sting of death is sinne and the strength of sinne is the Law But this is the occasion of trouble to Christians No it is not thankes bee to God that hath given us victory through Iesus Christ our Lord As if he should say I will shew you the reason of my triumphing over Death there was a sting in Sinne and Sinne is the sting of Death and the Law is the strength of sinne but Christ hath tooke away sinne and hath satisfied the Law sinne being taken away Death cannot hurt me the Law being satisfied Sinne cannot prejudice me This was the cause of the Apostles and in him of every Christians insultation over Death The words I have read containe two parts First the sting of Death Secondly the strength of Sinne. First the sting of death is sinne Secondly the strength of sinne is the Law If there were no law there would bee no sinne and if there were no sinne there would be no death Sinne is the transgression of the Law and sinne is the sting of death I shall only at this time insist upon the first of these from whence I shall deliver that which if it please God to accompany with his Spirit may be usefull to you The proposition shall be the very words of the Text Sinne is the sting of death This Proposition I would not have you understand in this sense only that death came in by sinne meerely in a habit though that be true too But understand it in this sense That all the horrour and terriblenesse of Death all the power and rage it hath whatsoever makes it fearefull to a man it receiveth it all from sinne It is sinne that armeth Death against a man if Death have any weapons against a man Sinne puts those weapons into the hands of Death if Death have any poyson against a Christian the sinne of that person putteth that poyson in it Death may bee considered two wayes either as Christ hath made it or as we make it Death as Christ hath made it is a medicine to a Christian a passage and entrance to happinesse it is a day of redemption and refreshing and so we need not be afraid of it Death as we by sinne have made it is the Pale horse Saint Iohn speakes of in the Revelation it is as a fearfull arrest to the debtor it hath a sting in it and so it is fearefull But that I may open this point more profitably wee will enquire into these particulars First what death the Apostle speakes of here Secondly of what sinne he speakes of Thirdly in what respect sinne is called the sting of death And then we will make the use and application of all this First of what death doth the Apostle here speake of that sinne is the sting of For answer hereunto there is a double death corporall and spirituall Corporall death is the privation of the soule when the soule is severed from
such meditations No man can live well till he can die well Hee that is prepared for Death is certainly freed from the danger of death neither is there any so fit a way to bee ready for it as to be often minded of it Therefore I have made choice at this time to speake of this verse wherein ye see the Apostle declareth and leadeth us to treat of foure things First that there is a Death Secondly that this Death is an enemie Thirdly that this enemie is the last enemie Lastly that this least enemie shall be destroyed A word or two of each of these parts First Death is Yee know that well enough your eyes shew it you daily our senses declare it so plainly that no man is so senslesse that knoweth it not It is agreed upon by all Only for your better furtherance to make use of this point let us acquaint you with that which nature will teach yee concerning Death Secondly with that which Scripture will teach you above and better then Nature Nature sheweth yee concerning Death first what it is And then Secondly what Properties it hath It telleth us this That Death is an absence from life a ceasing from beeing when one was beeing to be thrust as it were out of the present world and be cast some where This is all that Nature informeth us concerning the Essence and beeing of Death Death is a dividing of us from this life and from the things of this life and sends us abroad we know not where Secondly Nature teacheth us three Properties concerning Death One that it is universall It hath tied all to it high and low rich and poore Death knockes at the Princes pallace as well as at the poore habitation of the meanest man It is a thing that respects no mans greatnesse it regardeth no wealth nor wit nothing Death takes all before it That Nature teacheth too Secondly Nature teacheth that Death is inevitable If a man would give all the world he cannot thrust it out of dores It takes whole Armies aswell as one man It scorneth to bee resisted by the Phisitians there is no words no meanes to escape it It is such an enemie as we must grapple with and it will conquer This Nature teacheth Againe Nature teacheth that death is uncertaine A man knoweth not when Death will come to him or when it will lay hold on him or by what meanes it will fetch him out of the world It may fetch him out of the world at any time or in any place and by such occasion as it is impossible for any wit to thinke of before This is in substance all that Nature teacheth And the knowledge of this it is for good use aswell to remember and consider it as to understand it But now I goe on to tell yee what the Scripture teacheth concerning Death for that giveth a perfecter and larger information of the thing then the dimme light of Nature The Scripture then over and above that which Nature sheweth telleth us concerning Death these things First it sheweth better what it is and then It sheweth whence it commeth and what are the causes of it Thirdly it declareth the consequences what follow upon it And lastly and bestly it telleth us the remedie against the ill of Death In all which Nature stumbleth and can doe little or nothing First the Scripture telleth us what it is It letteth us know that it is the disolution of a man not the annihilation It doth not make him cease to bee but takes asunder a while the soule from the body It carrieth the one to the earth and the other to another world so that both continue to bee though they be not united as before The word of God teacheth us that he hath created the world as it were a house of three Stories The middle is this present life where we be And there is a lower place the Dungeon a place of unhappinesse and destruction There is a higher place a pallace of glory According as men behave themselves in this middle roome so Death either leadeth them downe to the place of unhappinesse or conveyeth them up to the pallace of glory and blessednesse This Nature is ignorant of but the Scripture is plaine in The rich man dieth and his soule is carried to Hell the poore man when he died his soule was advanced to Heaven So that Death is nothing but the messenger of God to take the soule out of the body and to convey it to a place of more happinesse or more miserie then can be conceived Secondly the Scripture acquaints us further with the cause of death Philosophers wondred since nature desireth a perpetuitie and continuance of it selfe that man should be so short a time in the world The Scripture endeth this wonderment and tels us that man indeed was made immortall to continue for ever and should not have died but sinne came into the world and by sin death Death is the mother of sinne and of all miserie that by little and little draweth to death I say sinne the first sinne of our first Parents whereby they transgressed that most easie and equall mandate about eating the forbidden fruit That transgression that was the treading under foot the covenant of workes and the disanulling of it that sinne let in Death at a great Gappe and now it triumpheth and beareth rule over all the world Nature cannot tell which way in the world a man should die so soone and that hee that is the Lord of all creatures should bee inferiour to a great number of them in length of life But the word of God unridleth this riddle and telleth us that God made man that hee might and should have lived for ever but Sinne comming and comming in the person of the first man it brought death and made all men mortall and when sinne entred Gods curse came and that working upon us poore and miserable creatures it is the cause that we cannot continue long here It was equall that death should follow sinne for since God made man to obey his will when man had unfitted himselfe for Gods service it was reason that he should have a short continance of life for the longer he endured the more he would abuse himselfe Yee see then two things that the Scripture teacheth concerning death The third thing it sheweth is what followeth after death and that is plaine It is appointed for all men once to die and after death commeth judgement Nature never dreamed of judgement after Death but the Scripture telleth us there is a Judgement after Death Judgement what is that Judgement yee know is a calling of a man before Authoritie a looking into his wayes a considering of his actions a finding out whether hee be a sinner an evill doer and if hee find him so to passe sentence according to his evill deeds When God hath tooke the soule from the body hee takes the soule first
thinke of some way how wee might shift and shun it but it is beyond the kenne of our eyes we are no more able to see that then the Ayre being therefore out of sight it is out of our reach we know not how to grapple with it we know not with what weapons to encounter it And a Spirituall Enemie I call it because though it seize on the body it strikes at the soule By Gods decree the death of the soule is a concommitant of the death of the Body and were it not by Gods mercy reverst they would still come like lightning and thunder and strike both together Againe it is a spirituall enemie because it fighteth against us in the strength of sinne It commeth armed with a Sting the sting of death is sinne Some make question whether if Adam had never sinned he should ever have died But me-thinkes the Apostle Saint Paul putteth it out of qustion By one mans disobedience sinne came into the world and by sinne death All those Death 's that S. Austin reckoneth up First when the soule is deprived of God separated from him Secondly when the body is separated from the soule Thirdly when the Soule is separated from the body and from God and suffereth torments for a time Lastly when the soule is separated from God and rejoyned to the body to suffer torments eternally All these are the recompence and reward of sinne Therefore Death comming and being an Enemie thus armed whatsoever kind of death it be we may well say it is a spirituall enemie and the more spirituall the more dangerous Fourthly and lastly it is a continuall Enemie And it is the more dangerous for that It laies hold of us in the wombe and never leaves us till it hath brought us to