SERMON XVII – Thomas Manton

Doct. It is the Duty of the Faithful Servants of the Lord, in a lively manner to set before the People Life and Death, as the fruit of Good and Evil.

Moses was God’s Minister to instruct this People, and what doth he propose and confirm in his Doctrine, but Life and Death, Good and Evil? and this was a part of his Faithful∣ness. Witness that vehement Obtestation used, ver. 19. He calls Heaven and Earth to record, that he had faithfully discharged his Duty herein. This was the course that God himself took with Adam in Innocency, he set before him Life and Death, a Blessing and a Curse, the Tree of Life, and the Tree of Knowledg, Gen. 2:9. That he might live by the one, and not perish by the other. God had respect to the Mutability of his Nature, and therefore restrained him by the threatning of Death as a curse not to eat of the one, as he enjoyned him to eat of the other, as a Pledg of Life and Blessing. This same course did Christ take in his Sermons, by telling them of the wide Gate, and the strait Gate, the broad and narrow Way, much Company and little; the one tending to Destru∣ction, the other to Life, Mat. 7:13, 14. So Wisdom speaks by Solomon, Prov. 8:35, 36. Whose findeth me, find∣eth Life, and shall obtain Favour of the Lord: but he that sin∣neth against me, wrongeth his own Soul; all they that hate me, love Death. So that you see this is an excellent way to gain Men to the Holy Life.

• I. Let us consider our Work.
• II. The Reasons why we must do so.

I. Our Work, the Matter of it, and the Manner in which we are to propound it to you.

1. The Matter: We must set before the People,

• 1. Life and Good.
• 2. Death and Evil.

This I shall open in these Propositions.

First; That there is a distinction between Good and Evil, Vice and Vertue. He that doth not acknowledg it, is unwor∣thy the name not only of a Christian, but of a Man. Cer∣tainly he is unworthy the name of a Christian, for the whole Word of God doth mete out the Bounds between both these; and shew what is forbidden, and what is com∣manded, and therefore it is a defiance of Christianity to doubt of it. But he is also unworthy the name of a Man. Nature apprehendeth that somethings are worthy of Praise, and o∣thers worthy of Blame and Reproof; else why should wicked Men be offended to be taken for such as they are, and desire as much as possibly they can to seem better, and to cover their dishonest Actions with a plausible Appearance?

Secondly; The matching these two, Death and Evil, Life and Good. And here I shall speak, 1. Of the Suitableness of the Connection between them. 2. The greatness of both.

Thirdly; The certainty of both these, Life and Death, as the Fruit of Good and Evil.

1. The Suitableness or Correspondency there is between Holiness and Beatitude, Sin and Misery. It must needs be so, if we consider the Wisdom, Justice, Holiness of God.

(1.) The Wisdom of God, which doth all things accord∣ing to Weight, Measure, and Number, cannot permit the Disjunction of these two things, so closely united together; as Sin and Punishment, Grace and Happiness, but there will be an appearance of Deformity and Irregularity. For if there be such a thing as Good and Evil, as Bonum and Malum mo∣rale, as Reason will tell us there is: And again, if there be such a thing as Pleasure and Pain, as Joy and Sorrow, or that which we call, Bonum and Malum naturale, as Sense will tell us there is; then it is very agreeable to the Wisdom of God, that these things should be rightly placed and sorted; that moral Evil, which is Sin, should be punished with natural Evil, which is Pain and Misery; that the inordinate Love of Pleasure, which is the Root of Sin, should be checked by a fore-thought of Pain: And that Moral Good, which is Vertue and Grace, should end in Joy and Pleasure. For God is naturally inclined, as the Creator of Mankind, to make his Creatures good and happy, if nothing hinder him from it. Well then, we see how incongruous it is to the Wisdom of God, who permits no dissonancy or disproporti∣on in any of his Administrations, to admit a Separation of these natural Relatives. If there were no other Testimony of this, yet the Dispositions of our own Hearts would know it; for they are some obscure Shadows of the Properties which are in God. We have Compassion on a miserable Man, whom we esteem not deserving his Misery; we are also mo∣ved with indignation and displeasure against one that is fortu∣nate and successful, but unworthy the Happiness that he en∣joys. Which is an apparent Testimony and Proof, that we are sensible of an excellent Harmony and natural Order be∣tween these two things, Vertue and Felicity, Sin and Mise∣ry; and to see them so suited, doth exceedingly please us.

