374 SERMONS UPON ROMANS VI. [SeR. XXIV.
after. Again it is called death, because it is a misery from which there is no release ; as from the first death there is no recovery, nor returning into the present life. This second death may be considered as to the loss and pain.
[1.] As to the loss, it is an eternal separation from the ])resence of God, and so an exclusion from all bliss and glory : 2 Thess. i. 9, ' Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power ; ' so Mat. xxv. 41, ' Depart from me, ye cursed, into everlasting fire.'
[2.] The pain is set forth by two notions : Mark ix. 44, ' The worm that never dieth, and the fire that shall never be quenched ;' by which is meant the sting of conscience and the wrath of God, both which constitute the second death, and make the sinner for ever miserable.
(1.) The sting of conscience, or the fretting remembrance of their past folly and madness in following the pleasures of sin, and neglecting the promises of grace. What a vexing reflection will this be to the damned to all eternity ? And besides this,
(2.) There are pains inflicted upon them by the wrath of God, and the body and soul are delivered over to eternal torments : Mat. xxv. 41, ' Depart from me, ye cursed, into everlasting fire, prepared for the devil and iiis angels.' There is no member of the body or faculty of the soul but feeleth the misery of the second death ; for as no part is free from sin, so none from punishment. In the second death the pain lietli not in one place, head or heart, but all over ; and though in the first death the more it prevaileth the more we are past feeling, yet in this death there is a greater vivacity than ever ; the capacity of every sense is enlarged, and made more receptive of pain. While we are in the body, veherdens sensibile corrumpit sen sum, the sense is deadened the more vehemently and violently the object striketh upon it ; as the inhabitants about the fall of Nilus are deaf with the continual noise; too much light puts out the eyes, and the taste is dulled by custom ; but here the capacity is not destroyed by feeling, but improved. As the saints are fortified by their blessedness, and happily enjoy those things, the least glimpse of which would overwhelm them in the world ; so the wicked are enabled, by that power that torments them, to endure more ; and all this is eternal, without hope of release or recovery.
Secondly, This death is wages, a debt that will surely be paid ; for it is appointed by the sentence of God's righteous law. Now here we must consider —
1. The righteousness of it.
2. The certainty.
1. The justice and righteousness of it; for many make a question about it upon this ground, because between the work and the wages there must be some proportion. Now, how can an act done in a short time be punished with eternal death or everlasting torments? I answer —
[1.] We must consider the object against whom sin is committed : it is an offence done against an infinite Majesty. Now sinning wilfully against the infinite Majesty of heaven deserveth more than anything done against a man can do : 1 Sam. ii. 25, ' If, one man sin against another, the judge shall judge him ; but if a man sin against the Lord,
VeR. 23.] SERMONS UPON ROMANS VI. 375
who shall entreat for him ? ' Sins against men are not so great as sins aorainst God, and the reconciliation and satisfaction is more easy. [2.] Consider the nature of impenitency in sin. (1.) Their great unthankfulness for redemption by Christ, they for- sook their own mercies, and God's healing grace to the last : John iii. 19, ' This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil ;' Heb. ii. 3, 'How shall we escape, if we neglect so great salvation?' And then when they are in termino, there is no further trial, their time and day of grace is past.
(2.) God ofiered them eternal life, and then their foolish choice is justly punished with eternal death. Every sin includeth a despising of eternal life ; for rather than men will leave their brutish and sordid pleasures, that they may live a holy life, they will run this hazard, tlie loss of that eternal life which God ofifereth, and the incurring these eternal pains which he threateneth. This immortal happiness far ex- ceedeth all those base pleasures for which they lose their souls. Well then, man wilfully exchanging his everlasting inheritance for momen- tary and transient pleasures, becometh the author of his own woe, whilst he preferreth such low things before God's eternal joyful pre- sence.
2. The certainty. This debt will be paid, if we consider — [1.] The holiness of God's nature, which inclineth him to hate sin and sinners : Ps. v. 4, 5, ' Thou art not a God that hast pleasure in wickedness, neither shall evil dwell with thee ; the foolish shall not stand in thy sight : thou hatest all the workers of iniquity.' They that take pleasure in sin, God cannot take pleasure in them ; and if they will not part with sin, God and they must part ; and therefore, if they Avill do sin's work, all that sin bringeth to them, by way of stipend, is everlasting separation from the presence of God, that is, implacably adverse to all that is evil ; and though he hath prepared a place where the holy may dwell with him, yet he cannot endure the wicked should be so near him.