Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines.

SINNES STIPEND: AND, GODS MVNI∣FICENCE. SERMON XXIX. (Book 29)

ROM. 6. 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 righteous∣nesse 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 righteous∣nesse, 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. * 1.1 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, where∣by 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 * 1.2 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 signifi∣ed and meant, both temporall and eternall death, especially eter∣nall 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 expositi∣on 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 * 1.3 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 un∣lesse 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 labou∣rer 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 * 1.4 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 * 1.5 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 * 1.6 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 be∣tweene these two, the worke and the wages, he tells us, Iam. 1. 15, * 1.7 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? * 1.8

Both temporall and eternall death. I say both deaths; concer∣ning both which the truth is to be cleared from some doubts. It was the Pelagians errour to thinke that man should have dyed a * 1.9 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 plac•…•… I spake of, Rom. 5. where hee * 1.10 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 * 1.11 eate the forbidden fruite he should die the death, he meant not tem∣porall 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 * 1.12 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 * 1.13 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 tem∣porall 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 * 1.14 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 speak∣ing, 1 Cor. 15. saith The last enemy that shall be destroyed is death, mea∣ning temporall death, at last then it shall be destroyed, mortall shall * 1.15 put on immortality as the Apostle speakes: but in the meane time it is destroyed in hope, though it remaine indeede, and must be under∣gone, even of the faithfull in this life.

How be it to them Christ hath changed the nature of it, and * 1.16 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 af∣flictions * 1.17 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, * 1.18 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 * 1.19 these bodies.

Fourthly, to prepare their bodies for renewing at the last day, * 1.20 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 immor∣talitie at the generall resurrection. But here as some sinne re∣maines, 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 * 1.21 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 be∣leevers 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 tem∣porall 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, * 1.22 yet in other respects it is infinite, and that in a threefold consi∣deration.

First, in respect of the object against whom it is committed: * 1.23 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 con∣temned, and dishonoured in every sinne.

Secondly, sinne is infinite in respect of the subject wherein it * 1.24 is, the soule of man. Seeing the soule is immortall, and of an e∣verlasting substance, and that the guilt of sinne, and the blot to∣gether 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 * 1.25 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, ne∣ver to give over sinning: but he would runne on infinitely, com∣mitting 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 ac∣cording 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. * 1.26

First, it teacheth us (contrarie to the Doctrine of the Church

of Rome•…•…) 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 i•…•… 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, * 1.27 as it is well compared, as the I vie is in the wall, which having ta∣ken 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 O∣riginall 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 re∣mainders 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 distincti∣on * 1.28 of mortall, and veniall sinne: they teach some sins to be veniall; that is, such sins as in their owne nature deserve not death, where∣as the Apostle here speaking of all sinne in generall, hee saith, the wages thereof is death. And how can it be otherwise when all s•…•… is the transgression of the Law, as Saint Iohn defines it, and all trans∣gression of the Law deserves, and is worthie of the curse, which * 1.29 is both the first, and second death, for Cursed is every one that conti∣nueth 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 * 1.30 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 pa∣ritie 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 Ele∣phant, 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 exten∣ded, 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 * 1.31 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 whenso∣ever 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 * 1.32 promise better, but it is deceitfull, and this is the wages it payes thee. The wages of sinne is death. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, translated wa∣ges, some take it quasi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 * 1.33 it ends in brackishnesse and bitternesse. Or like to Nebuchadnez∣zars 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 com∣plements, 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, * 1.34 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 for∣bad * 1.35 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, look∣ing 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 * 1.36 already left the service of sin, we must hence learne, as to be hum∣bled in our selves, considering what danger and miserie we have e∣scaped; 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 pu∣nishment 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 death, the hurt of temporall death, we have escaped eternall death. What is that? a separation from the blessed presence, and glory of God: destruction of body and soule for ever, unutterable torments, companie with the Divell and his angels, and the route of reprobates: darknesse blacker, and thicker then that of Egypt, Weeping and wayling, and gnashing of teeth in the infernall lake; that worme that never dyes, and the fire that never goeth out. This is the wages of all sinne: and that it is not rendred to all sinne, and to all sinners, the cause is

only this, that the payment hath beene already exacted of Christ in the behalfe of all true beleevers; therefore in their owne per∣sons they are discharged: how infinitely are wee bound in thank∣fulnesse to him? and how carefull should wee be to walke wor∣thy of it? resolving never to returne to the service of sinne againe, but to make it our whole studie, that wee may please and honour such a Redeemer, that hath redeemed us from such miserie as this; that wee may please him: for we had deserved eternall death, as well as others, and hee hath not only freed us from that, that wee had most worthily deserved, but most freely also bestowed that upon us, that we could never deserve; for so it followes in the next point.

