THE Apostle having, in this chapter, repre­sented the obligations Christians are under to avoid sin and lead a virtuous life; he, in the close of it, declares the different ends of the righte­ous and wicked: how happy one will be, and how miserable the other. See the two verses immediately preceeding our text, What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruits unto holiness, and the end everlasting life. And here our text follows— For the wages of sin is death; but the gift of God is eter­nal life, through Jesus Christ our Lord.

It is observable here, that the punishment of the wicked is called wages, to shew that it is the just de­merit of their crimes; and that the reward of the righteous, is called the gift of God through Jesus Christ, to shew that it is not merited by their good works, but is a free gift procured for them by Jesus Christ, the great Mediator between God and man.— It is observable also, that the punishment of the wicked is called Death, and the reward of the righteous Life, to shew the greatness both of the one and of the other: [Page 6] It being usual in scripture to express the greatest hap­piness by life, and the greatest misery by death; life being the greatest of blessings, as it is the foundation of all others, and death the greatest of evils to those who have their portion in this world, not only as it is painful and terrible in itself, but also as it deprives them of all their enjoyments, and fixeth them in a state of misery, which is the natural consequence as well as punishment of their sins.

Our text, as it stands connected with the preceed­ing context, will lead to the consideration of the fol­lowing things.

That the end of a wicked life, will be everlasting misery. And

That this is the due wages, or just demerit of the sinners crimes.

That the end of a religious life, will be eternal happiness. And

That this is, in no measure, merited by the good works of the righteous, but is the free gift of God. And

That this unspeakable gift, is procured for them▪ by Jesus Christ our Lord.

The first thing to be considered is,

That the end of a wicked life will be everlasting misery; that is, to those who continue in their wick­edness, and die without repentance. Some repent, and apply to Christ, and through him, obtain for­giveness. Yea God is some times pleased, to give re­pentance to those, who have lived in a long course of sin; and have been guilty of very heinous transgressi­ons; even such as the wisdom of human govern­ments, has thought fit to punish with death. I say God is sometimes pleased, in great mercy to such, to give them grace to repent and receive an offered Sa­viour, and then they are plucked as brands out of the burning, and made happy forever. But when sinners [Page 7] refuse to be reclaimed, and continue in their sins till they leave the world; there is then nothing for them but a fearful looking for of judgment, and fiery indigna­tion to devour them. ^* They then go away into everlast­ing punishment, ^† and suffer the vengeance of eternal fire. ^‡

By death, in our text, may be implied temporal as well as eternal death: For that is also the wages of sin; as appears not only from that threatening of God to Adam—In the day thou eatest thereof thou shalt surely die, but also from what is said in Rom. v.12. As by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.

And an untimely, violent, and ignominious death is the wages of those atrocious crimes, which render the committers of them dangerous to others, and pests to society: Or when the public good requires their being made examples of, for a terror to others. This is the punishment which they receive from men. But this, how severe and terrible soever it may seem, is no­thing to that, which if they die impenitent, they will re­ceive, more immediately from the hand of God. For, what is mainly intended by death, in our text, is eternal misery; as appears by its being put in opposition to eternal life: And from the same opposition in Mat. xxv.46. where it is also expresly said to be everlasting, these shall go away into everlasting punishment: but the righteous into life eternal. ^§ And it is not only asserted here, but in many other places of scripture, where it is called everlasting destruction ⁵—eternal damnation ^¶—and everlasting shame and contempt. ^** And sinners are said to be punished, in everlasting burnings ^††—in fire that is never quenched ^‡‡—in blackness of darkness forever ^§§—and the smoke of their torment is said to ascend forever and ever. ^‖‖

[Page 8]It appears from these passages of scripture, that the punishment of the wicked, in another world will not only be everlasting, but exceeding great in degree: Since it is represented by that which is capable of putting us to the greatest misery in this world; namely, burning in the hottest fire. And as their torment will be exquisite, so it seems it will be without inter­mission or mitigation: They will not be allowed so much as a drop of water to cool their tongues. ^* And into this dreadful state of exquisite and everlasting misery, sinners pass as soon as they leave the world. They go, with Judas, to their own place ^† and in hell they lift up their eyes being in torment.

