may attain to an outward sanctification and yet for want of the inward be no better then almost a Christian 20. And so I shall end this long pursuit of the almost Christian in his progress Heaven-ward with this one general conclusion A man may do all as to external duties and worship that a true Christian can and when he hath done all be but almost a Christian You must know all the Commands of God have an intra and an extra there is as may say the body and the soul of the command And accordingly there is an internal and an external worship of God Now the internal acts of worshipping of God are to love God to fear God to delight in God to trust in God c. The external acts of Worshipping God are by praying teaching hearing c. Now there is a vast difference between these internal and external acts of Worship and indeed such a difference there is that they distinguish the altogether from the almost Christian The sincere beleiver from the unsound professor and indeed in this very thing the main difference between them doth lie 1. Internal acts of Worship are good propter fieri the goodness doth adhere intrinsecally to the thing done a man cannot love God nor fear God but it will be imputed to him for a gracious act and a great part of his Holiness But now external acts of Worship are not denominated good so much from the matter done propter fieri as from the manner of doing them a man cannot sin in loving and delighting in God but he may sin in praying and hearing c. for want of a due manner 2. Internal acts of worship put a goodness into external it is our faith our love our fear of God that makes our duties good 3. They better the heart and greaten the degrees of a mans holiness external duties do not always do this a man may pray and yet his heart never the holier he may hear the word and yet his heart never the softer but now the more a man fears God the wiser he is Prov. 1.7 the more a man loves God the holier he is love is the perfection of holiness we shall never be perfect in holiness till we come to be perfect in love 4. There is such an excellency in this internal worship that he who mixes it with his external duties is a true Christian when he doth least but without this mixture he is but almost a Christian that doth most Internal acts of Worship joyned with outward sanctifie them and make them accepted of God though few external acts of Worship without inward make them abhorred of God though they be never so many So that though the almost Christian may do all those duties in Hypocrise which a true Christian doth in sincerity nay though in doing external duties he may out-do the true Christian as the comet makes a greater blaze then the true Stars if Eliah fast and mourn Baals Priests will cut their flesh Yet he cannot do those internal duties that the meanest true Christian can The almost Christian can pray but he cannot love God he can teach or hear c. but he cannot take delight in God Mark Job's query concerning the Hypocrite Iob 27.10 This is Christianorum pro pria virtus will he delight himself in the Almighty He will pray to the Almighty but will he delight himself in the Almighty will he take pleasure in God Ah no! he will not he cannot Delight in God arise from a suitableness between the faculty and the object now none more unsuitable then God and a carnal heart Delight arises from the having what we desire Haec prrpris est delectationis materia si cum habeas quae desideraveris defideratis perfruaris Pined in Loc. and from enjoying what we have how then can he delight in God that neither enjoyeth nor hath nor truely desireth God Delight in God is one of the highest exercises of grace and therefore how can he delight in God that hath no grace Why then should any Saint of God be discouraged when he hears how far the almost Christian may go in the way to Heaven when as he that is the weakest true beleiver that hath the least true grace goes farther then he for he beleives in and loves God Should the almost Christian do less as to matter of external duties yet if he had but the least true faith the least sincerity of love to Christ he would surely be saved and should the true Christian do ten times more duties then he doth yet had he not faith in Christ and love to Christ he would surely be rejected Oh therefore let not any weak beleiver be discouraged though Hypocrites may out-do them and go beyond them in duty for all their duties are done in Hypocrisie but your faith and love to God in duties is a proof of your sincerity I do not speak this to discourage any soul in the doing of duties or to beat down outward performances but to rectifie the soul in the doing of them 1 Cor. 12 31. As the Apostle saith covet earnestly the best gifts but yet I shew unto you a more excellent way so I say covet the best gifts cover to be much in duties much in prayer much in hearing c. But yet I shew you a more excellent way and that is the way of faith and love pray much but then beleive much too Hear much read much but then love God much too Delight in the Word and Ordinances of God much but then delight in the God of Ordinances more And when you are most in duties as to your use of them Oh then be sure to be above duties as to your resting and dependance upon them Would you be Christians indeed altogether Christians oh then be much in the use and exercise of ordinances but be much more in faith and dependance upon Christ and his Righteousness when your obedience is most to the command then let your faith be most upon the promise The professor rests in his duties and so is but almost a Christian but you must be sure to rest upon the Lord Christ this is the way to be altogether Christians for if ye beleive then are ye Abrahams seed and heirs according to the promise And thus I have answered the first query to wit how far may a man go in the way to Heaven and yet be but almost a Christian 1. He may have much knowledge 2. He may have great gifts 3. He may have a high profession 4. He may do much against sin 5. He may desire grace 6. He may tremble at the Word 7. He may delight in the Word 8. He may be a Member of the Church of Christ 9. He may have great hopes of Heaven 10. He may be under great and visible changes 11. He may be very zealous in the matters of Religion 12. He may be much in prayer 13. He may suffer for Christ 14. He
