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the love of God in any but those that hear the gospel, and believe in him, then no such persons can be saved by their religion. For Christ is the way to the Father, and no man comes to the Father but by him; and the love of God is absolutely and of itself necessary to salvation; and faith in Christ is so far necessary to salvation, as it is necessary to bring men to the love of God, as pardoning sin and reconciled to them.

ligion with human additions and innovations, the great danger of these corruptions is, lest they draw them from the sound belief and serious practice of that ancient Christianity which we are all agreed in: among Papists, or any other sect, where their corruptions do not thus corrupt their faith and practice in the true essentials, it is certain that those corruptions shall not damn them. For he that truly believes all things that are essential to Christianity, and lives accordingly with serious diligence, hath the promise of salvation: and it is certain, that whatever error that man holds, it is either not inconsistent with true Christianity, or not practically, but notionally held, and so not inconsistent as held by him for how can that be inconsistent which actually doth consist with it?

If a Papist or any other sectarian seriously

upon the life to come, give up himself to the merits and grace of Jesus Christ, and the sanctification of the Holy Spirit, to be fitted for that glory, lives by faith above the world, mortifies the desires of the flesh, and lives wilfully in no known sin, but presses after further degrees of holiness, I doubt not of the salvation of that person; no more than of the life of him that hath taken poison but into his mouth and spit it out again, or let down so little as nature and antidotes do expel: but I will not therefore plead for poison, nor take it, because men may live that thus take it.

But if any should ever so confidently conclude, that some that hear not of Christ may be saved, yet he must needs confess that the want of this clear and great discovery of the love and goodness of God in his pardoning grace, and of the glorious life which he hath prepared for us, must needs make the love of God a very rare and difficult thing, and consequently their salvation rare and difficult, in comparison of ours. The Christian faith is the believing an ever-love God, and his brother, and set his heart lasting life of happiness to be offered by God, with the pardon of all sin, as procured by the sufferings and merits of Jesus Christ, to all that are sanctified by the Holy Ghost, persevere in love to God, and to each other, and in a holy and heavenly conversation. This is saving faith and Christianity, if we consent as well as assent. All that was necessary to salvation to be believed, was formerly thought to be contained in the creed, and that was the test or symbol of the Christian faith; and the Christian religion is the same, hath the same rule, test, and symbol in all ages. But since faction and tyranny, pride and covetousness, became the matters of the religion of too many, vice and selfish interest hath commanded them to change the rule of faith by their additions, and to make so much necessary to salvation, as is necessary to their affected uni- | versal dominion, and to their carnal ends. And since faction entered, and hath torn the church into many sects (the Greek, Roman, Armenian, Jacobites, Abassine, and many more) it seems meet to the more tyrannical sect to call these several religions, and to say that every man that differs from them in any of their opinions or additions, which they please to call articles of faith, is of another religion.

If the word religion be taken in this sense, and if all that agree in one Christian religion, are said to be of as many religions, as different opinions, in points that some call necessary, then I answer the question thus: He is the true catholic Christian that hath but one, even the Christian religion: and this is the case of the Protestants, who, casting off the additions of popery, adhere to the primitive simplicity and unity if Papists, or any others, corrupt this re

Having answered this great question, reader, I am now come up to the subject of my following discourse, and to tell thee that though it be a great question whether serious diligence in a corrupt religion will save a man, it is past all question, and agreed on by all sides, that no religion will save a man who is not serious, sincere, and diligent in it. If thou be of the truest religion in the world, and are not true thyself to that religion, the religion is good, but it is none of thine. Objectively thou art of a true and good religion, the things in themselves are true and good, but subjectively thou art sincerely of no religion at all; for if thou art not serious, hearty and diligent in it, it is certain that thou dost not truly entertain it, and make it thine; but it is thy books that have the true religion, or thy tongue, or fantasy, or brain, but not thy heart: and the best meat on thy table, or that goes no further than thy mouth, will never feed thee, or preserve thy life. So certain is the salvation of every holy mortified Christian, and so certain the damnation of every ungodly, worldly, fleshly sensualist, that I had a thousand-fold

rather have my soul in the case of any sectarian, that lives a truly heavenly life, in the love of God and man, and in a serious, diligent obedience to God, according to his knowledge, than in the case of a Protestant, or whomsoever you can imagine to be right in his opinions, that is worldly, sensual, and a stranger, if not an enemy, to the power and serious practice of his own professed religion, and void of a holy and heavenly heart and life. If ever such a man be saved, the principles of all religion* deceive us.