And notwithstanding this punishment is thus great and everlasting; yet

It is but the due wages and just demerit of the sin­ner's crimes. It is what God has ordered, and therefore must be just and right: And what the sinner will not have the least reason to complain of.—Shall not the Judge of all the earth do right? If any should enquire, how it can consist with the justice of God, to punish temporary crimes with eternal misery let them consider,

That the dignity of the person against whom a crime is committed, greatly inhances the crime. The same crime, as to the matter of it, is much greater when committed against a king, than when committed against one of our fellow subjects: And doubtless the same crime committed against God, riseth in propor­tion to his superiority and dignity above a temporal king: And in the same proportion, the punishment of it may be justly increased. 1 Sam. ii.25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall intreat for him? Again, let them consider,

That God sets before men, life and death, rewards and punishments, and deals with them according to [Page 9] their own free choice: And that this is agreeable to justice, cannot be denied. We have the offer of eter­nal happiness, for a short life of obedience, as well as the threatening of eternal misery, for a short life of sin: And it is not only left to us which we will chuse, but various powerful means are used with us to induce us to avoid death and misery, and to chuse life and happiness; and if after all we chuse death, and wilfully expose ourselves to the threatened punishment; is it not just in God to let us have our choice, and leave us to suffer the sad effects of our folly? To use the words of another— ‘Since the rewards and punish­ments are both eternal, the terms on both sides are equal; and since it is in our power, by the help of divine grace, to avoid the punishment, and to ob­tain the reward, the condition is such, as any wise man would be thankful for; far from complaining, that the terrors of punishment are joined to the en­couragements of reward; that all motives concur to make him happy; and that God, in his great mer­cy, has used all means, both inward by his grace, and outward by his threats and promises, to bring him to salvation.’ Once more, let them consider,

That it seems to have been necessary, that eternal punishment should be threatened against the violaters of the divine laws, since a less punishment would not have been sufficient to secure man's obedience to them. We see, now eternal misery is threatened, it is not sufficient, with the greatest part of mankind, to deter them from sin; and if a less punishment had been threatened, it would have had a proportionably less influence. And God's end in threatening is not that he may punish, but that he might prevent men's wick­edness, which hath a necessary connection with misery; and to excite them to a religious life, the end whereof is happiness. Since then God's goodness was the foundation of his threatenings, it was certainly just for [Page 10] him to threaten as he hath done; and if it was just for him to threaten, then it is just for him to execute his threatenings; and that he will execute them, ap­pears from his truth and veracity; Num. xxiii.19. God is not a man, that he should lie, nor the Son of man, that he should repent; hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Thus it appears that the wicked will be punished, in the world to come, with everlasting misery; and that this is the due wages, and just demerit, of their crimes.— I now proceed to the next thing proposed, which was to shew,

That the end of a life of piety and virtue, in this world, will be eternal happiness, in the world to come. This also, God, who is truth itself, hath declared and promised. See the verse immediately preceeding our text,—But now being made free from sin, and become ser­vants to God, ye have your fruit unto holiness, and the end everlasting life. And Mat. xxvth chap. and last verse, These shall go away into everlasting punishment; but the righteous unto life eternal. By life eternal, is not only intended, a state of eternal existence, for so the wicked will live forever; but by it is intended, a state of ever­lasting happiness. When the righteous leave this world, they leave all sorrow and trouble with it, and enter into an unchangeable state of ease, comfort and happiness. They go into God's presence, where there is fullness of joy, and are placed at his right hand, where there are pleasures forever more. ¹⁴ Their happiness is not only eternal, but compleat and perfect. All their desires are satisfied; yea, they have more than heart can wish. Eye hath not seen, nor ear heard, nor is the heart of man, (while in this world) capable of con­ceiving the good things, which God hath laid up for them that love him.