take the words as we read them and they shew what an efficacy Pauls Doctrine had upon Agrippa's conscience Though he would not be converted yet he could not but be convinced His conscience was touched though his heart was not renewed Observ There is that in Religion which carries its own evidence along with it even to the Consciences of ungodly men Suadereâ—st ecorantes persuade reest escien tis Beza Suadâ—t qui consusit persuadet qui que vult inducâ—t hominem Eras Thou perswadest me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it signifies both suadere and persuadere either to use arguments to prevail or to prevail by the Arguments used Now it is to be taken in the latter sence here to shew the influence of Pauls Arguments upon Agrippa which had almost proselyted him to the profession of Christianity Almost thou perswadest me to be a Christian A Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I hope I need not tell you what a Christian is though I am perswaded many that are called Christians do not know what a Christian is or if they do yet they don't know what it is to be a Christian A Christian is a Disciple of Jesus Christ one that believes in and follows Christ As he that imbraces the Doctrine of Arminius is called an Arminian and as he thaâ— owns the Doctrine and way of Luther is called a Lutheran so he that imbraces and owns and follows the Doctrine of Jesus Christ he is called a Christian The word is taken more largely and more strictly more largely and so all that profess Christ come in the flesh are called Christians in opposition to Heathens that do not know Christ and to the poor blind Jews that will not own Christ and to the Mahomeian that prefers Mahomet above Christ But now in Scripture the word is of a more strict and narrow acceptation it is used onely to denominate the true Disciples and followers of Christ Acts 11.26 The Disciples were first called Christians at Antioch 1 Pet. 4.16 If any man suffer as a Christian let him not be ashamed that is as a member and Disciple of Christ and so in the Text Almost thou perswadest me to be a Christian The Word is used but in these three places as I find in all the New Testament and in each of them it signifies in the sence forementioned Fulk not on Rhem. Test The Italians make the name to be a name of reproach among them and do usually abuse the word Christian to signifie a fool 1 Cor. 1.18 But if as the Apostle saith the Preaching of Christ is to the World foolishness then it is no wonder that the Disciples of Christ are to the World fools 1 Tim. 3 16. Yet it is true in a sound sence that so they are For the whole of godliness is a Mystery 1 Cor. 4.11 A man must die that would live he must be empty that would be full he must be lost that would be found he must have nothing that would have all things he must be blind that would have illumination he must be condemned that would have redemption so he must be a fool that would be a Christian If any man among you seems to be wise let him become a fool that he may be wise He is the true Christian that is the worlds fool but wise to Salvation Thus you have the sence and meaning of the words breifly explained The Text needs no division and yet it is pitty the almost should not be divided from the Christian Though it is of little avail to divide them as they are linked in the Text unless I could divide them as they are united in your hearts this would be a blessed division if the almosi might be taken from the Christian That so you may be not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely propemodum but admodum not onely almost but altogether Christians This is Gods work to effect it but it is our duty to perswade to it and O that God would help me to manage the Subject so that you may say in the conclusion thou perswadest me not almost but altogether to be a Christian The observation that I shall propound to handle is this Doct. There are very many in the Wold that are almost and yet but almost Christians many that are neer Heaven and yet are ne'r the neer many that are within a little of Salvation and yet shall never injoy the least Salvation they are within sight of Heaven and yet shall never have a sight of God There are too sad expressions in Scripture which I cannot but take notice of in this place The one is concerning the truly righteous The other is concerning the seemingly righteous It is said of the truly righteous be shall sarcely be saved and it is said of the seemingly righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 4.18 he shall be almost saved Thou art not far from the Kingdom of God Mark 12.24 The righteous shall be saved with a scarcely that is through much difficulty he shall go to Heaven through many sad fears of Hell Quod vix fit fit quod ferè fit non fit The Hypocrite shall be saved with an almost that is he shall go to Hell through many fair hopes of Heaven There are two things arise from hence of very serious Meditation The one is how oft a beleiver may miscarry how low he may fall and yet have true grace The other is how far a Hypocrite may go in the way to Heaven how high he may attain and yet have no grace The Saint may be cast down very neer to Hell and yet shall never come there and the Hypocrite may be lifted up very neer to Heaven and yet never come there The Saint may almost perish and yet be saved Eternally The Hypocrite may