the Grave Beloved wee doe not only die when we die but all the time we live assoone as wee begin to live we begin to die As Seneca saith Every day wee die because every day some part of our life is gone As a Candle it is no sooner lighted but presently it begins to waste as an houre-glasse it is no sooner turned but presently the sand begins to runne out So our life it is no sooner breathed but presently it begins to vapour out As the Sea what it gaineth in one place it loseth in another so our life what we gaine one way wee lose it in another looke what is added to it so much is tooke from it the longer a man liveth the lesse he hath to live Death doth by us as Iacob did by Esau catcheth us in the wombe and never leaveth us So wee see it is a Common a Secret a Spirituall a Continuall Enemie Next we are to consider How and wherein Death sheweth it selfe an Enemie What Death deserveth at our hands to bee thus accounted and feared Fearfull and terrible it is that is certaine So Aristotle It is the most terrible of all terribles Bildad in Iob calleth it the King of terrours What doth Death bring with it to make it fearfull I answer Death hath sundrie concomitants and companions that attend it that make it a formidable Enemie First the Harbingers that come along with it Sicknesses and diseases infirmities old age and difficulties These are all fearfull to nature and through feare of these Death keepeth men all their life in bondage They make our lives as it were a life rather like a life then a life indeed So that howsoever the Apostle said in another place as it were dying and Behold wee live There Death hath the tanquam and life the Ecce yet here we may say as it were living and behold wee die here life hath the tanquam and Death the Ecce Life is but as it were a life it is but the shadow of a life that man walketh in Man walketh in a vaine shadow and disquieteth himselfe in vaine It is true it lighteth not on all alike some it commeth on as a Lyon and breaking their bones from morning to evening it makes an end of them to others it is as a Moth in the garment secretly in their lives by degrees insensibly pining and consuming them Howsoever what Harbinger soever it bringeth it visiteth us with many touches and twitches before it come falling pell-mell thicke and three-fold on us when they come In respect of these it may be said to be an Enemie Secondly the dissolution that Death bringeth For it dissolveth the frame of nature It divorceth and separateth the soule from the Bodie those two companions that have lived so lovingly together and perhaps have lived a long time together This is another thing that makes Death looke like an Enemie Friends and companions that have lived long together are loth to part wee see in experience old folke commonly are more loth to part when they are old then when they are young Now there is none neerer then the soule and bodie there is none have lived so long or so loving it must needs be tedious for these to part and be an affliction and vexation when neither the body can longer retaine the fleeting soule or the soule longer sustaine the drouping body Therefore in respect of this also Death being the cause of this no marvell though nature reluctate and we looke upon it as on the face of an Enemie Thirdly the horrour of the Grave The men of Darknesse as Iob calleth it the place of oblivion the pit of stinch and rottennesse this is another thing that nature shrinketh and relucts at For there we must burie out of our sight that that once was the delight of our eyes as Ezekiel said by his wife And though it were never so lovely before yet it quickly becommeth loathsome Our Beds must be made in darknesse where corruption and wormes must be the Mattresse and Coverled to lie under us and spread over us Thou shalt say to Corruption thou art my father and to the worme thou art my mother and my sister That bodie of thine that God in the wombe so wonderfully made that thou all thy life-time peradventure hast delicately cherished lapped in Silke in Furre pampered with sweet wines Death as a proud Tyrant will set his foot upon it and throw thee downe to the horrid dungeon where thy flesh shall putrifie and thy bones rot and the beauty of it though sometime it were as the Rose and the Lilly of the field shall soone become as loathsome as the dung in the streets This is another thing that makes the face of Death dreadful and terrible when we thinke of such privations and annihilations as these thaâ—… wee shall come from a beeing to no beeing These cannot but make Death looke with the face of an Enemie Fourthly The losse and deprivation of all worldly contentments and worldly imployments that is another thing that makes Death terrible and fearfull to us Looke whatsoever contentment wee tooke in any thing here we must bid
on his thigh and saith with Ieremie Woe to mee because I have sinned Secondly to this Sorrow must bee joyned acknowledgement and confession of sinne to Almighty God for so witnesseth the Wise-man Prov. 28. If wee confesse and leave our sinnes wee shall have mercy So David saith Psal. 32. 3 4. I said I will confesse my sinnes and thou forgavest the iniquitie of my sinne And Saint Iohn telleth us in his 1. Epist. 1. 9. If wee confesse our sinnes God is faithfull and true to forgive us our sinnes So you see Confession as well as sorrow absolutely required to obtaine remission A man must even Arraigne and as it were indite himselfe before God plead guiltie acknowledge his trespasse whatsoever it bee and judge himselfe worthy to bee destroyed for them or else hee repents not though he weepe out his eyes with mourning and lamentation The third thing requisite is a firme purpose of amendment of life Whosoever will have God to accept his teares and bend a favourable eare to his humiliation and acknowledgement he must so acknowledge what evill hee hath already done that he put on a stedfast purpose of doing so no more according to the direction that our Saviour Christ giveth to the man that hee had healed Ioh. 5. Goe thy way and sinne no more and as Saint Paul speakes Let him that stole steale no more And therefore the Wiseman putteth on this part to the former in the before alledged place If wee confesse our sinnes and leave them wee shall find mercie There must be I say a settled purpose and a fixed flat determination in the soule of every man to cast off those transgressions that hee hath confest and to returne no more to commit them atleast not to allow those sinnes that he hath acknowledged Lastly there must be added to the former three or else they will not availe neither an earnest supplication to God for mercy and forgivenesse through the mediation of his welbeloved Son Jesus Christ which was wont to bee craving mercie without this mentioning of Christ before hee was offered and revealed to the world But now it must be so done as wee must specially and particularly preferre our thoughts and desires to him in begging mercie at his Fathers hands for his sake alone So David after the numbring of the people I have done exceeding foolishly but Lord blot out forgive the sinne of thy servant So God commandeth Hos. 14. 2. Take to you words and say to the Lord receive us graciously So did David when he renewed his repentance and so must all men doe when they begin to repent Have mercy upon mee according to the multitude of thy mercies and blot out my transgressions c. These are the parts of repentace And this is the first thing required at our hands as the condition of the Covenant of Grace without which wee can never obtaine life eternall And this repentance consisteth of sorrow for sinne and acknowledgement of it to God with a firme purpose of amendment and earnest petition of pardon for the sake of the Lord Jesus Christ. And this is such a Doctrine as the Covenant of workes the Law never taught to the sonnes of men Nay verily it will not admit it the Law scornes as it were to admit repentance for it excludeth sinne Repentance implieth sinne in all the degrees and kindes therefore it is farre from accepting Repentance If thou hast once broke the Law repent or not repent Amend or not amend be sorry or not sorry thou shalt never be pardoned or forgiven It is a rough and sterne Schoolemaster that will whip and scourge offending children though they crave pardon never so much It is a rough Creditour that will throttle the Debtour and cast him into Prison though he confesse the debt and be never so importunate in asking favour and patience But the Covenant of Grace it is a sweet Doctrine a comfortable Doctrine Thou hast sinned oh man and broken the Law and fallen from the favour of God and all possibility of salvation in thy selfe but come be sorry for thy sinne acknowledge it to thy Maker resolve to runne on in it no longer crie to him for pardon of it hee will graciously pardon thee This is a sweet Doctrine you see full of comfort and consolation yet it is a Doctrine that tendeth to the honour of the Justice of God as well as to the honour of his grace and love the Lord could not prâ—…cribe other conditions for receiving us to favour but that wee shâ—…ld repent What Judge would so abuse mercie as having past the â—…entence of death upon a Malefactour will yet pardon him 〈◊〉 save him from the halter if he be not sorry for his crime and â—…me and intreat for mercie and favour and confesse that hee hath offended and promise never to doe so againe there is no mercy and pardon for such a one because mercie must not oppose Justice though it may somewhat as we may say mittigate Justice The bloud of Christ if it were shed tenne thousand times over it could never corrupt the Justice of God it may satisfie it but not corrupt it now the Justice of God were corrupted if it should admit an impenitent and hard-hearted sinner to favour and bestow upon him remission of sinnes and life everlasting that would never leave it nor forsake it nor bee sorry for it but still goe on to offend God and trample under foot his authoritie this being contrary to Justice in the very nature and essence of Justice it cannot possibly bee effected no not by the shedding of the bloud of Christ the bloud of Christ is of that value that it satisfieth the Justice of God and causeth him upon the penitence and humiliation of a sinner to receive him to grace and favour You see now what is the first part of the Condition required on our side for the obtaining of life by Christ that is Repentance The next is Faith in Christ. This wee are taught every where If thou beleeve in the Lord Iesus Christ saith the Apostle to the trembling Jaylour thou shalt bee saved And saith our Saviour this is the worke of God that yee beleeve on him whom hee hath sent This beleeving on Christ is I suppose nothing else but a staying and resting and depending and relying upon the merits and satisfaction of our blessed Saviour by the vertue and merit thereof to obtaine remission of sinnes and eternall life and all good things promised in the New Covenant at the hands of God He that goeth quite out of himselfe forgetteth all his owne actions casteth behind him whatsoever seemed good in him and wholly claspeth on Christ and cleaveth to him staieth on him resteth on him for the remission of sinnes and for the favour of God and for grace and salvation this man beleeveth in the Lord Jesus Christ and this man performes that dutie which makes him one with