(2.) The Justice of God, as he is Judge of the World, and so must and will do right, doth require, Ut 〈…〉, & malis malè; That it should be well with them that do well, and ill with them that do evil. God is naturally inclined to provide for the Happiness of Man, as he is his Creator; and  if there were no Sin to stop the Course of God’s Bounty, there would be nothing but Happiness in the World. But since the Entrance of Sin into the World, Men are of different sorts, some recover out of their estate of Sin, and live holily; others wallow in their filthiness still. Now it is agreeable to God’s general Justice, as he is the Judge of the World, to execute Vengeance on the one, and reward the other; that Happi∣ness should accompany Vertue by a natural and inseparable Dependance, and Misery incessantly attend Vice, Rom. 2:6, 7, 8. It is true, the Bond which joyneth Happiness and Vertue together, is not so strong, and so every way naturally evident, as that which joyneth Vice and Punishment. If a Person in Sovereignty and Honour does not will that Moral Evils be punish’d, ’tis in some sort to consent to them; but the Condition of the Creature is such, that he ought to be holy and vertuous, though God had not positively comman∣ded him; and God having so commanded, we are bound to obey his Command, though he had not proposed the Hope of a Reward, in as much as we owe all to God, both because of the infinite Eminence of his Majesty, as because we hold our Beings and all from him. And therefore there is a Di∣stinction, Rom. 6:23. The Wages of Sin is Death, but the Gift of God is Eternal Life, through Iesus Christ our Lord. The one is Wages, the other a Gift. The Promise which God maketh of Remuneration, and the actual Retribution which he performeth of the same, ought to be imputed only to his Goodness, and gratuitous Liberality. Men cannot pretend any other Right before him, from whom we hold all things, yea our very Being. Now that which proceedeth of Good∣ness, seemeth not to be of so strait an Obligation, but that he is at liberty to do, or not to do, especially when the trans∣action is between two Persons, the Dignity and Authority of one of which is infinitely above the Condition of the other, as the Majesty of God is above his Creature. There∣fore  as to such a Reward God is free, and therefore might have enjoyn’d Holiness without the Promise of such a Recom∣pence. But the general Relation, that is between Punish∣ment and Sin, Holiness and Happiness, as to the consequence of one upon another, is agreable to the general Justice of God, which is a Perfection necessary to him, as he is the Supreme Governor and Ruler of the World.

(3.) The Holiness and Purity of God, which inclineth him to hate Evil, and love that which is good. God excel∣ling in Holiness himself, loveth the Vertue and Holiness of his Creature, Prov. 11:20. For how can he be imagined but to love his own Image? And as Goodness and Holiness are loved by him, so he hateth the Workers of Iniquity, Psal. 5:5. and abhorreth those that despise that which is most glo∣rious in Himself, his Holiness. And then, if God loveth the Good, and hateth the Evil, he will express this in answera∣ble Effects, Good with Life, and Evil with Death.

In short, The Difference between Good and Evil is not more naturally known, than it is naturally known that the one is to be punished, the other rewarded. Whether we consider the Wisdom of God, which sorteth and joyns all things according to their natural Order; and therefore Sin, which is a Moral Evil, is joyned with Sufferings, a Natural Evil, that is, a feeling of something painful to Nature, and afflictive to it: Or the Justice of God, which dealeth diffe∣rently with Men that differ in themselves: Or the Holiness of God, who therefore will express his Love to the Good in making them happy, and his Detestation of the Wicked in the Misery of their Punishment.