almost be saved and yet perish finally For the Saint at worst is really a beleiver and the Hypocrite at best is really a sinner Before I handle the Doctrine I must premise three things which are of great use for the establishing of weak beleevers that they may not be shaken and discouraged by this Doctrine First There is nothing in the Doctrine that should be matter of stumbling or discouragement to weak Christians The Gospel doth not speak these things to wound beleivers but to awaken sinners and formal professors As there are none more averse then weak beleivers to apply the promises and comforts of the Gospel to themselves for whom they are properly designed So there are none more ready then they to apply the threats and severest things of the Word to themselves for whom they were never intended Mat. 16 15 As the Disciples when Christ told them one of you shall betray me they that were innocent suspected themselves most and therefore cry out Master is it I So weak Christians when they hear sinners
all with whom he converseth Religion beautifies the conversation of a man and sets him off to the eye of the World The grace of God is no friend to a morose churlish unmannerly behaviour among men it provokes in us an affable demeanour and sweetness to all and where this is found it winneth respect and love from all 2. Iam 2.2 3. A man may love a Saint for his outward greatness and splendor in the world men are very apt to honour worldly greatness And therefore the rich Saint shall be loved and honored whilst the poor Saint is hated and despised This is as if a man should value the goodness of his sword by the imbroidery of his belt or his horse for the beauty of his trappings rather then for his strength and swiftness True love to the Children of God reaches to all the children of God poor as well as rich bond as well as free ignoble as well as noble for the image of Christ is alike amiable and lovely in all 3. A man may love a child of God for his fidelity and usefulness in his place Where religion in the power of it taketh hold of a mans heart it makes him true to all his betrustments diligent in business faithful in all his relations and this obligeth respect A carnal Master may prize a godly Apprentice or Servant that makes conscience of pleasing his Master and is diligent in promoting his interest I might instance in many things of the like nature as Charity Beauty Wit Learning Parts c. which may procure love to the people of God from the men of the world But this love is no proof of charity For First It is but natural love arising from some carnal respect or self-ends that love which is made by the Scripture an evidence of our Regeneration is a spiritual love Col. 1.8 the principle load-stone and attractive whereof is grace and holiness it is a love which imbraceth a righteous man in the name of a Righteous man Mat. 10.41 2. A carnal mans love to Saints is a limited and bounded love it is not universal Ester 10.3 to all the seed Now as in sin he that doth not make conscience of every sin maketh conscience of no sin as sin so he who doth not love all in whom the Image of Christ is found loveth none for that of the Image of Christ which is found in them Now then if the love we bear to the people of God may possibly arise from natural love onely or from some carnal respect or if it be a limited love not extended to all the people of God then it is possible that a man may love the people of God and yet be no better then almost a Christian 18. A man may obey the commands of God yea many of the commands of God and yet be but almost a Christian Balaam seems very conscientious of steering his course by the compass of Gods command when Balak sent to him to come and curse the people of God saith Balaam If Balak would give me his house full of silver and gold I cannot go beyond the word of the Lord my God Numb 22.18 Numb 23.12 20 26. and so in the 38. v. saith he the word that God putteth in my mouth that shall I speak The young man went far in obedience Mark 10.20 all these have I observed from my youth up and yet he was but an Hypocrite for he for sook Christ after all But is it not said he that hath my commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self unto him John 14.21 and doth not our Lord Christ tell us expresly ye are my friends if ye do what I command you John 15.14 and can a man be the friend of Christ and yet be but almost a Christian Sol. I answer that there is an obedidience to the commands of Christ which is a sure proof of our Christianity and friendship to Christ This obedience hath a three-fold property It is Evangelical Vniversal Continual First It is an evangelical obedience and that both in matter and manner ground and end In the matter of it and that is what God requires John 15.14 ye are my friends if ye do whatever I command you In the manner of it and that is according as God requires John 4.24 God is a spirit and they that worship him must worship him in spirit and in truth In the ground of it and that is a pure heart a good conscience and faith unfeigned 1 Tim. 1.5 In the end of it and that is the honour and glory of God whatever ye do do all to the Glory of God 1 Cor. 10.31 Numb 14.24 Psal 119.6 Secondly It is an universal obedience which extendeth it self to all the Commands of God alike it respects the duties of both Tables such was the obedience of Caleb who followed the Lord fully and of David who hadrespct to all the commands Thirdly It is a continual obedience a putting the hand to Gods Plow without looking back Iucipere muliorum est perseverare poucorum Bern. I have inclined my heart to performe thy statutes alway even to the end Psal 119.112 He that thus obeys the Command of God is a Christian indeed a friend of Christ indeed but all obedience to the commands of God is not this obedience For 1. There is a partial