corruption to cure and purge out that And therefore it is formen to be wiser then God to ground their actions upon another principle and ground then God grounds them Indeede the servants of God doe not the actions of obedience simply because of the Law written in the Scriptures but they have the Law written in their hearts too so the Spirit of God is a Spirit that guides them according to the Law and disposeth them to those actions that are sutable to the Law yet he never excludes or puts them from the Law from subjection to the Law in point of obedience I say therefore errours creepe in amongst men to dreame of a libertie from obedience when the Scripture speaks of a libertie from the Law but in other sences not in matter of dutie Secondly let men looke to the Law for tryall too Gal. 6. 3 4. If a man thinke he is something when he is nothing he deceiveth him selfe but let every man try himselfe and prove his owne worke Let him proove his owne worke by what shall he prove it Why by the Law By the Law here we meane the whole Word of God the Law of workes and of Faith I say let him proove his workes by this Law by the written Word of God Therefore if a man would now know how it shall goe with him at the day of judgement let him begin to judge himselfe by this rule before hand Let him reason thus eyther I shall stand as condemned or acquitted if as condemned it is by the Law therefore marke so farre as I goe on in any sinne against any knowne truth of God so farre I stand in the estate of a condemned person Therefore consider beloved you doe exceedingly wrong your selves because you doe not looke thus upon your actions you looke not upon them as upon things that are transgressions against the Law that shall judge you and that therefore if the Law of God condemne such actions now then thou standest as a condemned person by vertue of that Law Alas durst men goe on without repentance in any course of sinne if they tooke themselves as condemned men in truth by vertue of the Law There is not any word that thou speakest but as soone as it is spoken thou standest in the estate of a condemned man and if thou interest not thy selfe in Christ and come not in certainly the Law will passe upon it Therefore seriously consider of this that there is no evill or particular sinne that you goe on in but if the Law condemne it Christ will condemne it too at the day of judgement Therefore you must before hand condemne your selves that you may not be condemned of the Lord 1 Cor. 11. 32. Iudge your selves and you shall not be judged of the Lord. But yet this remaynes a truth still that hee that doth not condemne himselfe that doth not take off his sinnes by unfeigned repentance he stands a condemned person before the Lord because he stands condemned in the Law Therefore I beseech you beloved pleade not any priviledge in Christ I speake this the rather because men use the Gospell to their owne destruction I say plead not priviledge by Christ if you goe on in the allowance of any sinne Shall we continue in sinne that grace may abound God forbid saith the Apostle So I say when a man will come and plead I believe and I hope to be saved by Faith yet neverthelesse it may be thou art a swearer a vaine spender of thy time it may be thou art a neglecter of the duties of the worship of God and of thy duties towards men c. thou art a man in some constant course in some way of sinne or other I say this shewes thee to stand as a condemned man and in the state of a condemned man I say not that such a man shall infallibly bee damned because God may give him repentance that hee may come out of the snare of the divell but wee say hee stands for the present in the state of a condemned person and he is condemned by the Law and remaynes so till this be reversed by repentance till hee have sued out his pardon by interresting himselfe in Christ. Therefore consider this seriously that there is not that sinne in thought that thou committest not any act of sinne whatsoever but because of that sinne thou art condemned in Law therefore thou standest in the state of a condemned person for that sinne therefore there must bee somewhat done now to take off this I say a man may have a pardon and yet if he sue it not out it is of no force or use to him so letno man talke hee is a justified person by Christ but thou must sue out this pardon Therefore wee are taught upon daily suing to renew our daily prayers for the pardon of sinne There must be a daily suing out of the pardon and that upon this ground so there must be a daily condemning of thy selfe and of sinne in thy selfe Alas what shall become of a world of men and women I speake not of those that are without wee leave them they are condemned in the sight of all the world but wee speake of those that are now in the Church of those that goe some what forward in the profession of Religion and hope and are perswaded that they are in a good case and yet have little care to set things right betweene God and themselves but though such and such actions be condemned by the Law yet they hope that there is a generall mercy that will pardon it though they never sue out their pardon I say the Law shall passe on thee till thou doe that that concernes thee to be released from the rigour and sentence of the Law he that confesseth and forsakes his sinnes shall finde mercy Prov. 28. 13. This must be done and so in other particulars the Scripture is large in these things that somewhat must be done by us to sue out this pardon that though there be an act of pardon in God a free act yet there must somewhat bee done by us to sue out this pardon for our selves or else wee stand in the state of condemned persons But these things I leave to your meditations and so I fall upon the next point which I will briefly touch and that is no more but thus that since there shall be a proceeding in the day of judgement by the Law wherein mens actions and words shall bee brought to account therefore The consideration of the day of judgement should be an effectuall insentive provocation to stinmen to a holy and conscionable walking in this life So speake and so doe as those that shall be judged by such a Law Since the Apostle makes this use of it to direct us both in our speeches and actions I say we may learne hence that the consideration of the judgement to come wherein Christ will proceede according to the Law it
23. For the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. THe latter part of this Chapter from the 12. Verse to the end is spent in a grave and powerfull dehortation of the faithfull from securitie in sinne against which the Apostle useth sundry arguments That which he presseth most is drawne from the severall ends to which sinne and righteousnesse doth leade men The end of sinne is death vers 21. therefore that is not to bee served The end of of righteousnesse is life everlasting vers 22. therefore that is to be imbraced Because there is now difference in the manner of the proceeding of these two ends death comming from sinne as from the meritorious cause but life from righteousnesse another manner of way therefore the Apostle addes this epiloge and conclusion in the last verse plainely shewing and more clearely expressing the manner of them both for the wages saith hee of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. In which words we have a description of a twofold service Of sinne in the former clause And of God or righteousnesse in the latter And how both these are rewarded The one with death it payes us well And the other with life which is bestowed by the free gift of God through Christ. These are the two parts the two generall points that we are to consider First the wages of sinne is death saith the Apostle Of sinne That is of the depravation and corruption of our nature and so consequently of every sinne that being not onely it selfe sinne but the matter and mother of all sinne when sinne hath conceived it bringeth forth death when sinne is put forth whereby he signifieth the generall depravation and corruption of our nature from whence all sinne flowes So it is here The wages The word in the originall signifieth properly victualls because victualls was that that the Roman Emperours gave their souldiers as wages in recompence of their service but thence the word extends to signifie any other wages or Salary whatsoever The wages of sinne is death by death here is signified and meant both temporall and eternall death especially eternall death for it is opposed to eternall life in the next clause of the sentence therefore that is that that is principally meant The wages of sinne is death that is eternall death This for the exposition of the tearmes The point to bee observed from this first part of the Text is this that Death is as due to sinne as wages to one that earnes it To such a one wages is due in strict justice if a man have a hyred servant he may bestow a free gift on him if he will if he will not he may choose but his stypend or his wages he must pay him unlesse he will be unjust for it is the price of his worke and so is due to him that he cannot without injustice withhold it After such a manner is death due to sinne the very demerrite of the worke of sinne requires it as being earned God is as just in inflicting death upon sinners for their sinnes as any man is in paying his labourer or hired servant their wages for this is the generall plaine scope of the Apostles words here So in the beginning God appointed Gen. 2. 17. where hee told Adam concerning the forbidden fruite in the day that thou eatest thereof thou shalt die the death As if hee should have sayd when thou sinnest death must be thy wages The same is repeated Ezek. 18. 20. where it is sayd The soule that sinneth shall die expressing the wages of sinne it is death that is the recompence of sinne if sinne have his due then death must follow So the Apostle had shewed before in this Epistle Rom. 5. 12. that by one man sinne entred into the world and death by sinne so death went over all men for as much as all men had sinned All had sinned therefore all are payed with death And Saint Iames shewes the consequence and connexion betweene these two the worke and the wages he tells us Iam. 1. 