Certainly such men's hypocrisy doth aggravate their sin, and will increase their misery. So many as there are in the world that profess themselves Christians, and yet are not serious and diligent in their religion, but are ungodly neglecters or enemies of a holy life, so many hypocrites are in the world. I wonder that their consciences call them not hypocrites when they stand up at the creed, or profess themselves believers; though the congregation sees not 'hypocrite' written in their foreheads, God sees it written on their hearts, and those that converse with them may see it written in their lives. Yet these men are the most forward to cry out against hypocrites. The devil hath taught it them to stop the suspicion of conscience, as he hath taught the greatest schismatics, or church-dividers, the papists, to ery out most against.schism and division, and pretend to unity. But these shifts blind none but fools and forsaken consciences; and the cheat that is now detected by the wise, will quickly by God be detected before all the world. Till then let them make merry in their deceits: who would envy the drunkard the pleasure of an hour's sickly delight? This is their portion, and this is their time. As we have chosen and covenanted for another portion, we are content to stay the time assigned, till God shall tell them and all the world who was sincere, and who the hypocrite. For our parts, we believe that he is most or least sincere, that is most or least serious in the practice of his own professed religion.

For my part, I must profess that, by the mercy of God, I have made it the work of many a year, to look about me, and think wherein the felicity of man doth indeed consist: I have long been past doubt, as much as I am that I am a man, that it is not in transitory, sensual delights, and that these are such lean, dry commodities, and pitiful pleasures, leaving men so speedily in a forlorn state, that I am contented that my greatest enemy have my part of them. I have renounced them

By "religion" here the anthor seems to mean profession or denomination. There may be a plurality of systems of superstition;but there is but one religion that God himself has given, contained in the inspired volume.-Ed.

to God, as any part of my felicity, and I renounce them to men. Let them do with me about these things as God will give them leave. I will have a portion after death, or I will have none.

The case is so palpable, that it seems wonderful to me that the contrary deceit is consistent with the nature and reason of a man; that so many gentlemen, scholars, and persons of an ingenuous education, can no better distinguish, and can possibly conquer their reason so easily with the presence of sensual delights, and so easily make nothing of that which will be to-morrow and for ever, merely because it is not to-day. Well, I must say, the wisdom and justice of God is abundantly seen in the government of the world with the liberty of the will, and determining that all men should speed as they choose.

TREATISE.

" Whatsoever thy hand findeth to do, do it with thy might for there is no work, nor device, nor knowledge, nor wisdom in the grave, whither thou goest."-ECCLES. ix. 10.

The mortality of man being the principal subject of Solomon in this chapter, and observing that wisdom and piety exempt not men from death, he first hence infers, that God's love or hatred to one man above another, is not to be gathered by his dealing with them here, where all things in the common course of providence come alike to all. The common sin hath introduced death as a common punishment, which levels all, and ends all the contrivances, businesses, and enjoyments of this life, to good and bad; and the discriminatiug justice is not ordinarily manifested here: an epicure or infidel would think Solomon were here pleading their unmanly, impious cause: but it is not the cessation of the life, or operations, or enjoyments of the soul that he is speaking of, as if there were no life to come, or the soul of man were not immortal; but it is the cessation of all the actions, honours, and pleasures of tl's life, which to good or bad shall be no more. Here they have. no more reward, the memory of them will be here forgotten. They have no more a portion for ever in any thing that is done under the sun.' From hence he further infers, that the comforts

of life are but short and transitory, and therefore | We are now but set to school to learn the work that what the creature can afford, must be presently taken and as the wicked shall have no more but present pleasures, so the faithful may take their lawful comforts in the present moderate use of creatures; for if their delightful goodness be of right and use to any, it is to them: and therefore though they may not use them to their hurt, to the pampering of their flesh, strengthening their lusts, and hindering spiritual duties, benefits, and salvation, yet must they 'serve the Lord with joyfulness, and with gladness of heart, for the abundance of all things which he gives them.'