obedience a peece-meal Religion when a man obeys God in one command and not another own 's him in one duty and not another when a man seems to make conscience of the duties of one Table and not of the duties of another This is the Religion of most Now this obedience is no obedience for as he that doth not love God above all doth not love God at all so he that doth not obey all the commands universally cannot be said to obey any command truly It is said of those in Samaria that they feared the Lord and served their own Gods after their own manner 2 Kings 17.33 and yet in the very next verse it is said they feared not the Lord so that their fear of the Lord was no fear in like manner that obedience to God is no obedience which is but a partial and peice-meal obedience 2. A man may obey much and yet be in his old nature and if so then all his obedience in that estate is but Splendidum peccatum a painted sin he that offereth an oblation is as if he offered swines blood and he that burneth incense as if he blessed an Idol Isa 66.3 The nature must be renewed before the command can be rightly obeyed for a corrupt tree cannot bring forth good fruit Matth. 7.18 Whatever a mans performances are they cannot be called obedience whilst the heart remaineth unregenerate because the principle is false and unsound every duty done by a beleiver is accepted of God as a
may be called of God 15. He may in some sense have the spirit of God 16. He may have some kind of faith 17. He may love the people of God 18. He may go far in obeying the Commands of God 19. He may be in some sense sanctified 20. He may do all as to external duties that a true Christian can and yet be no better then almost a Christian The second Question Why or whence is it that many men go so far as that they come to be almost Christians First It may be to answer the call of conscience though few men have grace yet all men have conscience Now do but observe and you shall see how far conscience may go in this work 1. Conscience owns a God and that this God must be worshipped and served by the creature Atheists in practice we have many such as the Apostle speaks of Tit. 1.16 They profess they know God but in works they deny him But Atheists in judgment none can be Tully a Heathen could say nulla gens tam barbara c. Now their being such a light in conscience as to discover that their is a God and that he must be Worshipped by the help of farther light the light of the word a man may be inabled to do much in the ways of God and yet his heart without a dram of grace 2. Know this that natural conscience is capable of great improvements from the means of grace sitting under the ordinances may exceedingly heighten the indowments of Conscience though they do not sanctifie conscience it may be much regulated though it be not at all renewed it may be inlightned convinced and yet never savingly converted and changed Ye read in Heb. 6.4 of some that were once inlightned and tasted of the Heavenly gift and were made partakers of the holy ghost What work shall we call this It could not be a saving work a true change and conversion of state for notwithstanding this inlightning and tasting and partaking yet they are here said to fall away v. 6. Luke 22.32 Deut. 33.27 Had it been a true work of grace they could never have fallen away from that a beleiver may fall but he cannot fall away he may fall foully but he can never fall finally for underneath are the everlasting arms his faith is established in the strength of that prayer of Christ that our faith fail not nay he tels us expresly that it is eternal life which he gives from which we shall never perish John 10.28 This work then here spoken of cannot be any saving work because it is not an abiding work for they that are under it are said to fall away from it but though it be not a saving work yet it is a supernatural work it is an improvement made by the word upon the consciences of men through the power of the Spirit and therefore they are said to tast the good word of God and to be made partakers of the Holy Ghost they have not the spirit abiding in them savingly but striving with them and working upon them convincingly to the awakening and setting conscience on work And conscience thus stirred may carry a man very far in Religion and in the duties of the Gospel and yet be but a natural conscience A common work of the spirit may stead a man very much in the duties of Religion though it must be a special work of the spirit that steads a man to salvation a man may have the assisting presence of the spirit inabling him to preach and pray and yet he may perish for want of the renewing presence of the spirit inabling him to beleive Judas had the former and yet perished for want of the latter he had the spirit assisting him to cast out devils but yet he had not the spirit renewing him for he was cast out himself Thus a man may have an improved conscience and yet be a stranger to a renewed conscience and conscience thus improved may put a man very much upon duty I pray God none of us mistake a conscience thus improved by the word for a conscience renewed by the spirit the mistake is very easie especially when a life of duties is the fruit of it 3. The conscience of a natural man is subject to distress and trouble though a natural conscience is not sanctified with grace yet it is often troubled at sin trouble of conscience is not incident to beleivers onely but sometimes to unbeleivers also A beleivers conscience is sometimes troubled when his sin is truely pardoned and a natural mans conscience is troubled for sin though it is never freed from sin God sometimes sets the word home upon the sinners conscience and applies the terrours of the law to it and this fills the soul with fear and horrour of death and hell now in this case the soul usually betakes it self to a life of duties