The next thing proposed was to shew, that this glorious and eternal state of happiness, is in no mea­sure [Page 11] merited by the good works of the righteous, but is the free gift of God. The Pharisees among the Jews, thought they could do God much service, and merit a reward of him, by their good works. And the Papists among Christians, hold the same doctrine now. But this is a vain notion, and without the least foundation, either in reason or scripture; but what is plainly condemned by both. Reason tells us, that as we are God's creatures, and depend entirely on him for life, breath, and all things, all the service we can possibly render him, is most justly due to him. And therefore that when we have done our utmost, we can­not demand a reward of him, for what we have done, any more, than we can demand a reward of our neighbour for paying him a debt, which we justly owed him. The scriptures also plainly teach us the same; Luke xvii.7—10. Which of you, having a servant plowing or feeding cattle, will say to him by and by, when he cometh from the field, go and sit down to meat? And will not rather say unto him, make ready wherewith I may sup▪ and gird thyself and serve me, 'till I have eaten and drank, and afterward thou shalt eat and drink. Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all these things that are commanded you; say, we are unprofitable servants; we have done that which was our duty to do. As we are God's servants, all our time, strength, and abilities—all we have and are, are his; and therefore we should be constantly employed in his service. And when we are so, we do but our duty, and must say, we are unprofitable servants. This we ought to say, if we did all that is commanded us, which we know we never do; and therefore we are not only unprofitable, but sinful, dis­obedient servants. There is none that doeth good, and sinneth not. And therefore instead of meriting any thing at God's hands, we stand in continual need of his pardoning mercy.

[Page 12]All the good things therefore which we receive at God's hands (or in other words, all we enjoy, for we receive all from him) are the effects of his free grace and bounty. Not unto us therefore, not unto us— but to his name the praise is due.

The last thing proposed, was to shew,

That this unspeakable gift of eternal life, was pro­cured for us by Jesus Christ our Lord. We are all sinners; and sin is the transgression of the law; the penalty whereof is death. The soul that sinneth shall die; that is, be miserable forever.

By Sin we had ruined and destroyed ourselves, but in God and Christ was our help found. God so loved the world, that he gave his only begotten Son, that who­soever believeth in him, should not perish, but have everlast­ing life. ^* Christ, the blessed Son of God, came into the world, and suffered and died, to make reconciliation for iniquity, ^† and bring in everlasting righteousness. He suffered—the just for the unjust, that he might bring us to God. ^‡ Christ is the way, the truth and the life, ^‖ and there is no other name under heaven, whereby we can be saved. ^§ God hath given us the promise of eternal life ^¶ but this life is in the Son. He that hath the Son, hath life; but he that hath not the Son of God, hath not life;^** but the wrath of God abideth on him.

Let us now make some improvement of what has been thus briefly said on this subject, And

1. Will the end of a sinful life, be eternal death and misery? How exceeding foolish then are they who lead such a life! And alas! how many such are there! What multitudes live, as without God in the world, and as if they were made to serve divers lusts and pleasures?— are under no restraint▪ but commit all manner of sin with greediness How strange is it that rational crea­tures, [Page 13] should act so mad and foolish a part! Sinners may flatter themselves, that they shall have peace though they walk in the imaginations of their hearts, adding drunk­enness to thirst; and to that innumerable other abomi­nations; but as sure as God is just, and his word true, they shall not, unless they repent, and secure an interest in Christ, escape the damnation of hell. Oh con­sider where the way you are in will lead you; even down to the regions of eternal woe and misery! the lake which burns with fire and brimstone; into which you must soon inevitably fall, unless you alter your course. And oh! be persuaded immediately to break off from your sins by repentance, and from your iniquities, by turning unto God. Turn ye—turn ye, for why will ye die and be miserable forever.

2. Is eternal misery the due wages, and just demerit of sin? This shews the evil nature and great maligni­ty of it. For how vile a thing must that be, which deserves so great a punishment? God who knows the true nature of things, is represented in scripture as having the greatest hatred to sin: It is stiled the abo­minable thing which his soul hates. Shall not we then detest and abhor it, and use our utmost endeavours to avoid it? When we are tempted to sin, let us tremble at the thought; and say, with Joseph, how shall we do this great wickedness, and sin against God!

3. Is this punishment but the due wages, and just desert of sin? We hence see, who the wretched Inha­bitants of hell must blame, that they are thus miserable. They will be without excuse: Their own consciences will condemn them; and they will have none to blame but themselves, that this awful punishment is inflicted on them. They will see that their condemnation is perfectly just; and that it is entirely their own fault that they perish. And Oh! What an aggravation will it be of their misery, to act on their folly and madness, in thus ruining and destroying themselves.