15 that when sinne hath conceived it bringeth forth death All these places are evidences that death by Gods ordinance by his appointment is the due of sinne as due to it even as wages is to a hyred servant or one that hath earned it What death is it that is due to sinne Both temporall and eternall death I say both deaths concerning both which the truth is to be cleared from some doubts It was the Pelagians errour to thinke that man should have dyed a naturall death though he had never sinned so they thought that the naturall temporall bodily death was not the wages of sinne Contrary to the Apostle in the placâ—… I spake of Rom. 5. where hee makes that death that goes over all men which must needes bee naturall death to enter by sinne sinne brought in death no sinne no death at all But it may be objected when God told Adam in the day that he eate the forbidden fruite he should die the death he meant not temporall death there as the event shewes for such a death was not inflicted upon Adam in the day that hee sinned for after he sinned he lived still in the world naturally hee continued living many yeares after I answer notwithstanding all this Adam may bee sayd to die a naturall death as soone as he sinned because by the guilt of his sinne he then presently became subject to it and God straight way denounced upon him the sentence of death therefore it may bee sayd he straite way dyed As a condemned person is called a dead man though he be respited for a time Besides the Messengers and Sergeants of death presently tooke hold of him and arrested him for sinne as hunger and thirst and cold and diseases daily wasting of the naturall moysture to the quenching of life Indeede God suffered him that the sentence was not presently executed so to commend his owne patience and to give to Adam occasion of salvation the promise of Christ being after made and he called to repentance by that meanes to attaine a better life by Christ then he lost by sinne It is objected againe Christ redeemed us from all sinne and all the punishment thereof but he did not redeeme us from bodily death from temporall death for the faithfull wee see dye still even as others doe therefore it is concluded by some that temporall death is not the wages of sinne for then when wee were free from sinne by Christ wee should bee freed from that Our answer to this is that Christ hath freede all his elect not onely from eternall but even from temporall death though not from both in the same manner From temporall death first in hope of which the Apostle speaking 1 Cor. 15. saith The last enemy that shall be
Luke 7. and Iairus his Daughter Luke 8. and Lazarus here in this chapter And at his resurrection also hee manifested this his quickning power in that he rose not alone but raised the bodies of many of his Saints with him many of his Saints arose with him and as they rose with Christ their head so also they ascended to glory together with Christ their head and the resurrection of these it was an effect of the resurrection of Christ it was by the power of Christs resurrection Of these we may reade Mat. 27. 52. 53. The graves opened and many bodies of the Saints that slept arose and came out of their graves after his resurrection and went into the holy Citie and appeared to many Thus you have the first conclusion proved that Christ is the Author of the resurrection of the body Now in the next place the second conclusion is this that Christ is the Author and Fountaine of spirituall life also Hee is the Author of the Resurrection of the soule and the resurrection of the soule it is this when the Spirit of grace of which we were all deprived in Adam returnes againe to the soule of a naturall man and so quickens the man that the man begins to rise out of the Grave of sinne and to lead a new life a spirituall life the life of grace this is the resurrection of the soule Now that Christ is the Author of this Resurrection also of this spirituall Resurrection wee may demonstrate this by a multitude of Divine testimonies but wee will single out some few of the chiefe wee need goe no further then this Evangelist which affords plentifull testimonie for the confirmation of this truth As in Ioh. 4. 10. There Christ speaking to the woman of Samaria he said unto her If thou haddest knowne the gift of God and who it is that said unto thee give me drinke thou shouldest have asked of him and hee would have given thee living water Here the Spirit of Christ it is compared to living water by an allusion to the water that continually springeth out of a Fountaine And the Spirit of grace is compared to living water from the effects of it because the Spirit of grace restoreth spirituall life to the soule and then preserveth this life therefore it is living Water and Christ is as the Fountaine of this water that yeeldeth and giveth this living quickning water of the Spirit Againe in Ioh. 5. 21. there Christ chalengeth this power to himselfe As the Father raiseth up the dead and quickneth them so the Sonne quickneth whom hee will As Christ when he was upon the earth hee raised whom he would from the death of the body so now being in heaven hee raiseth whom he will from the death of the soule Yea the voyce of Christ sounding in the ministrie of the Word accompanied with his quickning Spirit is of power and efficacie to raise those that are dead in sinnes as wee may see Ioh. 5. 25. Verily verily I say unto you saith Christ the houre is comming and now is when the dead shall heare the voyce of the Sonne of God and they that heare it shall live Againe in Ioh. 6. 35. there Christ stileth himselfe the Bread of life and the Living bread Iesus said unto them I am the bread of life and in verse 48. I am the bread of life and againe verse 51. I am the living bread Christ is the living bread the bread of life who as he hath life in himselfe so he communicates spirituall life to all those that feed upon him And here is a broad difference betweene this Bread of life and ordinary bread ordinarie food for though ordinarie food can preserve naturall life where it is yet it cannot restore life where it is not but Christ is such living Bread that he restores life to those that are dead in sinnes and preserves that life that hee hath restored thus hee is the living Bread Againe Ioh. 15. 1. there Christ compares himselfe to a Vine and the faithfull to so many branches I am the true Vine saith Christ and my Father is the husband-man And in verse 5. I am the Vine yee are the branches Now as the branch of the Vine sucks juyce and sappe from the stocke and roote of the vine so all the faithfull receive spirituall juyce and life from Christ their head As Adam hee is a common root of corruption and spirituall death to all that come from him so Christ is a common roote of grace and spirituall life to all those that are his members And in this regard Christ is compared to a head and the faithfull to his members Collos. 1. 18. Christ is the head of his body the Church Christ is the head and the faithfull are his members therefore as in the naturall body the head that is the principium the fountaine of sense and motion it is the head that by certaine nerves and sinewes conveyes sense and motion to all the members of the body so in the mysticall body the Church Christ is the head that conveyes spirituall life and motion to all that are his members to all the faithfull Thus you see the second conclusion explained and proved also that as Christ is the Author of the resurrection of the body so hee is of the resurrection of the soule too it is he that raiseth the soule to spirituall life Now in the third place we are to shew you the reason why this double quickning power is here comprehended under one terme I am the Resurrection Now that this double power of quickening is to be understood here under this one terme wee need not I hope spend time to prove for that Christ speakes here of the spirituall resurrection and the spirituall life this I take to be evident from Christs owne exposition in the words following Hee that beleeveth in mee though hee were dead yet shall hee live Hee that beleeveth in me though he were dead in sinnes and trespasses before yet hee shall live the life of grace therefore I am the Resurrection Againe that the resurrection of the body is not here excluded it may appeare from the scope and intent of these words of Christ for the scope of these words here is to perswade Martha that hee was able of himselfe by his owne power to raise up her dead brother to restore him to life saith hee I am the resurrection I have power to restore spirituall life to the soule that is dead in sinne and this is the greater worke therefore I am able to restore naturall life to the dead body to restore the body that is dead in the Grave to life againe Now the reasons why this double power is here comprehended under one terme I am the Resurrection the chiefe reasons I take to bee these two First this double quickning power is here comprehended under one terme in regard of the Analogie and proportion betweene these two betweene
this is a truth concernes you in particular Judge your selves so farre profited by the Word you heare as you can make good application of it to your owne estate and condition Whensoever men come to heare the Word they come to heare somewhat that concernes themselves therefore whatsoever wee say befalls them that are in Christ apply it your selves and make account this is my case if I bee in Christ. Fourthly hence we might note thus much also that When a man is in Christ there is a reall change There is an evident change from what hee was before hee was in Christ. For so the Apostle reasons now you are in Christ there is such a change as from death to life there is a mervellous great change in you If there bee not this change in you neither are you in Christ and all the hopes you build on of being in Christ they are without a foundation they are upon an imaginarie Christ not upon Christ that is yours indeed If you bee in Christ let it appeare in a change let us see how you are changed since you were in Christ from that you were before for this make account of conclude thus much for your selves that all that are in Christ are changed But fiftly and lastly hee expresseth wherein this change consisteth and hee makes choice of such termes as are most acquisite and fit for his purpose He would expresse this spirituall change and marke what expressions hee useth to manifest it by no lesse then life and death There is such a change when you are once in Christ from what you were before as there is between a man that was dead and is now alive or a man that was alive and is now dead and this is that that I will insist now upon wherein note these particulars First the Analogie and proportion the aptnesse and fitnesse of the termes