meerly to fence trouble out of conscience 2 Sam. 14.30 31. When Absalom sets fire on Joabs corn fields then he runs to him though he refused before so when God lets a spark of Hell as it were fall upon the sinners conscience in applying the terrours of the word this drives the sinner to a life of duties which he never minded before The ground of many a mans ingaging in Religion is the trouble of his conscience and the end of his continuing in Religion is the quieting of conscience if conscience would never check him God should never from him Natural conscience hath a voice and speaks aloud many times in the sinners ears and telleth him this ought not to be done God must not be forgotten the commands of God ought not to be slighted living in sin will be the ruine of the soul and hence it is that a natural man runs to duties and takes up a lifeless and graceless profession that he may thereby silence conscience As a man sick in his stomack what ever sweet morsel he hath eaten he brings up all and although it was sweet in the eating yet it is bitter in the rising So it fareth with the sinner when he is Sermon-sick or Conscience-sick though his sin was sweet in the practice yet the thought of it riseth bitter upon the conscience and then his profession of religion is the pill he rouleth about in his mouth to take away the bitterness of-sins tast 4. Natural conscience inlightned by the word may discover to a man much of the misery of a natural state though not effectually to bring him out of it yet so as to make him restless and weary in it it may shew a sinner his nakedness and hereupon the soul runneth to a life of duties thinking hereby to stead the misery of his case and to make a covering for his nakedness It is said Gen. 3.7 That when Adam and Eve saw they were naked they sewed Fig leaves together and made themselvelves a covering So when once the sinner seeth his nakedness and vileness by reason
then if I profess Religion if I make mention of the Name of the Lord and make my boast of the law and yet through breaking the law dishonour God if I live in the love of any sin and make use of my profession to cover it then am I an Hypocrite and my duties flow but from a natural conscience but on the other hand if I name the name of the Lord Jesus and withal depart from inquity if I use duties not to cover 2 Tim. 2.19 but to discover and mortifie sin then am I upright before God and my duties flow from a renewed conscience 4. A natural man pride's himself in his duties if he be much in duty then he is much lifted up under duty so did the Pharisee Luk. 18. Luke 18.11 12. God I thank thee that I am not as other men are and why where lay the difference why I fast twice in the week I give Tithes of all c. 2 Tim 4 2 But now take a gracious heart a renewed conscience and when his duties are at highest then is his heart at lowest Thus it was with the Apostle Paul he was much in service in season and out of season Preaching up the Lord Jesus with all boldness and earnestness and yet very humble in a sense of his own unworthiness under all I am not worthy to be called an Apostle 1 Cor. 15.9 To me who am less then the least of all Saints is this grace given that I should preach among the Gentiles the unsearchable riches of Christ Ephes 3.8 and again in the 1 Tim. 1.15 of sinners I am cheif thus a beleiver when he is highest in duties then is he lowest in humility duty puffeth up the Hypocrite but a beleiver comes away humbled and why because the Hypocrite hath had no visions of God he hath seen onely his own gifts and parts and this exalteth him but the beleiver hath seen God and injoyed communion with God and this humbleth him communion with God though it be very refreshing yet it is also very abasing and humbling to the creature Jerome observeth on Zephaniah 1 Chap. 1 v. where it is said that ushi was the son of Geduliah the son of Amariah That Amariah signifieth the Word of the Lord Gedaliah signifieth the greatness of the Lord and Cushi is interpreted humility or my Ethiopian So that saith he from the Word of the Lord cometh a sight of the greatness of the Lord and from a sight of the greatness of the Lord cometh Humility Now then if I pride my self in any duty and am puffed up under my performances then have I not seen nor met with God in any duty But on the other hand if when my gifts are at highest my heart is at lowest if when my spirit is most raised my heart is then most humbled if in the middest of all my services I can maintain a sence of mine own unworthiness if Cushi be the Son of Gedaliah then have I seen and had communion with God in duty and my performances are from a renewed conscience 5. Look what that is to which the heart doth secretly render the glory of a duty and that is the principle of the duty in Habakkuk 1.16 ye read of them that Sacrifice to their net and burn incense to their drag where the glory of an action is rendered to a mans self the principle of that action is self all Rivers run into the Sea Eccl. 1.7 that is an argument they came from the Sea so when all a mans duties terminate in self then is self the principle of all Now all the natural mans dâ—â—â—â—s run into himself he was never by a through work of grace truely cast out of himself and brought to deny himself and therefore he can rise no higher then himself in all he doth he was never brought to be poor in spirit and so to live upon another to be carryed out of all duties to Jesus Christ Ps 115.1 But the beleiver giveth the glory of all his services to God what ever strength or life there is in duty God hath all the glory for he is by grace outed of himself and therefore seeth no excellency or worthiness in self Gal. 2.20 I laboured more abundantly then they all saith the Apostle but to whom doth he ascribe the glory of this to self no yet not I saith he but the grace of God which