2. The Greatness of both these, Life and Death; they are both Eternal. Punishment in one Scale holdeth Confor∣mity with the Reward in the other. The full Reward is an Eternal, and far more exceeding Weight of Glory, called ever∣lasting Life; so is the full Punishment, the Eternal Abode of Body and Soul under Torments, expressed by everlasting Fire. If we did only deal with you upon slight and cheap Motives, you might refuse to hearken; but when we tell you of Life and Death Eternal, you ought most seriously to con∣sider, Whatever can be hoped or feared from Man is com∣paratively of little moment, because his Power of doing Good or Evil is limited: But, on the one side, it is a dread∣ful thing to fall into the hands of the Living God, Heb. 10:31. On the other side, Rom. 5: 2. We rejoyce in the Hope of the Glory of God. God will act like himself, infinitely gloriously, especially when he is All in All, when he doth not act by the mediation of the Creatures, but immediately punishing the Wicked, and rewarding the Good. The Vessel can con∣vey no more than it receiveth. When the Creature is an In∣strument of Vengeance, God acteth according to the pro∣portion and rate of that Creature, as if a Giant should strike one with a Straw. If God doth us good by an Ordinance, the Water runneth but as the Pipe will contain, he cannot manifest himself in that Latitude, but then God is All him∣self immediatly. Consider,

(1.) The Greatness of the Death that accompanieth Evil. The Afflictions and Sorrows of this Life are a part of this Death. When Moses here had insisted on many temporal Plagues which should befall his People, he saith, I have set Life and Death before you. There are many Miseries in this Life which are the Fruit of Sin, which would make your Hearts ake, and your Ears tingle to hear of. And then Death, which consists in the separation of the Soul from the Body, is the King of Terrors. But we speak of the second Death, which is far more terrible, which consists in an Eternal Se∣paration from the blessed and glorious Presence of the Lord, no Death like this. In all Creatures that have Sense, Death is accompanied with Pain; but this is a perpetual living to deadly Pain and Torment, from whence there can be no Re∣lease. In the first Death the Pain may lie in one place, but in the second it extends all over. The first Death, the more it prevaileth, the more we are past feeling; but in this Death the Sufferer has a greater vivacity than ever, the Capacity of every Sense is enlarged, and made more receptive of Pain. While we are in the Body, Vehemens sensibile corrumpit Sensum, the more vehemently and violently any thing strikes upon the Senses, the more doth it dead the Sense; as the Inhabi∣tants about the Fall of Nilus are deaf with the continual noise. Too much Light puts out the Eyes. Taste is dulled by Custom. But here the Capacity is improved by feeling. The Power of God sustains the Sinner, whilst his Wrath torments him. As the Saints are prepared for the Blessedness of Heaven, we cannot bear the least Glimpse of that Happiness which they enjoy above; so the wicked are fitted to endure those in∣conceivable Pains. When the first Death approaches, there is strugling for Life, Men would not dy; but in the se∣cond Death they desire a final Destruction, they would not live.

(2) The Greatness and Excellency of that Life that ensueth Good. All manner of Blessings in this Life is the lowest step of it. At Death, when the Spirit returneth to God that gave it, then it beginneth to be discovered, but it is consummated when Body and Soul shall be translated to Heaven. This is Life in∣deed. Nescio an ista Vita, mortalis Vita, an vitalis Mors, di∣cenda sit; the present Life is a kind of Death, always in fluxu, like a Stream, it runneth from us as fast as it cometh to us, job 14:1. He fleeth away as a Shadow, and continueth not. We die as fast as we live, like the Shadow of a Star in a flow∣ing Stream. This Life is annoyed with a thousand Sorrows and Calamities; but there is a freedom from all Sin and Mise∣ry, and a full fruition of Pleasures for evermore, Psal. 16:11. And our Capacities are strong to bear them. This Life is patched up with Supplies from the Creatures, there is a full Fruition of God himself, 1 Cor. 13:12. And in this Life such Days may come, wherein we have no pleasure, Eccl. 12:1. Life it self becomes a Burthen; but that Life as it lasteth for ever, so we are never weary of it. The Enjoyment of God is new and fresh to us every moment. As the Angels for thousands of years are beholding the Face of God, but ne∣ver weary of so doing; so shall we always delight our selves in seeing God as he is.