wherein the Apostle expresseth the spirituall change of those that are in Christ how fitly they may be sayd to be dead and alive Secondly it is observeable in what order the Apostle expresseth these first dead and then alive Make account that the worke of Grace in the effectuall change in your hearts it proceeds in this order First you are dead and then alive dead to sin first and then alive to God Thirdly note the certaine connexion of these two together so there is not onely a certainty in the object but a certainty in the subject too not only a certaintie that those that are in Christ shall live but it is certaine to you make account of this make this conclusion for your selves build on it know it for your selves as he sayd to Iob it is certaine if you be in Christ you are dead with Christ and you shall live with Christ make account of this Lastly the efficient cause of this great change exprest in these termes it is Iesus Christ our Lord make account of this if you be in Christ there comes a vertue from Christ an effectuall working of Christ by his spirit in your hearts such a powerfull worke as will conforme you to Christ dead and to Christ risen that you shall be dead to sinne and alive to God not by any strength in your selves or any excellent endowment in your owne natures not by any naturall inclination and abilitie but through the vertue and power of Iesus Christ our Lord working in you Thus you have the Text opened Wee will speake first of the Analogie and proportion the agreement betweene the metaphors here used and the things exprest by them That which the Apostle would expresse is that there is a marvellous spirituall reall change in all those that are in Christ from what they were before Now let us see how fitly it is exprest in these words that he sayth you are dead to sinne and alive to God that hee choseth to expresse it by life and death Had it not beene fit to have sayd thus much you are changed in your dispositions in your inclinations in your intentions in your actions you are changed in your conversations you are other kind of men in the inclination of your hearts you bring forth other fruit you lead other lives then you were wont to doe But hee expresseth it here yet more fully that is by that that includes all these and if there be any thing more may be added it includes that too yee are dead and alive Then we will consider First generally how death and life expresse the state of them that are in Christ. Secondly consider them in their particular application how death expresseth the first part of a mans change in sanctification and life the second part First wee take them in generall and let this bee the point that A man that is indeed effectually changed by vertue of his union with Christ hee hath such a change wrought in him as in a dead and living man as in life or in death Now first take it in generall you know life and death they imply first a generall change when a man is alive or when a man is dead there is not a change in some part onely but in the whole So it is here when a man is effectually changed from what he was by vertue of his union with Christ. A member may bee dead and yet neverthelesse the man alive but if the man be dead there is a general change that goes throughout it possesseth every part every member so that now there is no member of him but death rules in it then hee is a dead man So it is in this when a man is dead spiritually there is not a change in some particular actions onely in some particular opinions onely there is not an alteration of some of his old customes onely but it is a generall change so it goes through the whole man It is a change in the understanding he judgeth things otherwise then hee was wont to doe And there is a change in the will the inclination of it is to other objects then he was wont to bee inclined to And thence there is a change in his intentions he propounds other ends to himselfe then he was wont So there is a change in respect of the whole the Word is the rule of all a mans actions There is a change from particular evills from one as well as another that when any thing is discovered to him to bee a sinne to bee a transgression of the rule hee is turned from it So likewise when any thing is discovered to him to be a dutie agreeable to the rule according to the will of God revealed in his Word hee is a vessell of honour prepared for it and that is it the Apostle especially means when he compares them to vessells and he describes them thus they are vessells of honour fit for the service of their Master prepared for every good worke So that now as the Apostle sayth there remaineth no more conscience of sinne That is
shall not lose any thing that is comfortable and good you shall not lose life by it nay indeed the more you sinne the more you die every sinne is deadly and mortall every sin tends to your destruction to the taking away of life this is certaine Therefore looke as a man when hee is in a mortall dangerous disease that every man concludes if the disease prevaile hee will dye nay it hath so farre prevailed that it will bee the death of him you need no more to perswade him to spend all his estate upon Physitians to cure that disease Now the sinnes that you cannot endure should bee reproved that you cannot abide to reforme they will be death in the end your eternall death therfore labour especially against them When wee diswade you from sinne and perswade you to purge out sinne wee perswade you to your cure to bee free from your disease to be free from that that will end in death You shall not lose any rest and peace by it the more you mortifie sinne the more rest and peace you shall have nay the more sinne rules the lesse rest and peace There is no peace to the wicked but they are as the troubled waves of the Sea that alway foame and cast up myre and dirt as the Prophet speakes such is the restlesse agitation of a man that goes on in sinne he is ever restlesse and unquiet Would you have peace and quiet get out sinne that hinders all peace and quiet Againe you shall not lose outward good things not credite and name and esteeme Nay what dishonours you and exposeth you to reproach and shame and obliquie is it not sinne For what is it that men are evill spoken of is it not for this and that particular evill Doe you love your name avoide sinne sinne will end in shame it is the issue the fruit of it God will give you honour with his servants nay even in the hearts of the wicked You know the more men strive to mortifie their sinnes the more the world reprocheth them ordinarily but wee must not judge what men doe in their jollitie and in their passion but what themselves doe when they are upon the wracke of a troubled conscience upon their death-bed oh then if they might die the death of the righteous oh then they would they had lived the life of the righteous or any thing then if they had beene like such a one whom they scorned This gained esteme of Iohn in Herods heart Againe you shall not lose your wealth your estate all losses of estate that are judgements and punishments they are but the fruits of sinne you shall keepe your estate and keepe it with comfort as farre as it is good for you your sinnes provoke God even to curse your blessings You shall not lose your pleasure if you part with sinne nay you shall gaine pleasures All sorrow and griefe of heart and disquiet of spirit that ariseth from terrour of conscience are they not hence because of sinne Would you have joy and pleasure unspeakable and glorious part from sinne that is the cause of sorrow When wee bid you part with sinne we speake to you to part with a needlesse thing it is a superfluitie as well as hurtfull superfluitie of malice what need one sinne in the world cannot you live and be happy without it cannot you live comfortably and die blessedly without sinne Nay is it not that that hinders your blessednesse and happinesse The Angels in heaven they are blessed because they are without sinne but those of them that sinned they are reserved in chaines of darknesse to the judgement of the great day Adam in Paradise in the state of innocencie he was blessed he was without sinne but as soone as he sinned hee was cast out of Paradise and a Cherubin set with a flaming sword to keepe the way of the Tree of life that man should not come at it You your selves the best comfort the best peace the best evidences you have are those that doe arise from your hatred of sinne Therefore doe but consider how needlesse a thing it is Can you got any thing by it can you live a day longer or an houre more happy can you be a whit better by it If you could enjoy any present good by sinne there were somewhat to bee pleaded but what is it you get a little wealth by unrighteousnesse is it gaine Iob saith their belly shall be filled with gravell If a man fill his belly with gravell what hath hee gotten by it you will get that that you must cast up againe you get that that one day you will wish you had never knowne as Israell when they turned to God they should say of their garments of silver and gold that they had made for their Idols Get you hence So every worldly man that raiseth his estate by unrighteous meanes the time will come that hee shall wish all the money that he hath gotten were in the bottome of the Sea that he had never knowne what a penney or a house or apparell had meant that he hath gotten or made or appropriate to himselfe by any unrighteousnesse whatsoever What use is there of it And will you lose your soules for that that is nothing and will you lose heaven for that that is needlesse and eternall happinesse for that that will not doe you a moment of time not a little present good not a little present ease not a little present comfort But lastly the great benefit that redounds by it that is spoken of in the Text it is that you shall live and live to God The more you die to finne the more you shall live to God through Jesus Christ. Now wee come upon a strong motive to perswade you to set more heartily against those evils that are daily reproved the more you die to them the more you shall live to God Suppose the worke of repentance be a hard taske suppose it should be somewhat painfull suppose it bee something that vexe and disquiet the naturall spirit of man as there is paine in repentance and mortification of sinne yet neverthelesse if you may get eternall life by it is it not worth the while Consider what you doe for naturall life suppose a member of the body bee gangrened that it is in danger to bee spread over the whole body and the taking away of naturall life the losse of a hand and the losse of any member though it bee never so usefull rather then the body shall be in danger and a man deprived of life you will lose a usefull member and when you have done you doe it but in hope to preserve life for you are not sure when you have cut off that member to live a day after but yet because it is possible because it is the way to naturall life and yet if you have that life granted suppose for terme of yeares as Hezekiah had for fifteene