was with me 1 Cor. 15.10 when ever the grace of Christ is wrought in the heart as a principle of duty you shall find the soul when it is most carried out with a yet not I in the mouth of it I live yet not I I laboured more abundantly then all yet not I self is disclamed and Christ most advanced when it is from grace that the heart is quickned the twenty-four Flders cast their crowns at Christs feet Rev. 4.10 There are two things very hard one is to take the shame of our sins to our selves the other is to give the glory of our services to Christ Gal. 6.8 Now then if I sacrifice to my own net if I aim at my own credit or profit and give the glory of all I do to self then do I sow to the flesh and was never yet cast out of self but act onely from a natural conscience but if I give the glory of all my strength and life in duty onely to God if I magnifie grace in all and can truely say in all I do yet not I then am I truely cast out of self and do what I do with a renewed conscience 6. Though a natural conscience may put a man much upon service yet it never presseth to the attainment of holiness so that he carrieth an unsanctified heart under all How long was Judas a professor and yet not one dram of grace that he had got the foolish Virgins you know taok their lamps but took no oyle in their vessels Mat. 20 3. that is they looked more after a profession then after sanctification But now when a renewed conscience putteth a man upon duty it is successed with the growth of holiness as grace helpeth to the doing of duty so duty helpeth to the growing of grace a beleiver is the more holy and the more heavenly by his being much in duties Now then if I am much in a life of duties and yet a stranger to a life of holiness if I maintain a high profession and yet have not a true work of sanctification if like children in the Rickets I grow big in the head but weak in the feet then have I gifts and parts but no grace and though I am much in service yet have I but a natural conscience but on the other hand if the holiness of my conversation carrieth a proportion to my profession if I am not a hearer of the word onely but a doer of it if grace groweth in seasons of dutie then do I act in the things of God from a renewed
Conscience 7. And lastly if a natural conscience be the spring of duty why then this spring runs fastest at first and so abateth and at last dryeth up but if a renewed conscience a sanctified heart be the spring of duty then this spring will never dry up it will run always from first to last and run quicker at last then at first I know thyworks and the last to be more then the first Rev. 2.19 The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17.9 But you will say why doth that man abate and languish in his duties that doth them from a natural conscience more then he that doth them from a renewed conscience The reason is because they grow upon a failable root a decaying root and that is nature nature is a fading root and so are all it fruits fading but the duties done by a renewed conscience are fruits that grow upon a lasting root and that is Christ gifts have their root in nature but grace hath its root in Christ and therefore the weakest grace shall out-live the greatest gifts and parts because there is life in the root of one and not in the root of the other gifts and grace differ like the Leather of your Shooe and the Skin of your Foot take a pair of Shooes that have the thickest soals and if you go much in them the Leather weareth out and in a little time a mans foot cometh to the ground but now a man that goeth bare-foot all his days the skin of his feet doth not wear out why should not the soal of his foot sooner wear out then the soul of his shooe for the Leather is much thicker then the Skin the reason is because there is life in the one and not in the other there is life in the skin of the foot and therefore that holdeth out and groweth thicker and thicker harder and harder but there is no life in the soal of his shooe and therefore that weareth out and waxeth thinner and thinner so it is with gifts and grace Now then if I decay and abate and grow weary of a profession and fall away at last if I begin in the spirit and end in the flesh then was all I did from a natural conscience but if I grow and hold out if I persevere to the end and my last works be more then my first then do I act from a renewed conscience And thus I have in seven things answered that question viz. if conscience may go thus far in putting a man upon duties then what difference is there between this natural conscience in Hypocrites and sinners and renewed conscience in beleivers And that is the first answer to the main query viz. whence is it that many men go so far as that they come to be almost Christians It is to answer the call of conscience Secondly It is from the power of the word under which they live though the word doth not work effectually upon all yet it hath a great power upon the hearts of sinners to reforme them though not to renew them 1. It hath vim discriminationis a discerning discovering power Heb. 4.12 the Word of God is quick and powerful sharper then any two-edged Sword peircing to the dividing assunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Iam. 1.23 This is the glass where every man may see what manner of man he is as the light of the Sun discovers the little Moths so the light of the Word shining into conscience discovers little sins 2. The Word hath vim legislativam the power of a law it gives law to the whole soul binds conscience it is therefore frequently call'd the law in Scripture Psa 119 92. Isa 8.20 unless thy law had been my delight c. To the law and to the testimony this is spoken of the whole Word of God which is therefore called a Law because of its binding power upon the conscience 3. It hath vim judicativam a judging power