3. The Certainty of both these, Life and Death, Hell and Heaven, as the Fruits of Good and Evil.

(1.) Reason sheweth it certainly, that there is Eternal Life and Death, or a State of Torment and Bliss after this Life. All Men are perswaded that there is a God, and very few have doubted but that he is a Rewarder of Vertue, and and a Punisher of Vice. Now neither the one nor the other is fully accomplished in this World, even in the Judgment of those that have no great knowledg of the Nature of Sin, nor what Punishment is competent thereto. Therefore there must be af∣ter the sojourning in the Body, a time in which retributive Justice shall be executed, and Punishments and Rewards that here are dispensed so disproportionably, even to what natural Reason would expect from the Hand of God, shall most equally be dispens’d to Persons. If any say, Vertue is a Re∣ward to it self, as in some sence it is, yet the full Reward li∣eth in another World, and the main Encouragements must be fetcht from thence. There is an opposite Principle against it in the Heart, which must always be curbed and suppressed, and it meeteth with many Temptations from the Reproa∣ches and Oppositions of those who like not this sort of Life. The sensual and ungodly will use all Ways and Means to brand the Holy and Heavenly, as an humorous Sort of Men; and if their Hands be tied by the restraint of Laws and Go∣vernment, so that we are not exposed to Sufferings by their Violence, yet we cannot but expect slanderous Abuses from them. Now the Case being so, the Motives must be suffici∣ent to resist all the Temptations of this Life, to keep us in the Love and Obedience of God to the end, which the bare Sense of our Duty would hardly do in the midst of so many Temptations. We are in an estate of Imperfection, and Sense is very strong in us all, and the Sufferings of the Obedient are very great, that if we had not an eye to the Recompence of the Reward, we could not so well deny our selves. Let eve∣ry Man consult his own Soul, what would support him when all the World is against him, and he is hooted at by the Cla∣mours of the wicked Rabble, and pursued with sharp Laws, and exposed to great difficulties and hardships: if he had no Life to live but this, what would he do? Besides, it will not stand with the Goodness of God, if you can suppose one that loves Goodness for Goodness sake, and is so hardy as to contemn all his natural Interests, that such a Man should be a Loser by his Faithfulness and Obedience to God, and be made altogether miserable by his Duty without any Recom∣pence, 1 Cor. 15:19. And upon another account his Goodness is engaged to take his Servants into his own blessed Presence; for the prevailing Inclination of Holiness, that is planted by his own hand in their Breath, to love, serve, and see him, is an earnest that we shall not always be thus imperfect; for our Reward consisteth, as of compleat Felicity, so exact Ho∣liness, seeing God, and being like unto him. 1 Joh. 3:2. We know, that when he shall appear, we shall be like him, for we shall see him as he is. But suppose this were true, that Vertue were a Reward to it self, then what Provision is there made for the punishment of Vice? Cannot it be said, that they that addict themselves to that Course of Life are punished e∣nough by doing so? Alas! wicked Men profess great Con∣tentment in that Course of Life which they lead, and would be glad of the News, that they should have no other Punishment, than to wallow in their Lusts. Nature teacheth us, and the Practice of all Nations confirm∣eth it, that Evils which consist in a breach of Duty, must be punished with afflictive Evils, painful to Nature. Never such a Law-giver was heard of, that would punish a Man for Robbery by causing him to commit Adultery. And for Vertue, though it hath a Beauty to draw our Love, yet it cannot it self be its own price and recompence: for Man is of such a Nature, as he is still drawn on with the hope of some further good, till he come to the enjoyment of the chiefest Good. And so many are the Trials of the Righteous in this World, that the Apostle telleth us, We were of all Men most miserable, if our hopes were only in this Life, 1 Cor. 15:19. The Calamities of the Good are as great a discouragement and offence, as the prosperity of the Wicked: therefore there is an estate of Life and Death to come. Besides, if Man be God’s Subject, employed by him in a Course of Duty and Ser∣vice, when his work is ended, then must he look to receive his wages accordingly as he performed his Duty, or faulted in it. Now our work is not ended till this Life be over; then God dealeth with us by way of recompence either in Pains or Joys. Add further, Reason will tell us that these Pains and Joys after Death should be everlasting, that the recompence should last as long as Man lasts. For Man as to his Soul is im∣mortal, and there is no change of Estate in the other World after our Trial is over, and things of Religion become meer matter of Sense. Certainly one that hath lived holily, and is translated to Glory, there is no Reason that he should after∣wards be made miserable, and the Punishment holdeth Con∣formity to the Reward. Luk. 16:26. Between us and you there is a great Gulph fixed, so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence. There is no changing of Estates or Places in the other World; the Blessedness and Misery is Eternal. Things to come would not considerably counter-ballance things present, if there were not Eternity in the case.