[Page 14]4. Is eternal life the gift of God, how great then is his goodness? And what gratitude, thanksgiving and praise are due to him, from all who have the offer of it? We have forfeited all favour at God's hands; and deserve nothing but misery and destruction: And yet he offers us unspeakable and everlasting happiness, on the easy terms of the gospel. What obligations are we then under to him! Shall we not love him with all our heart, and soul, and mind, and strength? Shall we not praise him, while we live, and give thanks unto him, as long as we have a being?

5. Is eternal life the gift of God, thro' Jesus Christ? Let us then seek for it as such. Let us look upon it as what Christ hath procured for us, by what, in his great condescension and goodness, he has done and suffered for us. And let us apply to the Father, in his name, for it. Let us not think to merit it, by any thing we can do. For alas! What can we do? Our very best performances are attended with sin.— And if they were not, they are but our duty; and we are still unprofitable servants. But as they are at­attended with sin; the wages of that sin, is death and misery; we are by that sin, transgressors of the law; and by the law we cannot be justified, for it condemns us: It curses every one that continues not in all things that are written therein to do them. ^* We all lie at mercy. If ever we are saved, it must be by grace, thro' Christ. By grace, saith the apostle, are ye saved, through faith, and that not of yourselves, it is the gift of God. ^† We should look upon ourselves as lost, and undone by sin; and as destitute of all help, and hope, but in the mercy of God, and the merits of Jesus Christ. And we should give up all self-dependence, and rely en­tirely on God's mercy, in the Redeemer, for pardon, grace and glory. And Oh! How earnest should we be in our supplications to the throne of grace; that God would be pleased, to behold us in his Son, [Page 15] and extend his mercy to us, through him, without which, me must perish everlastingly? Those lines of Mr. Sternhold (however inconsiderable his skill in poetry was) have been admired, by some celebrated masters of that art, as being most expressive of the absolute need, poor guilty sinners, as we all are, stand in of the divine mercy; and of the fervency and earnestness, with which we should pray for it.

May we all entertain these sentiments, and adopt this language; or language equivalent. May we imitate the humble Publican; who, not presuming to lift up his face before God, bowed his guilty head, and smote on his breast, saying, God be merciful to me a sinner. In this way, we may hope to be heard, and justified, as he was.

And in this way, Bryan Sheehen, you must look for salvation, if you expect to obtain it. You acknow­ledge you are a great sinner; and the wages of sin, you see, is death; that is, exquisite and everlasting mi­sery. And this punishment, though inexpressibly great and awful, is but the due wages, and just deme­rit of a sinner's crimes. It is what he really deserves. Since God has threatened it, and has expresly declared he will inflict it; we may depend upon it, it is just and right. Now to this awful punishment you are exposed; and this you must suffer; yea and in a few hours enter into, unless God delivers you from it.— And what reason have you to expect this great de­liverance? God has expresly told us, that unless a sinner repents, he shall perish. But have you repented? I wish—heartily wish, I could tell you, I really thought you was a true penitent; but I am constrained to say, thus much at least, that I stand in great doubt of you. [Page 16] I think you have not, as yet, discovered sufficient marks of real repentance. You have not appeared to have that lively sense of your sin and danger, and of the great things of religion, and another world, which might reasonably be expected, from one in your cir­cumstances. And what is most discouraging of all is, your denying the main fact, for which you are con­demned;^* though it was proved to the full satisfaction both of the Judges and Jury, and almost all who heard your trial.