The gift of God is eternall life through Iesus Christ our Lord.

That is the second thing to bee considered, the reward of the service of God. You have heard of the reward, the wages of sinne, Now the reward of the service of God is eternall life, it is called life. There is a twofold life belongs to men.

The one is naturall, and is common to all, good and bad in * 1.37 this world. * 1.38

The other spirituall, proper to the faithfull, begun by the uni∣on of God, and the soule, and maintained by the bond of the spirit: * 1.39 and this life hath three degrees.

The first is in this life unto death; and it begins when wee be∣gin to believe and repent, and come to a saving knowledge of * 1.40 God, and of his Sonne Jesus Christ: as it is said, This is eternall life to know thee to be the very God, and whom thou hast sent Iesus Christ, * 1.41 Ioh. 17. 3.

The second degree is from our death to our resurrection: for in that time our soules being freed from our bodies, are withall free * 1.42 from all sinne, originall, and actuall.

Thirdly, after the Resurrection, when body and soule shall bee reunited, wee shall have immediate communion and fellowship * 1.43 with God, and so enjoy a more perfect and blessed life then ever we could here. And this spirituall life, with all the three degrees of it, is the life here spoken of, especially the last degree, the per∣fection of it in heaven.

It is called eternall life, because it shall never end; For a thing * 1.44 is said to be eternall three wayes.

First, which hath neither beginning, nor end, so God alone is * 1.45 eternall, and none but he.

Secondly, which hath no beginning, and yet shall have an end: * 1.46 so Gods decree is eternall, for it never had a beginning; yet when all things decreed are fulfilled, it shall have an end.

Thirdly, which hath a beginning, but never shall have end, * 1.47 and so the life of Gods Saints had a beginning, as all created things

have, butit shall never have an end; and this eternall life, it is called here,

The gift of God through Iesus Christ our Lord.

Because wee cannot deserve it, but it is given, and bestowed on us freely for Christ. So then the point of observation from the lat∣ter part of the words is this, that,

Our salvation it is the free gift of God, given us onely for the merits of Christ. * 1.48

For observe I beseech you the Apostles words, when hee had sayd, The wayes of sinne is death, hee doth not adde, and say, but the wages of righteousnesse is eternall life, but he calls that the gift of God. To make us understand saith Damascene that God brings us to eter∣nall life meerely for his owne mercie, not for our merits, orelse surely the Apostle would have made the later part of the sentence, answerable to the former.

But here perhaps some may aske why eternall life should not be the wages of righteousnesse, as well as death the wages of sinne? * 1.49

I answer, because there is not the same reason betweene sinne and righteousnesse. * 1.50

For first, sinne is our owne, it merits it, but rigteousnesse is none of our owne, it is the holy Ghosts and it is due to God.

Then againe sinne is perfectly evill, and so it deserves death, but our righteousnesse inherent is not perfectly good, it is imperfect in this life, and nothing that is imperfectly good can merit (as wa∣ges) eternall life: therefore the Apostle makes such a manifest diffe∣rence between them, he calls death, the wages of sin, but eternall life the gift of God, it is the free gift of God through Christ. Indeed eternall life some times, many times in Scripture is called a reward. But there is a reward of mercie as well as of justice. Nay God is sayd sometimes to reward his children injustice. How is that? Though the reward come originally from mercy, yet accidentally it comes to be justice, thus, because God hath tyed himselfe by pro∣mise to reward, now promise is debt from a just man: Thus the Lord may be accounted a debtor. How? saith Saint Austin, as a promiser, if hee had not promised eternall life, otherwise hee * 1.51 owes us nothing at all, much lesse eternall life which is so great a thing.

Yet it may be doubted, how eternall life is the free gift of God, seeing it is given for the merits of Christ, as it is here exprest the * 1.52 gift of God through Iesus Christ our Lord, that is, for the merits of Christ; now a man that gives a thing upon merit, hee gives it not freely.

I answer it is free in respect of us; whatsoever Christ hath done * 1.53 we did not merit it.