(2.) Conscience hath a sense of it; and on the one hand standeth in dread of Eternal Death, and on the other is cheared with the hopes of Eternal Life. The first is proved, Rom. 1:32. and Heb. 2:14. ; 1 Cor. 15:56. Men are afraid of Death, not only as a natural Evil, as it puts an end to present Comforts, but as it is an entrance to an unknown Countrey. What is the reason of the stings of Conscience which are ne∣ver so sensible and quick as when Men approach near Death, or behold themselves in some near danger? What are these but presaging Fears that anticipate Miseries after this Life? If the Soul were extinguished with the Body, then troubles should in reason vanish: but we find that this is the time when these Allarms are redoubled; and these Tempests in∣crease with violence. On the other side, there are Joys of the Spirit which are a taste and earnest of Eternal Life. Eph. 1:13. He hath given us the earnest of the Inheritance. Good Men have so much of Heaven upon Earth, as may assure them they may look for more; this hath supported them in all their difficulties, and labour. Now if there were no such thing, the wise and best Men that ever the World saw would be Liars, or Fools: Liars in pretending Comfort which they had not, or Fools in being deceived by their own vain Imagination, and in taking such pains in subduing the Flesh, hazarding their Interests, and performing their Duty upon the hopes of another World.

(3.) Scripture, if we will take God’s Word for it, is ex∣press, Rom. 8:13. ; Rom. 6:21, 22. and Gal. 6:8. The present World is comprised in two Ranks, either Sowing with the Flesh, that is such who employ their labour to make Provi∣sion to gratify the Carnal Appetite: or, Sowing to the Spirit, such as employ their Time and Study in advancing the work of the Spirit: and they issue themselves into two States in the other World; the State of Everlasting Perdition, or E∣verlasting Life. Thus do the Scriptures propound Good and Life, Evil and Death.

Secondly, The Manner how this is to be done, it must be set forth with all Evidence and Conviction, as to the Reason of Men, with all Earnestness and Affectionate Importunity to awaken their Affections. In short,

1. So as will become the belief of these things. We must not speak of them as a thing spoken in jest, and by rote, but as firmly perswaded of the truth of things, as if Heaven and Hell were before our Eyes, and as evident to Sense, Heb. 11:1. We look upon these things naturally as at a distance, and so have but a cold apprehension of them; but we should by Faith see them as near at hand. As you would pull a Man out of the Fire, Iude 23. or as falling into a deep Pit or bot∣tomless Gulph, as one in the greatest earnest. Belief puts a Life into Truths, which otherwise are but dead and weak in their Operation; I believed, and therefore did I speak: as if we had a deep sense of these things upon our own Hearts.

2. As will become Experience. 2 Cor. 5:10. Knowing the Terrors of the Lord, we perswade Men. A Man that know∣eth the Terrors of the Lord, that hath been scorched himself, will set them before Men as if they were at hand, ready to surprize them. Others that talk of these things but as cold Opinions, they will not be so careful to rouse up Men to mind the case of their Souls: If one went unto them from the Dead, then will they repent, Luk. 16:30.

3. So as will become Zeal for the Glory of God; which is much promoted by the Subjection, and Obedience of his Creatures, and his Interest in them, therefore we should be diligent and industrious in drawing Souls to Christ. Col. 1:27, 28. Christ in you the hope of Glory, whom we preach, warn∣ing every Man, and teaching every Man in all Wisdom, that we may present every Man perfect in Christ Iesus. 2 Cor. 11:13. They have blind unbelieving Hearts, therefore need to be taught; cold careless Affections, and need to be warned, and this with the greatest Wisdom that can be used, that all may  be presented to Christ at the last day. This is that which sets all a going. When we are wooing for Christ we should not do it coldly and triflingly, but as those that would prevail for their Master, that he may be glorified in their being gain∣ed to him.