And if you have not repented, but still lie under the guilt of all your sins—how sad is your case!—How awful your condition!—Within a few hours of death and the eternal world; and in a temper of mind, fit only for the company of devils and damned spirits in hell. I don't say this, Bryan, to reproach you—far be it from me. I do it, that I may, if possible, now at length, rouse and awaken you to a proper sense of your condition; and excite you to use your utmost endeavours, to prepare for that great and awful change, which is so very near you, and which will determine your state forever. I pity you from my heart, and almost tremble to consider your danger.—There is, I believe, hardly a person, in this great as­sembly, but pities you: And every christian, I trust, prays for you. And while others are thus concerned for you; is it possible that you should not be greatly concerned for yourself—for your own immortal soul, now on the borders of the eternal world; and, it is to be feared, on the brink of hell!—That lake which burns with fire and brimstone forever. One would think, that the thoughts of your danger would make you shudder; and cause every joint in you, to tremble.— For, if the king of Babylon trembled, when he saw the hand-writing on the wall, though he knew not what it was, but only imagined, from a consciousness of his guilt, that it was a threatening against himself, [Page 17] or a sign of his approaching ruin; I say, if this great king's countenance was then changed, and his thoughts so troubled him, that the joints of his loins were loosed, and his knees smite out against another; ^* what reason have you to tremble, when you know your days are now numbered and finished, and that death, a change awful and important beyond all conception, is so near you? If Felix trembled, when Paul reasoned of judgment to come; ^† what reason have you to tremble, now you are just going to appear before your Judge; and to receive a sentence, perhaps, to a state of woe and misery, unutterable and everlasting? Oh! Sheehen, be persuaded, by these terrors of the Lord, to exert your­self to the utmost, in preparing for death, judgment, and eternity. Improve the short space, God is yet giving you, with the greatest diligence. Your case, it is true, is exceeding hazardous and difficult; and if you are saved, it will be out of God's usual way. But we have reason to believe, he is sometimes pleased to shew mercy to sinners, even at the last hour. So it is supposed the thief on the cross was saved.^‡ Don't [Page 18] despair then, and give yourself up as lost. While there is life, there is some reason to hope. God's mer­cy is great; and Christ's blood is sufficient to cleanse from all sin. Though your time is short, God can enable you to do much in this short time. In an af­fair of such infinite importance, a bare possibility of success, should be a sufficient motive to the most vi­gorous exertions. And the greater the difficulty and danger are, the more earnest should men be in their endeavours. Oh then! strive with your might—be fervent in spirit, in this most momentous affair. Look back upon your past life, and call to mind as many of your sins as you can; and confess and lament them before God, and strive to be humble and penitent.— And let me once more remind you, that you cannot be a true penitent, unless you undo what you have done amiss, as far as it is in your power. And there­fore if what you have hitherto said of the woman, who accused you, be false; if you do not unsay it, but per­sist in it to the last, there is no hope for you; but you must be miserable forever: For all liars, shall have their part, in the lake that burns with fire and brim­stone forever. ^* Oh then! if you love your own soul, don't go out of the world, under the guilt of falshood; nor of any other sin; for the least sin, unrepented of, will be sufficient to shut you out of heaven, and plunge you into hell. Confess and lament, all your sins before God: Not only those that have been more immediately against him; but those, whereby you have injured your neighbour, and yourself. They are all transgressions of God's law, and must be hear­tily repented of. And pray earnestly for forgiveness through Christ, and for the renewing and sanctifying influences of the divine spirit—pray without ceasing▪ and call upon others to pray for you. But here, let me give you a caution.—Though you must do these [Page 19] things; yet you must not trust in them as meritori­ous; that is, as what you can earn, or purchase par­don and happiness by. Whatever you have been taught, in your younger years; ^* you may depend upon it, there is no proper merit in any thing you, or I, or any person on earth can do. Eternal life is the gift of God, through Jesus Christ. Seek for it then as such: As what you are utterly unworthy of; and what you depend entirely on God, and Christ for. God hath given his Son, and his Son hath suffered and died, to make way for the bestowment of it, on those, who apply for it, with a humble, penitent, prayerful dependence on Christ. God pardons sin, and receives sinners to favour and happiness, not for any worthi­ness in them, but on the account of what Christ has done and suffered. Christ is the way, the truth and the life; none can come to the Father but by him. Apply then in Christ's name, and make mention of his righteousness only. Bow your soul before God, and acknowledge you have forfeited all favour at his hands, and deserve nothing but destruction; but beg of him to spare you for Christ's sake, who is worthy though you are unworthy. Consider yourself, as lost, and undone by sin; and as destitute of all help, but from God, through Christ. And cast yourself on the mercy of God in Jesus Christ. Look to him, whom God hath set forth to be the propitiation for our sins, to Jesus Christ, that lamb of God, who taketh away the sin of the world. There is salvation in no other; neither is there any name given among men, whereby we can be saved, but Christ's. Look to him then, by faith; trust in his merits; and commit your soul into his hands, to be saved by him, in his own appointed way.^† And the Lord have mercy on you, and work in you true re­pentance, [Page 20] and a proper trust in, and dependence upon the merits at Christ; and for his sake pardon you, and receive you into favour; and renew and sanctify you, and give you an heavenly frame and temper of mind; that so, though your body must die, your soul may live, and be happy forever.