If it be replyed, Christs merits are made ours, and wee merit in him, and so it cannot be free. I answer, this reason were of force if wee our selves could procure the merits of Christ for us, but that we could not doe, but that also was of free gift, Ioh. 3. God so * 1.54 loved the world that he gave his onely begotten Son that he that beleeves in him should not perish: hee gave him freely, of free gift; so that though eternall life be due to us by the merits of Christ, yet it is the free gift of God. I wil stand no longer in proving the truth of the Do∣ctrine. I come to the application and use, to conclude with the time.

First it serves to confute our adversaries of the Church of * 1.55 Rome in the point of merit. They looke for heaven and eternall life as wages, wee see the Apostle teacheth us otherwise, that eter∣nall life is not given in that manner, but another manner of way; It is not given as wages, it is the free gift of God. And in Rom. 8. hee saith, that the sufferings of this life is not worthy of the glory that shall bee * 1.56 revealed: all our sufferings, all our workes they are not worthy of the glory of God, we cannot properly merit them. This was the constant Doctrine of the primitive Church: that a good life when wee are justified, and an eternall life when wee are glorified; they all grant that all that is good in us is the gift of God; that eternall life is not a retribution to our workes but the free gift of God. When God crownes our merits, hee crownes nothing else but his owne free gift: these and many other sentences wee finde among the ancient Fathers, plainely convincing our adversaries, that in this point they swerve not onely from Scripture, but from all sound antiquitie.

Secondly, then to come to our selves, this should humble us * 1.57 in respect of our owne deservings; doe all the good thou canst, take heede it doe not puffe thee up, thinke not to merit heaven, Alas thou canst not doe it: for what is it to the Almightie, (as it is sayd in Job) that thou art righteous? Thy well doing extends not to him, thou canst doe him no good, therefore thou canst looke for nothing at his hands since thou canst doe him no good: but all that thou doest in his service, it is not for his but for thy good, yet he commands thee, and thou art bound to doe it, but all thou canst doe is no more then thou art bound to doe. Therefore when thou hast done all that thou canst, acknowledge thy selfe to bee an un∣profitable servant, and thou hast done no more then thy duty. If thou hast many good workes, yet thou hast more sinne; and the least sinne of thine in the rigour of justice, will deprive thee of thy in∣terest in God. Therefore thy appeale must bee to the throne of grace, and thy onely plea must bee that of the Publican, every one of us, God be mercifull to me a sinner; when wee have done all wee can, it must be mercie, and not any merit of ours that must bring us to heaven.

Thirdly, here is comfort for the children of God, in that this * 1.58 inestimable treasure of eternall life is not committed to our kee∣ping, but God hath it in his keeping. It is his gift, it is not committed to the rotten box of our merits, then wee could have no certaintie of it, the devill would easily pick the Locke; yea without picking he would shake in peeces the crazie joynts of the best worke wee doe; he would steale it from us, and take it away, and deprive us of this excellent benefit: but the Lord hath dealt better for us, hee hath kept it in his owne hands, hee hath layd it up in the Cabinet of his owne mercy and love that never failes: for with everlasting mercie hee hath compassion on us, Esay 54. hee loves us with an everlasting love. It is his mercie that wee are not consumed, * 1.59 because his compassions faile not: and whom hee loves he loves to the end. It is layd up in the mercy of God, hee will have it his gift; least we should keepe it, and it should be lost, hee hath reserved it in his owne hands. Therefore in temptations when they drive us to doubt of our attaining of eternall life, let us cast our eye upon the keeper of it, it is the Lord, he is warie to discerne, and faithfull to bestow it: therefore let us comfort our selves and say every one of us as Saint Paul, 2 Tim. 1. 12. I know whom I have trusted and I am perswaded that hee is able to keepe that which I have committed to him * 1.60 against that day.

Lastly, seeing eternall life is the free gift of God, it must make us thankefull to him for it; which wee should never doe, if we deser∣ved * 1.61 it; doth a master thanke his servant for doing his dutie? So, if wee did thinke heaven were our due, we should never be thank∣full for it. Pride is a great enemy to thankefulnesse; therefore the way is to humble our selves, and to consider that wee deserve no good thing at Gods hands, then wee will take this great bene∣fit at Gods hands most thankefully. Especially when wee con∣sider, it is all that God requires of us, as he saith, Psal. 50. Call upon me in the day of trouble, I will heare thee and deliver thee, and what * 1.62 shalt thou doe? Thou shalt glorifie me. Glorifying God, and being thankefull to him is all the tribute wee are to pay to this our royall Lord; and shall we deny him this? It is a small benefit that is not worth thankes; We set eternall life at too low a rate, if wee for∣get to bee thankefull. There was never a precious Iewell affor∣ded so cheape as eternall life for our thankefulnesse.