Next he infers, from the brevity of man's life, the necessity of speed and diligence in his duty. This is in the words of my text: where you have, First, The duty commanded. Second, The reason or motive to enforce it.

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that we must do for ever. This is the time of our apprenticeship; we are learning the trade that we must live upon in heaven. We run now, that we may then receive the crown; we fight now, that we may then triumph in victory. The grave hath no work, but heaven hath work and hell hath suffering: there is no 'repentance unto life' hereafter: but there is repentance unto torment, and to desperation. There is no believing of a happiness unseen in order to the obtaining of it; or of a misery unseen in order to the escaping of it; nor believing in a Saviour in order to these ends: but there is the fruition of the happiness which was here believed; and feeling of the misery that men would not believė; and suffering from him as a righteous judge, whom they rejected as a merciful Saviour. So that it is not all work that ceases at our death: but only the work of this present life.

Indeed no reason can show us the least pro

The duty is in the first part, whatsoever thy hand findeth to do,' that is, whatever work is assigned thee by God to do in this thy transitory life, 'do it with thy might,' that is, First, Speed-bability of doing our work when our time is ily, without delay. Second, Diligently; and as well as thou art able, and not with slothfulness, or by halves.

The motive is in the latter part; for there is no work nor device, nor knowledge, nor wisdom in the grave, whither thou goest,' that is, it must be now or never: the grave, where thy work cannot be done, will quickly end thy opportunities. The Chaldee paraphrase appropriates the sense too narrowly to works of charity, or alms; 'whatsoever good and alms-giving thou findest to do.' And the moving reason they read accordingly for nothing but thy works of righteousness and mercy follow thee.' But the words are more general, and the sense is obvious, contained in these two propositions.

DOCT. I. The work of this life cannot be lone, when this life is ended. Or, there is no working in the grave, to which we are all making haste.

DOCT. II. Therefore while we have time, we must do our best: or do the work of this present life with vigour and diligence.

It is from an unquestionable and commonly acknowledged truth, that Solomon here urges us to diligence in duty; and therefore to prove it would be but loss of time. As there are two worlds for man to live in, and so two lives for man to live, so each of these lives hath its peculiar employment. This is the life of preparation: the next is the life of our reward or punishment we are now but in the womb of eternity, and must live hereafter in the open world.

done, that was given us to do it in. If it can be done, it must be, First, By the recalling of our time. Second, By the return of life. Third, Or by opportunity in another life: but there is no hope of any of these.

1. Who knows not that time cannot be recalled? That which once was, will be no more. Yesterday will never come again. To-day is passing, and will not return. You may work while it is day; but when you have lost that day, it will not return for you to work in. While your candle burns, you may make use of its light, but when it is done, it is too late to use it. No force of medicine, no orator's elegant persuasions, no worldling's wealth, no prince's power, can call back one day or hour of time. If they could, what endeavours would there be used, when extremity hath taught them to value what they now despise; what murmurings would there be at last, if time could be purchased for any thing that man can give! Then mise would bring out their wealth and say, All this will I give for one day's time of repentance more: lords and knights would lay down their honours, and say, Take all, and let us be the basest beggars, if we may but have one year of the time that we misspent! Then kings would lay down their crowns and say, Let us be equal with the lowest subjects, so we may but have the time again that we wasted in the cares and pleasures of the world. Kingdoms would then seem a contemptible price for the recovery of time. The time that is now idled and talked away; the time that is now