I would now call upon all sinners, here present, to take warning, by the unhappy prisoner before them. You see what sin hath brought him to; and what it may bring you to, if you persist in it.

It is by degrees that sinners are brought to com­mit great and heinous sins. When the Prophet told Hazael, what he would do to the Israelites—that he would rip up their women with child, and dash their little ones against the stones: He cried out, What! is thy servant a dog, that he should do these things?^* Yet, by indulging himself in sin, he by degrees, grew bold and hardy enough, to do that, which he before seemed to abhor, and think it impossible he should ever be guilty of. Oh then, take care, that you do not get a habit of sinning? Don't venture to proceed any further in your evil ways; since you know not what monsters sin may soon make of you, if you should.

Let those who have been preserved from great and heinous transgressions, be thankful for God's restrain­ing grace. Let young persons take care to preserve their innocence; and use their utmost endeavours to suppress the first motions to sin. Let those who have entered upon a course of sin, come to an immediate stand: and tremble at the thought, of proceeding any further! And may all sinners be enabled to see the in­finite evil and danger of sin, and be excited immedi­ately to break off from their sins by repentance, and from their iniquities, by turning unto God. And let all be careful to shun and guard against all temptations to, and occasions of sin, particularly those, which have [Page 21] proved so fatal to the poor criminal here before us.— Such as bad company, especially that of lewd women. Bad company in general is exceeding ensnaring and dangerous; and has been the ruin of multitudes: And as to a whorish woman—her house is the way to hell; going down to the chambers of death. Avoid intem­perate drinking of spirituous liquors. This counter­acts the great design of the divine law; which is to restrain men's lusts and passions, and make them act as becomes rational creatures. I say, intemperate drinking, in direct opposition to this, clouds and weak­ens reason, and inflames men's lusts and passions, and makes them fit instruments of the devil, to accomplish his hellish designs. This ruins both the souls and bo­dies of thousands and ten thousands; and, I believe, I may add millions! How lamentable is it then, that it is become so common among us? Abstain from the horrible sin of profane cursing and swearing. A sin which is highly provoking to Almighty God; and what greatly exposes persons to his awful judgments.

Neglect not the assembling of yourselves together, on the Lord's day, as the manner of too many among us is. This unhappy man owns, that for near twenty years past, he has seldom or never attended any pub­lic worship, till now since his condemnation. If he had steadily attended the public worship, in all proba­bility, such religious impressions would have been made on his mind, as would have prevented his perpetrating the heinous crime, for which he must now die. But the time will not permit me to enlarge.

To conclude,

Let all cease to do evil, and learn to do well. And let them do it immediately, since their time is short and uncertain. You pity the criminal, because he has but a short time—but a few hours to live. But consider—your time perhaps, may be as short, nay [Page 22] shorter than his! Instead of hours, you may have but a few minutes to live. So it has been with others, who have thought themselves as safe, as you think yourselves now; and of several, not far from us, since this man was condemned. They have been seized suddenly, when about their business, or perhaps at their diversions, and hurried, in a few moments, out of time, into eternity. Oh! consider your awful danger and provide against it, by repenting immediately, and securing an interest in Jesus Christ, and thereby a title to life and happiness. And the Lord make us all wise for our souls, and for eternity; and grant that whenever death comes, though it be never so soon or suddenly, we may be ready; and may die in peace, and sleep in Jesus; and in the morning of the resur­rection, when Christ, who is our life, shall appear, we also may appear with him in glory, and so be forever with the Lord.