4. So as will become compassioners of precious and im∣mortal Souls, for whom Christ died; Souls that must live for ever in Heaven or Hell. Oh mind them of their Duty, warn them of their Danger, they are ready to tumble into the Flames of Hell every moment, therefore with all earnest∣ness set Life and Death before them. We should use the more compassion to Souls, because God himself who hath employ∣ed us, hath expressed so much of his Compassion, he doth not only tell them they will die, but expostulateth with them, Why will you die, O House of Israel? Ezek. 33:11. And Ezek. 28:25. Have I any pleasure at all that the wicked should die, and not return from his ways and live? The greatest quarrel Christ hath with Sinners is because they will not come to him for Life. John 5:40. Ye will not come to me that ye might have Life.

Two Reasons make this more evident.

• 1. This is God’s Will.
• 2. This is of great Profit to the Souls of Men.

First, This is God’s Will that his Law should be pro∣pounded with the Sanction of it; that is, with Penalties and Rewards. God might rule us with a Rod of Iron, require Duty out of meer Sovereignty; but he will draw us with the Cords of a Man, Hos. 11. 4. with such Arguments as are fit∣ted to Mans Temper, as he is a reasonable Creature, that is, by Promises and Threatnings. We are best moved and in∣duced to any thing by those two Affections, of Fear and Hope: the one Affection serveth for Aversation and Flight; the other for Choice and Pursuit. Therefore he that knoweth the Wards of the Lock, accordingly suiteth the Keys; and  doth not only require an exact Duty, but also promiseth Good, and threatneth Evil. Sovereigns in their publick E∣dicts do not argue with their Subjects, but only interpose their Authority; but God condescendeth to reason with his Creatures: He doth not say, as sometimes, Thus shall ye do, I am the Lord; but if you do thus, this will be your ruine; and obey these Statutes for your Good, Deut. 6:24. and so doth per∣swade as well as command.

Secondly, It is of great Profit to the Souls of Men.

1. It is of Profit that they should often be minded of the Issues of things. Israel’s want of Wisdom cometh from this, Deut. 32:29. O that they were Wise, that they under∣stood this, that they would consider their latter end; that is, how Obedience and Disobedience will succeed with them. Lam. 1:9. David’s trouble at the prosperity of the Wicked arose from want of this, Psal. 73:17. Then I understood their End. Rom. 6:21. The end of these things is Death. Fugientes respice, what will they leave in their farewel, and departure? Jer. 17:11. At his latter end he shall be a Fool. The first addresses of Sin smile upon us, but the Sting is in the Tail. So the begin∣ning of Godliness is Bitter, but afterward it yieldeth everlast∣ing Peace and Comfort.

2. That they may reflect on both combined: either of them single is of great force, but both joyned together comes in upon the Heart with greater Power. We need a Bridle and a Spur; a Bridle because of our proneness to Evil, and a Spur because of our Backwardness to Good. We have both, we are compassed and hedged in with our Duty on every side. If we look back, there is Death to affright us; if forward, Hea∣ven to allure us: there is Eternal Life to draw us, there is Eternal Death to drive us. If God had only terrified us from Sin by unexpressible Pains and Horrors, and made no promise of unspeakable Joys, this were enough to engage us to live without Blame and Blemish, that we might not be cast into the  Prison of Hell: or if only to quicken our Diligence, he had propounded Hopes and Happiness as the Priviledg of those that live Vertuously and Holily, and evil Men did utterly pe∣rish when they die, this were enough to draw us. If God had only promised Heaven and no Hell, there would not be so strong a Motive; but can we be cold and dead when both Life and Death are laid before us, and both for ever? this is very unreasonable. Solomon telleth us, Prov. 15:24. That the way of Life is above to the Wise, to avoid Hell beneath. Every step they tread is a going from Eternal Death, and an approach to Eternal Life. Therefore as we would escape the Torments of Hell, and possess the Joys of Heaven, we should be serious. We are undone for ever, if we be not blessed for ever; and the nearer we draw to the one, the more we avoid the other; so that we have a double reason not to go back, and much to engage us to go forward.