John 12.48 The word that I have spoken the same shall judge him at the last day the sentence that God will pass upon sinners hereafter is no other then what the word passeth upon them here the judgement of God is not a day wherein God will pass any new sentence but it is such a day wherein God will make a solemn publique ratification of the judgement passed by the Ministry of the word upon souls here this I gather clearly from Mat. 18.18 whatsoever ye shall bind on earth shall be bound in Heaven and whatever ye shall loose an earth shall be loosed in Heaven so that by bringing a mans heart to the word and trying it by that he may quickly know what that sentence is that God will pass upon his soul in the last day for as the judgment of the word is now such will the judgement of God be concerning him in the last day Indeed there is a twofold power further then this in the word It hath Vim plasticam Et vim salvificam A begetting and saving power but this is put forth onely upon some But the other is more extensive and hath a great causality upon a profession on of godliness even among them that have no grace A man that is under this threefold power of discerning law and judgement that hath his heart ransacked and discovered his conscience bound and awed his state and sinful condition judged and condemned may take up resolution of a new life and convert himself to a great profession of Religion Mat. 6.5 Thirdly A man may go far in this course of profession from affectation of applause and credit and to get a name in the World as it is said of the Pharises they love to pray in the Market places and in the corners of the streets to be seen of men Many are of Machiavels principle that the appearance of virtue is to be sought because though the use of it is a trouble yet the credit of it is a help Jerom in his Epistle to Julian calls such popularis aurae vilia mancipia the base bond slaves of common fame Many a man doth that for credit that he will not do for conscience and owns Religion more for the sake of a lust then for the sake of Christ thus making Gods stream to turne the Devils mill Fourthly It is from a desire of salvation there is in all men a desire of salvation it is natural to every being to love and seek its own preservation who will shew us any good Psal 4.6 This is the language of nature seeking happiness to its self Many a man may be carryed so far out in the desires of salvation as to do many things to obtain it Mat. 19.16 So did the young man good Master what good thing shall I do that I may inherit eternal life he went far and did much obeyed many
that goes to the bone and seems to indanger the life of the Patient and is not healed but with great skill and when it is healed leaves a Scar behinde it that when the Patient is well yet he can say here is the mark of my wound which will never wear out Vna eademque manus pulnus opemque tulit So a soul that is under Spiritual conviction his wound is deep and not to be healed but by the great skill of the Heavenly Physitian and when it is healed there are the tokens of it remaining in the soul that can never be worn out so that the soul may say here are the markes and signes of my conviction still in my soul 5. Natural convictions make the Soul shy of God guilt works fear and fear causes estrangedness thus it was with Adam Gen. 3.8 when he saw his nakedness he ran away and hid himself from God Ier. 31.18 Now spiritual convictions drive not the soul from God but unto God Ephraims conviction was spiritual and he runs to God Turn thou me and I shall be turned So that there is you see a great difference between conviction and conviction between that which is natural and that which is spiritual that which is Common and that which is Saving Yea such is the difference that though a man hath never so much of the former yet if he be without the latter he is but almost a Christian and therefore we have great reason to inquire more after this spiritual conviction For 1. Spiritual conviction is an essential part of sound conversion conversion begins here true conversion begins in convictions and true convictions end in conversion Till the sinner be convinced of sin he can never be converted from sin Christs coming was as a Saviour to dye for sinners and the spirits comming is to convince us as sinners that we may close with Christ as a Saviour till sin be throughly discovered to us interest in the blood of Christ cannot rightly be claimed by us nay so long as sin is unseen Christ will be unsought They that be whole needs not the Physitian but they that are sick Mat. 9.12 2. Slight and common convictions when they are but skin deep are the cause of much Hypocrisie Slight convictions may bring the soul to clasp about Christ but not to close with Christ and this is the guise of a Hypocrite I know no other rise and spring of Hypocrisie like this of slight convictions this hath filled the Church of Christ with Hypocrites Mat. 13.5 6. Nay it is not onely the spring of Hypoorisie but it is also the spring of Apostacy what was the cause that the Seed was said to Wither away Mat. 13.5 6. is was because it had no deepness of earth Where there is a through conviction there is a depth of earth in the heart and there the Seed of the Word grows but where convictions are slight and common there the seed withers for want of depth so that you see clearly in this one instance whence it is that many are but almost Christians when they have gone so far in Religion viz. for want of sound convictions Mat. 13.20 21. Secondly And this hath a neer Relation to the former It is for want of a through work of grace first wrought in the heart where this is not all a mans following profession comes to nothing that Scholar is never like to read well that will needs be in his Grammer before he is out of his Primmer Cloath that is not wrought