withereth and is fit for nothing but the Oven so it is with our lives Many expressions of the like nature might be added the Scripture is plentifull in these comparisons comparing our life to the Spiders webbe to a Weavers shuttle to the breath of a candle to a pilgrimage to a journey to the dayes of an hireling c. all of them things of a changeable and variable nature The second argument may be taken from the qualitie of our Natures and therein there are two things considerable both which imply a certaintie of death First our composition and matter whereof we are made wee are reared out of a mouldering and wasting principle our bodies are therefore stiled an earthly house 2 Cor. 5. 1. A house though of Iron will in time be cankered but a house of earth as it is most impotent against assaults so it is of its owne nature most apt and subject to dissolution And in this respect also they ar termed Tabernacles Now a Tabernacle you know is a thing of no perpetuitie made only to be soone set up and that in a mans passage and then asso one taken downe againe Secondly beside this there is in our nature sinne and corruption and this is it that doth put us to the sword and cause this deadly change this tares our lives with a continuall consumption The tree breedes the worme which will destroy the life of the tree wee in Adam gave leave to sinne and now it is that sin gives leave to death In the day that thou shalt eate thereof thou shalt surely dye Gen. 2. 17. and Rom. 5. 12. By one man sinne entered into the world and death by sinne and so death passed over all men in that all have sinned The shadow doth not so neerely attend the body of man as Death doth the body of sinne And Rom. 6. 23. the very wages of sinne is death God should doe that man wrong that hath hired out his soule all his dayes to sinne if he did not at night pay him with the wages of death The third Argument may be drawne from the certaintie of the Resurrection wee all beleeve the resurrection of our bodyes and and therefore wee must needes conclude a change of our bodyes for what is the Resurrection but life from death for the dead to heare the voyce of Christ and live What is it but a breathing in of the soule againe the lighting of the candle againe the body could never be raised if it were not first changed Thou foole saith Saint Paul 1 Cor. 15. that which thou sowest is not quickned except it dye The fourth Argument is from the infallibilitie of Gods decree it is appointed unto men once to dye and after death to come to judgement Heb. 9. 27. Thou mayest sooner expect that the course of the Heavens shall bee altered and the Center of the earth bee dislocated then that the purpose of God concerning mans mortalitie should bee reversed nay that may be for heaven and earth shall passe away but this shall never be not one jot of the word of God shall fall to the ground God hath purposed it and none shall disanull it nay he hath established his purpose with a word of confirmation Gen. 2. in the day thou eatest thereof thou shalt surely dye As if hee should have said Doe not deceive thy selfe but build upon it I have spoken it and will not alter the thing that is gone out of my mouth as sure as thou livest if thou eatest thou shalt dye Thus you see the first assertion cleared unto you I will addresse my selfe now to the second of which briefly too and then make Application of them both together As there is a certaintie of our change so wee should alway waite till it doth come There are two things which I will here inquire of for the fuller illustration of this point First what this continuall wayting may import Secondly why there should be such a constant wayting for the day of our mortall change First this continuall wayting mainly imports two things one acertaine expectation of death for wayting is an act of Hope expecting something if wee doe hope for that wee see not then doe wee with patience waite for it saith the Apostle Rom. 8. 15. A man is then sayd to wayte for death when hee is looking for it at every turne as a Steward waites for his Master when hee continually expects his returne when upon every voice hee heares or upon every knocke at the doore hee saith oh my Master is come this is hee that knockes So a man is sayd to wayte for death when in every action of his life in every motion of his estate in every passage of his courses sayth well I must dye when though his bones are full of marrow yet I must dye when though riches come in like a flood yet I must dye when changes appeare upon himselfe or others yet I must dye I have no abiding here I am but a sojourner and a stranger as all my fathers were I must not enjoy my Wife for ever Children for ever Friends for ever Lands for ever these comforts for ever my life for ever it is but a lease which may soon expire I am but a steward and I must bee called to an account such a one is gone before and I must follow after the writ of habeas corpus hath seized on him and for ought I know the next may bee for mee so when death comes I am readie to answer it as Abraham did his Sonne Isaack here I am it comes not upon mee as a thiefe in the night when I am a sleep and thinke not of him but as Ionathans arrow to David who stayed in the field and expected when it should bee shot and then hee rose up and embraced him Yee Brethren sayth Paul in 1 Thes. 5. 4. are not in darknesse that that day should overtake you as a theife ye are all the children of the light therefore let us not sleepe as doe others but let us watch and bee sober This is the first thing that wayting imports Another thing it imports is a serious preparation for the day of our change for it is not a naked expectation of a change arising from the certainty of death but it is also a religious preparation improving the interim of time for the best advantage for a mans soule before the day of change doth come which is here implyed in wayting Solomon calls it a remembring Eccles. 12. 1. Remember thy Creatour in the dayes of thy youth whiles the evill dayes come not and the yeares draw nigh when thou shalt say I have no pleasure in them what is this remembring of the Creatour but a care to know him a feare to offend him a studie to obey him and when is that to bee done Now now remember there must bee a present acting of this Moses calls it a numbring of our dayes Psal. 90. 12. and
and sea shall cast up 〈◊〉 their dead Wee have the parties to bee examâ—…ed let us now here the Articles upon which they are to bee examâ—…ed First Death is to answer to this 〈◊〉 where is thy sâ—…ng these words may bee understood â—…o maâ—…r of wayes 1 Actively 2 Passively 1 Passively where is thy sting that is the sting thrust out by Deatâ—… 〈◊〉 which 〈◊〉 the 〈◊〉 of Death is 〈◊〉 other then the present sence of the desert of death and guilt of conscience 〈◊〉 a dreadâ—… 〈…〉 take away this 〈…〉 for sinnâ—… 〈…〉 no 〈…〉 â—…is Saints and 〈…〉 of a punishment of sinne a remedie against all sinne of a short and fearefull cut to eternall death a faire and safe draw-bridge to eternall life 2 Actively where is thy sting that is the sting which causeth and bringeth Death In this sense the sting of death is sinne non quem mors fecit sed quo mors facta est peccato enim morimur non morte peccâ—…mus as Saint Austine most accutely and eloquently Sinne is sayd to bee the sting of Death as a cup of poyson is sayd to bee a potion of death that is a potion bringing death for wee dye by sinne wee sinne not by death sinne is not the off-spring of death but death the off-spring of sinne or as the Apostle tearmeth it the wages of sinne And it is just with God to pay the sinner this wages by rendring death to sinne and punishing sinne with death because sinne severeth the soule from God and not onely grieveth and despightfully entreateth but without repentance in the end thrusteth the spirit out of doores And what more agreeable to Divine justice then that the soule which willingly severeth her selfe from God should bee unwillingly severed from the bodie and that the spirit should bee expelled of his residence in the flesh which expelleth Gods grace and excludeth his Spirit from a residence in the soul This sting of death is like the Adders two forked or double for it is either originall or actuall sinne originall sinne is the sting of death in the day thou eatest of the Tree of knowledge thou shalt surely dye and as by one man sinne came into the World and death by sinne and so death passed upon all men for that all had sinned Secondly actuall sinne is the sting of death the soule that sinneth it shall dye the sonne shall not beare the iniquitie of the father nor the father the iniquity of the sonne the righteousnesse of the righteous shall bee upon him and the wickednesse of the wicked shall bee upon him Howbeit if wee speake properly originall sinne as it is a pronesse to all sinne so it maketh us rather obnoxious to death then dead men but actuall sinne without repentance slayes out-right Adam did not die the day hee eat the fruit but that day became mortalis or morti obnoxius guiltie of death or liable to it originall sinne alone maketh us mortes but actuall mortuos dead men The Devill like to a Hornet sometimes pricks us onely but leaveth not his sting in us sometime he leaveth his sting in us and that 's farre the more dangerous He is pricked only with this sting who sinneth suddenly and presently repenteth but he who the Devil bringeth to a habit or custome insinne in him hee leaveth his sting Now wee know what the sting is let us enquire where it is The answer is if wee speake of the reprobate men or Devills it remaineth in their consciences if wee speake of the Elect it is plucked out of their soules and it was put in our Saviours bodie and there deaded and lost for hee that knew no sinne was made sinne for us to wit by imputing our sinne to him and inflicting the punishment thereof upon him That wee might bee made the righteousnesse of God in him for the chastisement of our peace was upon him and by his stripes were wee healed who his owne selfe bare our sinnes in his owne body on the tree Athanasius representeth the manner of it by the similitude of a Waspe losing her sting in a Rocke Vespa acculeâ—… fodiens petram c. as an angry Waspe thrusteth her sting into a rocke cannot pierce or enter farre into it but either breaketh her sting or loseth it all so Death assaulting the Lord of life and striving with all her might to sting him hurt not him but disarmed her selfe of her sting for ever The first interrogatorie is answered wee know where Deaths sting is let us now