Application.

Use of Exhortation.

1. Suffer us to discharge our Duty in this kind. Heb. 13:22. I beseech you Brethren, suffer the Word of Exhortation. It is but a small request we have to you, that you will but suf∣fer us to take pains to save your Souls: it is irksome to carnal Men to have their sluggishness stirred up: But what is there that should make it grievous and distastful? Many can endure us when we treat of the Joys of Heaven, but when we come to flash Hell Terrors in the Face of obstinate Sinners, and tell them of Damnation and Wrath to come, they think us harsh and severe, and say as Ahab of Micaiah, He prophesieth nothing but evil to me. I, but we must set both before you, both Life and Death; and it is better to hear of Hell than to feel it. That is a cowardly Confidence that cannot endure the mention of our Danger. There are others that like the offer  of Heaven, but would sever those things that are so aptly joined, Life and Good, Death and Evil, that cannot indure this Doctrine in this Sense; they say with those carnal Hearers, Evermore give us the Bread of Life, Joh. 6. 35. But they mis∣take the Terms upon which it may be had. Oh! but we are not in the place of God, and cannot make the way to Heaven easier than it is, but we propound God’s Covenant as we find it, Life and Good, the Conditions as well as the Offer. Would you have us compound with you, and de∣ceive your Souls with a false hope, which will leave you a∣shamed when you most need the comfort of it? Men would live with the Carnal, die with the Sincere; therefore suffer us to be earnest with you.

2. The next thing that we exhort you to, is to believe the certainty, consider the weight and importance of these Truths; that there is a difference beetween Good and Evil, that the fruit of the one is Death, of the other Life; and con∣sider how irrational it is for a Man to love Death, and refuse Life. No Man in his right Wits can make a doubt which to choose. In vain is the Snare laid in the sight of any Bird. Prov. 1. 17. You cannot drive a dull Ass into the Fire that is kindled before his Eyes. It is true you hate Death, and yet it is proper to say, you choose it. Prov. 8. 36. All they that hate me, love Death. Why refusing the Good, do you so eagerly pursue the Evil? How can ye hate the Wages, and yet love the Work by which the Wages is to be earned, and in requital of which it will be certainly paid? If you detest Hell, why not Sin? if you love Heaven, why do not you do good? There is an in∣separable Connection between these. Who can pitty the Tor∣ment of that Man that thrusts his Hand into the Fire? What should be the cause of this, but Incredulity and Inconsideration?

1. Unbelief, and Atheism; they do not think God will recompence Men according to their Works. Now till Men believe it, tell them of Hell or Heaven never so much, it will not work upon them. Who would lose that which is certain and present, for the hope or fear of that which is to come and doubtful, when they suspect or believe it not fully? No wonder they go on still in the Paths that lead down to the Chambers of Death, and are prejudiced against the Ways of Life. But why are Men such Infidels as to future things?

(1.) You cannot disprove what is declared in Scripture, or by any sound Argument evince that there is no Heaven or Hell, for all you say or know there are both really existing; and if there were no more but that, it were good to take the surer side, especially when you part with nothing but a few base Pleasures and carnal Satisfactions. Reason should make us very careful. In a Lottery, where there is but a possibility of gaining, Men will venture a Shilling or a small matter for a Prize. If there be either no Hell or Hea∣ven, you part with no more than the vain Pleasures of a fading perishing Life; but if this Doctrine prove true, you run the hazard of Eternal Torments, and lose the Comfort of Eternal Joys: therefore it is better to trust this Doctrine than try it; it is Prudence to make provision for the worst.

(2.) But doth not natural Reason and Conscience, and the Presages of our Hearts, shrewdly evidence that there is a World to come, as before was proved, an Heaven for the Good, and an Hell for the wicked? At present the Wicked flourish, and the Good many times suffer; what shall we conclude thence? Mol. 2:17. Every one that doth evil, is good in the sight of the Lord, and he delighteth in him; or where is the God of Iudgment?