If wee did know what it were to want it, we would give ten thou∣sand worlds rather then be without it. Therefore as Naamans ser∣vants sayd to him concerning his washing in Iordan, If the Prophet had commanded thee a greater thing, wouldest thou not have done it? So if God had commanded us a great matter for eternall life wee should have done it; how much more, when he saith take it, and be thank∣full; be but thankefull.

Thus I have described to you this twofold seruice, the wages of sinne, that is, death, temporall, eternall: The service of righteous∣nesse, the wages, and reward of that, eternall life, which is not wa∣ges but the gift of God. So that I may now say to you as Moses did to Israel, Deut. 30. 19. Behold I have set before you life and death, cursing * 1.63 and blessing. Therefore choose not cursing, chuse not sinne, nor the wages thereof, it is death: but choose life, that you and your seede may live. If wee follow sinne, the wages will be death; if wee apply our selves to righteousnesse in the service of God, our re∣ward shall be eternall life, not that wee deserve it, but that it is the pleasure of our heavenly Father to bestow it upon us. For the wages of sinne is death, and the gift of God is eternall life, through Iesus Christ our Lord.

FINIS.

Notes

• * 1.1

  Parts of the Text.
• * 1.2

  Meaning of the words.
• * 1.3

  Doct. Death due to sinne as wa∣ges.
• * 1.4

  Gen. 2. 17.
• * 1.5

  Ezek. 18. 20.
• * 1.6

  Rom. 5. 12.
• * 1.7

  Iam. 1. 15.
• * 1.8

  Quest. Answ. Wha•…•… death due to sinne.
• * 1.9

  1. Temporall.
• * 1.10

  Rom. 5. 12.
• * 1.11

  Obiect.
• * 1.12

  Answ. How Adam died a natural death, as soon as he sinned.
• * 1.13

  Obiect.
• * 1.14

  Answ. How Chri∣stians freed from tempo∣rall death.
• * 1.15

  1 Cor. 15.
• * 1.16

  Christians undergoe temporall death, why.
• * 1.17

  1.
• * 1.18

  2.
• * 1.19

  3.
• * 1.20

  4. Simile.
• * 1.21

  2. Eternall death.
• * 1.22

  Answ. Sinne infinite three wayes.
• * 1.23

  1. In respect of the object.
• * 1.24

  2. The subject.
• * 1.25

  3. The sinners d•…•…sire.
• * 1.26

  Vse 1. Originall lust a sin.
• * 1.27

  Basile.
• * 1.28

  Vse 2. 〈◊〉〈◊〉. no sinne in it selfe veniall
• * 1.29

  1 Joh. 3. 5.
• * 1.30

  Sins mortall, and veniall, how.
• * 1.31

  Vse 3. In spectacles of death to see the hay∣nousnesse of sinne.
• * 1.32

  Vse 4. Todeterre us from sin.
• * 1.33

  Similies.
• * 1.34

  Ioh. 2.
• * 1.35

  1 Sam 14:
• * 1.36

  Vse 5. To be hum∣ble and thankfull.
• * 1.37

  Life twofold.
• * 1.38

  1. Naturall.
• * 1.39

  2. Spirituall.
• * 1.40

  1. In this life.
• * 1.41

  Job 17. 5.
• * 1.42

  2. In death.
• * 1.43

  3. After the Resurrection.
• * 1.44

  A thing eter∣nall three wayes.
• * 1.45

  1.
• * 1.46

  2.
• * 1.47

  3.
• * 1.48

  Doct. Salvation the free gift of God.
• * 1.49

  Quest.
• * 1.50

  Answ.
• * 1.51

  Austin.
• * 1.52

  Quest.
• * 1.53

  Answ.
• * 1.54

  Ioh. 3.
• * 1.55

  Vse 1. Confutation of merit.
• * 1.56

  Rom. 8.
• * 1.57

  Vse 2. To humble us.
• * 1.58

  Vse 3. Comfort.
• * 1.59

  Isa. 54.
• * 1.60

  2 Tim. 1. 12.
• * 1.61

  Vse 4. Thankful∣nesse.
• * 1.62

  Psal. 50:
• * 1.63

  Deut. 30. 19.