consider of the second interrogatorie concerning the victorie of the Grave O grave where is thy victorie If the Grave as shee openeth her mouth wide so she could speake shee would answer My victories are to be seene in Macpelah Golgotha in all the gulphs of the Sea and Caves and pits of the Earth where the dead have beene bestowed since the beginning of the world My victorie is in the fire in the water in the earth in all Churnells and Caemitaries or dormitories in the bellies of fish in the mawes of beasts in holy shrines Tombes and sepulchres wheresoever corpses have beene put and are yet reserved Of all that ever Death arrested and they by order of divine Justice have beene committed to my custodie never any but one escaped whom the heaven of heavens could not containe much lesse any earthly prison he might truly say and none but he O grave where is thy victorie all save him I keepe in safe custodie that were ever sent to mee Yet may all that die in Iesus and expect a glorious Resurrection by him even now by faith insult over the Grave for Faith calleth those things that are not as if they were it looketh backward as farre as the Creation which produced all things at the first of nothing and as farre forward to the resurrection which shall restore all things from nothing or that which is as much as nothing Faith with an eye annointed with the eye-salve of the spirit seeth death swallowed up into victorie and the earth and sea casting up all their dead and upon this evidence of things not seene triumpheth over Death and Hell saying O Death where is thy sting O Hell where is thy victorie Wee have spoken hitherto of Death and the Grave let us now heare what they have to say to us Death saith feare not mee the Grave Weepe not immoderately for the dead Death bids us die to sinne the Grave Burie all thy injuries and wrongs in the pit of oblivion both say to us flye sinne and neither of us can hurt you both say to us Give thankes to him who hath given you victorie over uâ—… both the sting of death pricks you not but if you die in the bosome of Christ rather delights and tickles you Death is no more Death but a sleepe the Grave is no more a grave but abed Death is but the putting off of our old rags the Grave is the Vestrie
Attendants 4. Administration 5. Saints 2 Thes. 〈◊〉 â—…0 Christ is God 〈◊〉 Ioh. Isay 9. 6. Christ a great God Vse 1. Comfort to Gods children 2. Terrour to the wicked Object Answ. Comfortthat Christ the Saviour is Iudge Act. â—…7 31. Doctr. Every Christian so to live as expecting the appearing of Christ. Luke 2. 36. Phil. 3. 20. Jude 21. 2 Pet. 3. 14. Observat. 1. Col. 3. 3. Vse Observat. 2 Observat. Vse 1. Vse 2. Observat. Vse 1. Aug. lib. 8. Confess Cap. â—…lt Parts of the Text unfolded Sleepâ—… threefold 1. Naturall Psal. 3. 5. 2. Morall Dan. 12. 2. Act. 7. ult 3 Spirituall compared to sleepe 1. For the time the night 2. Exposed to danger Deut. 32. 3. Willingnesse 4. Suddennesse Mat. 26. 5. Incensiblenesse and immoveablenesse 6. Vaine fancies 7. The continuance 2. What meant by waking 1. To open the eyes to see the light 2. To rouze the senses 3. Get out of bed 3. Who must awake Quest. Answ. 1. The naturall man 2. The regenerate Cant. 5. 2. Mat. 25. Rev. 3. 2. 4. Why the Apostle calls upon these that are asleepe Exhortations not invaine 1. To the godly 2. To the wicked The dead sleepe of the world 1. Idolaters Rev. 2. 2. Adulterers 3. Drunkards Prov. 23. 4. Sabbath-breakers 5. Oppressours 6. Securitie The sleepe of the Church Signes of sleepie Christians 1. Carelesnesse 2. When men intend nothing but sleepe 3. Wasting of time 4. Decay of naturall heate Exhortation to awake from sleepe 1. It is unprofitable 2. It unfitâ—… for dutie 1. Exercise 2. Combate 3. To waitâ—… our Masters comming 3. Our enemie sleepes not Mat. 13. Prov. 24. 4. Gods mercie sleepes not 5. Gods judgements sleepe not 6. We are all to meet death Parts of the Text. Propos. They that are in covenant with God may bee without carnall feare 1. What feare is Kindes of feare 1. Naturall 2. Carnal feare 3. Servile feare Act 2. 4. Filiall feare Isay 8. 12. Reas. We are delivered from our enemies either Luke 1. 47. 1. By reconciliation 2. By conquest Vse 1. The power of grace must reflect on a mans selfe Vse 2. Possible to live with out feare Psalme 23. Vse 3. Reproofe for inordinate feare 1. We feare too soone 2. Too much 1. It brings a great deale of ill Esay 66. 4. 2. It unfits the heart to beare evilâ—… It hurts the body It doth hurt to the soule 1. Naturally 2. Spiritually Feare the ground of most sinnes Vse 4. To fence our hearts against it No cause of feare 1. Of spirituall enemies 2. Of worldly evills Ier. 46. 28. Obiect Answ. Obiect Answ. Quest. Answ. How to get the conquest of feare 1. Labour for the spirit 2. Keepe covenant with God Num. 14. 9. 3. Strengthen faith Psal. 112. 4. To place our love aright August Simile Doct. Both words and actions shall be called to account 2 Cor. 5. 10. Eccles. 12. Mat. 12. 36. Matth. 5. 22 Iude 13. 14. Reas. 1. The Law binds men in speeches Reas. 2. Words injure God and man Levit. 24. 11. Act. 8. Vse To condemn those that make light account of words Psal. 39. Psal. 131. Doctr. God will proceede in judgement according to his Law Ioh. 12. 48. Obiect Answ. All men judged by the Law The Law not alike expressed to all Rom. 2. 14 Reas. 1. The Law is Gods scepter that he rules by Psal. 110. 2. Isay 2. 3. 4. Reas. 2. Because the law is a rule Mica 6. 8. Vse 1. Repâ—…oofe of those that neglect the Law Rom. 2. 16. Prov. 13. 13. Quest. Answ. To despise Gods commandement what Ioh. 6. Matth. 25. 41 Vse 2. Admonition to observe the Law 1. For direction Matth. 5 2. For tryall Gal. 6. 3. 4. 1 Cor. 11. 32. Prov. 28. 13. Doct. The consideration of the day of judgement should moove to holinesse 1. It hath drawn some to obedience Eccles. 11. 9. 1. To forsake the world Phil. 3. 7. 2. Disposing the heart to obedience Eccles 12. 10. Heb. 12. Rev. 14. 2. It quickens to actions of obedience 1. Os particular calling 2. Generall calling 3. It confirmes in obedience Rev. 3. 11. Iam. 5. Vse Shewing the cause of the worlds prophanenesse and the Saints dejectednesse 2 Pet. 3. Vse 2. To strengthen faith of the judgement Ierome Parts of the Text. Meaning of the words Doct. Death due to sinne as wages Gen. 2. 17. Ezek. 18. 20. Rom. 5. 12. Iam. 1. 15. Quest. Answ. Whaâ—… death due to sinne 1. Temporall Rom. 5. 12. Obiect Answ. How Adam died a natural death as soon as he sinned Obiect Answ. How Christians freed from temporall death 1 Cor. 15. Christians undergoe temporall death why 1. 2. 3. 4. Simile 2. Eternall death Answ. Sinne infinite three wayes 1. In respect of the object 2. The subject 3. The sinners dâ—…sire Vse 1. Originall lust a sin Basile Vse 2. 〈◊〉 no sinne in it selfe veniall 1 Joh. 3. 5. Sins mortall and veniall how Vse 3. In spectacles of death to see the haynousnesse of sinne Vse 4. Todeterre us from sin Similies Ioh. 2. 1 Sam 14 Vse 5. To be humble and thankfull Life twofold 1. Naturall 2. Spirituall 1. In this life Job 17. 5. 2. In death 3. After the Resurrection A thing eternall three wayes 1. 2. 3. Doct. Salvation the free gift of God Quest. Answ. Austin Quest. Answ. Ioh. 3. Vse 1. Confutation of merit Rom. 8. Vse 2. To humble us Vse 3. Comfort Isa. 54. 2 Tim. 1. 12. Vse 4. Thankfulnesse Psal. 50 Deut. 30. 19. Isa. 45. 24. The Analysis of the Chapter Propos. 1. God is pleased to set himselfe to procure the profit of his people Proved by instances 1. In his instituting Ordinances in the Church 1. The preaching of the Word Act. 26. 18. 2 Tim. 3. 16. 2. The Sacrament of the Supper 3. Prayer Vnprofitable living under the ordinances a taking the name of God in vaine 4. Seâ—…ng of Christ into the world in our nature 2. In his command and injunction Deut. 10. 13. Matth. 〈◊〉 29. 3. In his several administrations 1. Permitting sin to remain 2. To prevaile 3. Withdrawing his presence 4. Suspending his answer to their prayers 5. Denying their particular suites 6. Deprives them of their dearest blessings Iames 5. 11. Use of exhortation 1. 2. 3. Vse 2. Of Instruction 1. 2. 1 Cor. 10. 33. Propos. 2. Gods ayme in afflicting his children is their profit Gen 41. 52. Afflictions they are profitable The blessed fruit of afflictions 2 Chron. 33. 1â—… Deut. 8. 15. Isa. 27. 9. Hab. 1. 12. The Saints of God have waited for the profit of afflictions 2 Sam. 16. 12. Isa. 37. 4. Vse 1. For reproofe Gods children prone to misconster the intent of God in their afflictions 1 Sam. 27. 1. Esa. 6. 5. Lam. 3. 16. 18 Isa. 49. 14. Jer. 29. 11. Vse 2. For comfort Isa. 10. 57. Simile Isay 10. 12. Vse 3. Exhortation to a patient expectation of the fruit of affliction Obiect Answ. 1. 2. 3. Iob 17. 4. The
destroyed is death meaning temporall death at last then it shall be destroyed mortall shall put on immortality as the Apostle speakes but in the meane time it is destroyed in hope though it remaine indeede and must be undergone even of the faithfull in this life How be it to them Christ hath changed the nature of it and now they no longer undergoe it as the wages of sinne but for other causes As first the exercise of their graces their faith and hope and patience and the rest all these are exercised as in other afflictions so even in the death of Gods Children Secondly the totall remoovall and riddance of the reliques of sinne from which they are not freed in this life but when they die then all sinne is taken away for as at the first sinne brought death into the world so to the faithfull now death carries it out againe Thirdly their entrance into heaven and to bee at home with the Lord from whom wee are absent as long as wee are at home in these bodies Fourthly to prepare their bodies for renewing at the last day that is done by death for as a decayed Image or statue must first be broken that it may be new cast so these bodies of ours must bee broken by death that they may be cast into a new mold of immortalitie at the generall resurrection But here as some sinne remaines so death remaines though wee be in Christ yet wee are still in that estate wherein it is appointed to all men once to dye Thus even temporall death is left to the Children of God to bee undergone before they come to heaven It is left to them I say and that justly in respect of the remnants of sinne yet they undergoe it no other way but for their owne good and benefit How ever temporall death in its owne nature to an unbeleever is the wages of sinne And as temporall so eternall death for when God told man that in the day hee sinned he should die the death he meant not onely temporall but eternall death he meant that principally as I shewed before in that the Apostle opposeth it to eternall life in the next clause of the sentence Now Christ hath freede all beleevers actually from eternall death But how