(3.) If Nature be not so clear, Scripture is full and posi∣tive. If we do indeed believe the Scripture, as we profess to do, certainly we cannot so grosly go against the whole Current and Drift of it. That Scripture which you profess  to be the Book of God, and take for the Rule of your Lives and Expectations, that Scripture which your Consciences dread as owning the Voice of God therein; that Scripture which is confirmed by God’s Providence, and frequent Experiments; that Scripture which hath such a rational Evidence in it self; ’tis that assureth us of a World to come, and bringeth it to light in the Word. The very thoughts of such an Hell and Heaven as was invented by the ancient Heathens, was enough to make them vertuous; though as to the Manner and Cir∣cumstances of it, the more understanding knew it to be a very Fable and Supposition, yet the Thing it self being bot∣tom’d and founded upon those natural apprehensions of the Immortality of the Soul, and the Attributes of the Deity, had powerful Effects upon them. Now shall we talk of Christianity, pretend a Reverence to the Scriptures, and shall we tremble no more at the Certainty of an Hell, than Gentiles at the possibility of it? Shall their Suspicion work more than our Faith? If they were so pliable to Poets disci∣pline, how should we be moulded and framed by the Do∣ctrine of Christ? what awe and holy trembling should it breed in our Hearts?

2. Inconsideration. We are so taken up with the Cares and Pleasures of the present Life, that we are not at leisure to think of Death, and Life, Hell, and Heaven, or upon what Terms we stand with God, Jer. 8:6. ;  Eccles. 11:9. Remember that for all these things God will bring thee to Iudgment. The young Man in the heat of his Lusts forgetteth that a time of reckoning will come. Oh think of your ways, and whither you are a going: It is foolish to busy our selves about many things and neglect the main. Luk. 10:41, 42. You think it will bring a d•mp on your Hearts. But if you cannot endure to think of Hell, how much less will you endure one day to suffer it? Is it such a trouble to consider it? what is it to feel it? Timely Conside∣ration is the way to prevent and escape these Torments: it will help to preserve you from comming thither, and cause it to work upon you. Oh then, Deut. 32:46. Set your Hearts unto all these Words which I testify among you this day. Consideration will awaken the Soul that was formerly laid asleep. Will Heaven or Hell intice or deter the Man that thinketh not of it? Shall we not therefore have a little Patience while we deeply ponder and weigh these things in our Minds? See Life and Death is set before you; and will you not allow a few serious Thoughts about them, nor ask your Souls what shall become of you to all Eternity? God’s great complaint of Israel is, Isa. 1:3. My People will not consider; and the same complaint may be made of us. Things are evident and clear to Faith, Reason, and Con∣science, but we will not consider, and so wander out of the way.

3. The next thing we exhort you to do, is to make choice for your own Souls. That is the use Moses makes of it. ver. 19. Therefore choose Life, that both thou and thy Seed may live. Hearing, Believing, Considering, are all in order to choice; and without choice and a determined fixed bent of Heart, you will never walk evenly in Heavens ways. Determine not only that you must, but you will walk in the way which God hath set forth for you. God’s Ways must be chosen. Psal. 119:30. I have chosen the way of Truth. And ver. 173. I have chosen thy Precepts. Jos. 15:22. If it seem evil to you to serve the Lord, choose you this day whom you will serve. Not as if it were indifferent, but to set an edg upon their Appe∣tite. There is much strength in the Bond, when a Man bindeth himself freely, and makes him the more inexcusible if he doth not observe it. All will choose Life before Death, but they are out in the Means, they do not choose Good be∣fore Evil; the Good of Holiness before the Evil of Sin. Every Man desireth some Good; it is as natural for the rea∣sonable  Creature to desire to be happy, as it is for the Fire to burn; but we do not make a right choice of the Means that may bring us to that Happiness that we desire. They would be happy, but they choose Means quite contrary to Happiness. Oh then, choose the Ways of God, let Life be your Motive, and Holiness your Choice; this is the way to live for ever, to avoid Hell beneath. As soon as we come to years of Discretion, we should make our choice to go on in the ways of Life. To this we are obliged by the most weighty Reasons, urged by the enforcements of the Word, and by the sad and numerous examples of young People; who make an ill choice in the beginning, and go on, and are hardned therein, and perish for ever.