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feasted and complimented away, that is unne- | you may hear, read, learn, and pray; but when cessarily sported and slept away; that is wickedly this life is ended, it shall be so no more. and presumptuously sinned away; how precious shall rise from the dead indeed to judgment, and will it one day seem to all! How happy a bar- to the life that now you are preparing for; but gain would they think that they had made, if at never to such a life as this on earth: your life is the dearest rates they could redeem it! The as the fighting of a battle, that must be won or most profane mariner falls a praying, when he lost at once. There is no coming hither again fears his time is at an end. If importunity would to mend what is done amiss. Over-sights must then prevail, how earnestly would they pray for be presently corrected by repentance, or else they the recovery of time, that formerly derided pray- are for ever past remedy. Now if you be not truly ing, or minded it not, or mocked God with converted, you may be; if you find that you are lip-service, and customary forms, and feigned carnal and miserable, you may be healed; if you words instead of praying? What a lesson would are unpardoned, you may be pardoned; if you death teach the trifling time-despising sinners; are enemies, you may be reconciled to God; but the idle, busy, dreaming, active, ambitious, covet- when once the thread of life is cut, your opporous lovers of this world, if time could be intreated tunities are at an end. Now you may inquire to return! How passionately then would they of your friends and teachers what a poor soul roar out their requests, 'O that we might once must do that he may be saved, and you may resee the days of hope, means, and mercy, which ceive particular instructions and exhortations, and once we saw, and would not see! O that we God may bless them to the illuminating, renewhad those days to spend in penitential tears, ing, and saving of your souls; but when life is prayers, and holy preparations for an endless life, past, it will be so no more. O then, if desperate which we spent at cards, in needless recreations, souls might but return, and once more be tried in idle talk, in humouring others, on the pleasing with the means of life, what joyful tidings would of our flesh, or in the inordinate cares and busi- it be! How welcome would the messenger be nesses of the world! O that our youthful vigour that brings it! Had hell but such an offer as might return; that our years might be renewed; this, and would any cries procure it from their that the days we spent in vanity might be re- righteous judge, O what a change would be called! That ministers might again be sent to among them! How importunately would they us publicly and privately, with the message of cry to God, 'O send us once again unto the grace, which we once made light of! That the earth! Once more let us see the face of mercy, sun would once more shine upon us; that patience and hear the tenders of Christ and of salvation! and mercy would once more reassume their work!' Once more let the ministers offer us their helps, If cries or tears, or price or pains, would bring and teach in season and out of season, in public back lost-abused time, how happy were the now- and in private, and we will refuse their help and distracted, dreaming, dead-hearted, and impeni- exhortations no more: we will hate them and tent world! If it would then serve their turn to drive them away from our houses and towns no say to the vigilant believers, 'Give us of your more: once more let us have thy word, and oroil, for our lamps are gone out,' or to cry, 'Lord, dinances, and try whether we will not believe Lord, open to us,' when the door is shut, the them, and use them better than we did: once foolish would be saved as well as the wise; but more let us have the help and company of thy 'this is the day of salvation; this is the ac- saints, and we will scorn them, abuse them, and cepted time.' While it is called to-day, hearken, persecute them no more. O for the great inand harden not your hearts. Awake thou that valuable mercy of such a life as once we had! sleepest, stand up from thy slothful, wilful death, O try us once more with such a life, and see and use the light that is afforded thee by Christ, whether we will not contemn the world, close or else the everlasting utter darkness will shortly with Christ, live as strictly, and pray as end thy time and hope. earnestly, as those that we hated and abused for so doing! O that we might once more be admitted into the holy assemblies, and have the Lord's day to spend in the business of our salvation! We would plead no more against the power and purity of the ordinances; we would no more call that day a burden; nor hate them that spent it in works of holiness, nor plead for the liberty of the flesh therein.'