eternall death should be the wages of sinne may be doubted because betweene the worke and the the wages there must be some proportion that seemes not to bee betweene sinne and eternall death for sinne is a finite a temporall thing committed in a short time and that death is eternall Now to punish a temporall fault with an eternall punishment it seemes that it is to make the punishment to exceed the fault and that is against justice But for answer to this doubt wee must know that however sinne considered in the act and as it is a transcient action it is finite yet in other respects it is infinite and that in a threefold consideration First in respect of the object against whom it is committed for being the offence of an infinite Majestie it deserves an infinite punishment for wee know offences are reckoned of for their greatnesse according as the greatnesse of the person is against whom they are committed If hee that clippes the Kings coyne or deface the Kings Armes or counterfeit the broad Seale of England or the Princes privie Seale ought to die as a traytor because this disgrace tends to the person of the Prince much more ought he that violates the law of God die the first and second death too because it tends to the defacing of the Image and the disgracing of the person of God himselfe who is contemned and dishonoured in every sinne Secondly sinne is infinite in respect of the subject wherein it is the soule of man Seeing the soule is immortall and of an everlasting substance and that the guilt of sinne and the blot together staine the soule as a crimson and skarlet die upon wooll and can no more be severed from the soule then the spottes from the Leopard it remaines as the soule is eternall and as that is everlasting so sinne is infinite in durance and continuance and deserves an infinite wages and punishment which is eternall death Thirdly it is infinite also in respect of the tie betweene the desire and indeavour of an impenitent sinner for his desire is to walke on still in sinne and except God cut off the line of life never to give over sinning but he would runne on infinitely committing sinne even with greedinesse And it is reason that as God accepts the will for the deed in godlinesse so hee should punish the will for the deed in wickednesse if wee sinne according to our eternitie in our will and purpose to sinne God will punish us according to his eternitie it is just that they that would never bee without sinne if they might have their owne will should never be without punishment Thus we see eternall death is the wages of sinne though sinne be committed in a moment though it bee a transcient action in it selfe yet it is just with God to give it the wages of eternall death So you see Death both temporall and eternall is the wages of sinne Wee come to the Use of the point being thus declared First it teacheth us contrarie to the Doctrine of the Church of Romeâ—… that originall lust and concupiscence in the regenerate is a sinne for how else should God be just in inflicting temporall death upon infants that are regenerate actuall sinnes they have none and iâ—… they have no originall sin neither then God should inflict the wages of sinne where there were no sinne which cannot be because there is no iniquitie with God Therefore certaine it is that after regeneration this originall lust though the guilt of it be taken away yet as sinne it remaines the substance of it still remaines and will as long as we live in this world For it is in us as it is well compared as the I vie is in the wall which having taken root so twines and incorporates it selfe that it can never bee quite rooted out till the wall be taken down so till body and soule be taken asunder by death there will be no totall riddance of Originall corruption and the depravation of our nature it is still in us as appeares by the temporall death even of the best Saints of those that are most sanctified in this life it shewes there is remainders of corruption in them still for if there were not sinne there would not be the wages of sinne there would not be death if there were not sinne Secondly the Use of it is to take away a fond Popish distinction of mortall and veniall sinne they teach some sins to be veniall that is such sins as in their owne nature deserve not death whereas the Apostle here speaking of all sinne in generall hee saith the wages thereof is death
And how can it be otherwise when all sâ—… is the transgression of the Law as Saint Iohn defines it and all transgression of the Law deserves and is worthie of the curse which is both the first and second death for Cursed is every one that continueth not in all things that are written in the booke of the Law to doe them There is no sinne then but it is worthy of death therefore there is no such veniall sin as they dreame of We denie not but that some sins are veniall and some mortall in another sence not in respect of the nature of the sin but of the estate of the person in whom the sins are so we say all the sins of the Elect are veniall because they either are or shall be pardoned And all the sins of reprobate persons are mortall because they shall never be pardoned It is the mercy of God and not from the nature of the sins that makes them veniall for otherwise every sin in it selfe considered be it never so small is mortall for if it worke according to its owne nature it workes death of body and soule It is a foolish exception that they bring against it that thus we make all sins equall and that we bring in with the Stoicks a paritie of sin because we say all are mortall It is a foolish cavill for it is as if one should argue because the Mouse and the Elephant are both living creatures that therefore they are both of equall bignesse Though all sins be mortall they are not all equall some are greater and some are lesser according as they are extended and aggravated by time and place and person and sundrie other circumstances Suppose one should be drowned in the middest of the Sea and another in a shallow pond in respect of death all were one both are drowned but yet there is great difference in respect of the place for depth and danger So there is great difference in this though the least sin in its owne nature be mortall as the Apostle saith here the wages of it is death Thirdly seeing the wages of sinne is death it should teach us what Use to make of death being presented before our eyes at such times as this hereby wee should call to remembrance the grievousnesse of sin that brought it into the world by the wofull wages wee should bee put in mind of the unhappie service Had there not beene sin there would have beene no death upon the death of the soule came in the death of the body first the soule died in forsaking God and then the body died being forsaken of the soule the soule forsooke God willingly therefore it was compelled unwillingly to forsake the body This is the manner how death came into the world by sin therefore death must put out sin That housholder when he saw tares grow among his wheate hee said to his servants the envious man hath done this So whensoever thou seest Death seize upon any say to thy selfe sinne hath done this this is the wages of sinne and if man had never sinned we should have seene no such thing Fourthly this must deterre us from sin since it gives such wages Indeed the manner of sin is for the most part if not alwayes to promise better but it is deceitfull and this is the wages it payes thee The wages of sinne is death The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated wages some take it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the evening because wages are paid in the evening So the morning of sin may be faire but the evening will be foule when the wages come At the first sin may be pleasing but remember the end the end of it is death Like to a fresh River that runs into the salt Sea the streame is sweet but it ends in brackishnesse and bitternesse Or like to Nebuchadnezzars Image the head was gold but the feet were of clay Or sin may be compared to that Feast that Absalom made for Amnon there was great cheare and jollitie and mirth for a while but all closed in Death in bloudshed and murther It deales with men as Laban dealt with Iacob hee entertaines him at the first with great complements but used him hardly at the last Or as the Governour of the feast said Ioh. 2. All men in the beginning set forth good wine and then that which is worse so sinne gives the best at the first but the worst it reserves for the last This should keepe us from every sin though it seemes never so pleasing and never so sweet to us remembring that the worst is still to come Wee reade that when the people saw that Saul forbad them to eate though they were exceeding hungrie yet not one of them durst touch the honey for the curse though they saw it so the pleasures of sin may drop as honey before our eyes but we must not adventure to taste of them because they are cursed fruit and because of the wages that will follow Never take sinne by the head by the beginnings as the greatest part doe but take it as Iacob tooke Esau by the heele looke to the extreame part of it Consider thy end and thou shalt not doe amisse Iezabell might have allured a man when having painted her face shee looked out of the window but to looke upon her after shee was cast out eaten of dogges and nothing remaining but her extreame parts her scull and the palmes of her hands and her feet it could not be but with horrour so sinne may allure a man looking only on the painted face in the beginning but if a man cast his eye upon the extreame parts it would then affright and deterre him for the wages the end of it is death What a world of people runne blindly and desperatly on they turne to the race of sinne as the horse to the battell without feare as if the Psalmists Tremble and sinne not were rather sinne and tremble not Whereas we have great cause every one to tremble at the least motion of sinne in our selves to which so dreadfull and wofull wages is due Lastly for this point so many of us as have repented and have already left the service of sin we must hence learne as to be humbled in our selves considering what danger and miserie we have escaped so to be more thankful to Christ that hath freed us from so wretched wages due to our sins and that by taking the whole punishment upon himselfe For we must know beloved that the best of us by nature are children of wrath as well as others the stypend that we have earned is eternall death and surely it hath been payed to us nothing could have kept it from us but only the satisfaction of Christ comming betweene Gods justice and us Thinke we then if we can what miserie it is that wee have escaped as many of us I meane as be in the state of grace we have escaped