2. As time can never be recalled, so life shall never be here restored. 'If a man die, shall he live (here) again? All the days of our appointed time we must therefore wait, in faith and diligence, till our change shall come. One life is appointed us on earth to dispatch the work that our everlasting life depends on: we shall have but one; lose that, and all is lost for ever: yet

It makes my heart even shake within me to | think with what cries those damned souls would strive with God, and how they would roar out, 'O try us once again,' if they had but the least encouragement of hope! But it will not be, it must not be. They had their day, and would not know it: they cannot lose their time and have it. They had faithful guides, and would not follow them: teachers they had, but would not learn. The dust of their feet must witness against them, because their entertained obeyed message cannot witness for them. Long did Christ wait with the patient tenders of his blood and Spirit: his grace was long and earnestly offered them, but could not be regarded and received: they cannot finally refuse a Christ, and yet have a Christ; or refuse his mercy, and yet be saved by it. He that would have Lazarus sent from the dead to warn his unbelieving brethren on earth, no doubt would have strongly purposed himself on a reformation, if he might once more have been tried: how earnestly would he have begged for such a trial, that begged so hard for a drop of water! But alas! Such mouths must be stopped for ever with a 'Remember that thou in thy life time receivedst thy good things.' So that it is appointed for all men once to die, and after that the judgment. But there is no return to earth again: the places of your abode, employment and delight shall know you no more. You must see these faces of your friends, and converse in flesh with men no more! This world, these houses, that wealth and honour, as to any fruition, must be to you as if you had never known them. You must assemble here but a little while; yet a little longer, and we must preach, and you must hear it no more for ever. That therefore which you will do, must presently be done, or it will be too late. If ever you will repent and believe, it must be now. If ever you will be converted and sanctified, it must be now. If ever you will be pardoned and reconciled to God, it must be now. If ever you will reign, it is now that you must fight and conquer. O that you were wise, that you understood this, and that you would consider your latter end; that you would let those words sink down into your hearts, which came from the heart of the Redeemer, as was witnessed by his tears. If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace. But now they are hidden from thine eyes;' and that these warnings may not be the less regarded, because you have so often heard them, when often hearing increases your obligation, and diminishes not the truth, or your danger.

3. As there is no return to earth, so is there no doing this work hereafter. Heaven and hell are for other work. If the infant be dead born, the open world will not revive him; that which is generated, and born an animal or serpent, will not, by all the influences of the heavens, or all the powers of sun or earth, become a man. The second and third operation presuppose the first ; the harvest doth presuppose the seed time and the labour of the husbandman. It is now that you must sow, and hereafter that you must reap. It is now that you must work, and then that you must receive your wages. Is this believed and considered by the sleepy world? Alas, do you live as men that must live here no more? Do you work as men that must work no more, and pray as men that must pray no more, when once the time of work is ended? What thinkest thou, poor unhappy sinner! will God command the sun to stand still while thou rebellest or forgettest thy work and him? Dost thou think he should pervert the course of nature, and continue the spring and seed-time till thou hast a mind to sow; or that he will return the dead-born infant into the womb, that it may be better formed or quickened? Will he renew thy age and make thee young again, and call back the hours that thou prodigally wastedst on thy lusts and idleness? Canst thou look for this at the hand of God, when nature and scripture assure thee of the contrary? If not, why hast thou not yet done with thy beloved sins; why hast thou not yet begun to live? Why sittest thou still while thy soul is unrenewed, and all thy preparation for death and judgment is yet to make? How fondly would Satan find thee thus at death; how anxiously would he have leave to blow out thy candle, before thou hast entered into the way of life? Dost thou look to have preachers sent after thee, to bring thee the mercy which thy contempt here left behind? Wilt thou hear and be converted in the grave and hell; or wilt thou be saved without holiness; that is, in spite of God, that hath resolved it shall not be. O ye sons of sleep, of death, of darkness, awake, live, and hear the Lord, before the grave and hell have shut their mouths upon you! Hear now, lest hearing be too late; hear now if you will ever hear; hear now if you have ears to hear. And O ye sons of light, that see what sleeping sinners see not, call to them, and ring them such a peal of lamentations, tears and compassionate intreaties, as is suited to such a dead and doleful state; who knows but God may bless it to awake them?

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