well in the Loom will neither wear well nor wear long it will do little service so that Christian that doth not come well off the Loom that hath not a through work of grace in his heart will never wear well he will shrink in the wetting and never do much service for God it is not the pruning of a bad tree will make it bring forth good fruit but the tree must be made good before the fruit can be good Mat. 12.33 He that takes up a profession of Religion with an unbroken heart will never serve Christ in that profession with his whole heart If there be not a true change in that mans heart that yet goes far and doth much in the ways of God to be sure he will either dye an Hypocrite or an Apostate Look as in nature if a man be not well born but prove crooked or mishapen in the birth why he will be crooked as long as he lives you may boulster or stuff out his clothes to conceal it but the crookedness the deformity remains still you may hide it but you cannot help it it may be covered but it cannot be cured Iohn 3.5 So it is in this case if a man come into a profession of Religion but be not right born if he be not begotten of God and born of the Spirit if there be not a through work of grace in his heart all his profession of Religion will never mend him he may be boulsterd out by a life of duties but he will be but a Hypocrite at last for want of a through work at first a forme of godliness may cover his crookedness but will never cure it A man can never be a true Christian nor accepted of God though in the highest profession of Religion without a work of grace in the heart For 1. There must be an answerableness in the frame of that mans heart that would be accepted of God to the duties done by him his spirit and affections within must carry a proportion to his profession without Prayer without faith obedience to the law given without fear and holy reverence of the Law giver God abhors acts of internal worship must answer the duties of external worship Now where there is not grace wrought in the heart there can never be any proportion or answerableness in the frame of that mans heart to the duties done by him 2. Those duties that find acceptance with God must be done in sincerity God doth not take our duties by tale nor judge of us according to the frequency of our performances but according to the sincerity of our hearts in the performance It is this that commends both the doer and the duty to God with sincerity God accepts the least we do without sincerity God rejects the most we do or can do This is that temper of spirit which God highly delights in Prov. 11.20 They that are of a froward heart 1 Chron. 19 17. are an abomination to the Lord but such as are upright in their way are his delight We read it Godly sincerity The Apostle gives it a great Epithete he calls it in 2 Cor. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincerity of God that is such a sincerity as is his special work upon the soul setting the heart right and upright before him in all his ways This is the Crown of all our graces and the commendation of all our duties thousands
perish and go to Hell in the midst of all their performances and duties meerly for want of a little sincerity of heart to God Jer. 17.9 Now where there is not a change of state a work of grace in the heart there can be no sincerity to God-ward for this is not quid proveniens a natura it is not an herb that grows in natures garden the heart of man is naturally deceitful and desperately wicked more opposite to sincerity then to any thing as things corrupted carry a greater dissimilitude to what they were then to any thing else which they never were God made man upright now man voluntarily losing this is become more dislike to himself then to any thing below himself he is more like a Lyon a Wolf a Bear a Serpent a Toad then to man in innocency So that it is impossible to find sincerity in any soul till there be a work of grace wrought there by the spirit of God and hence it is that a man is but almost a Christian when he hath done all The fourth Question 4. What is the reason that many go no farther in the profession of Religion then to be almost Christians Reas 1 1. It is because they deceive themselves in the truth of their own condition they mistake their state and think it good and safe when it is bad and dangerous A man may look upon himself as a member of Christ and yet God may look upon him as a Vessel of wrath as a Child of God by looking more upon his sins then his graces more upon his failings then his faith more upon in dwelling lusts then renewing grace may think his case very bad when yet it is very good I am black saith the Spouse Cant. 1.5 and yet saith Christ O thou fairest among Women v. 8. So the sinner by looking more upon his duties then his sins may think he sees his name written in the book of life and yet be in the account of God a very reprobate Gal. 6.3 There is nothing more common then for a man to think himself something when he is nothing and so he deceives himself many a man blesses himself in his interest in Christ when he is indeed a stranger to him many a man thinks his sin pardoned when alas he is still in the Gall of bitterness and bond of liniquity Act 8.23 Many a man thinks he hath Grace when he hath none there is saith Salomon that makes himself rich Prov. 13.7 and yet hath nothing This was the very temper of Laodicea Rev. 3.17 Thou sayst I am rich and increased with goods and have need of nothing and knowest not pray mind that that thou art wretched and miserable and poor and blind and naked Thou knowst not as bad as she was she thought her state good as poor as she was in grace she thought she was rich as miserable and naked as she was yet she thought she had need of nothing Now there are several rises or grounds of this mistake I 'le name five to you Gen. 27.36 Supplan tativum cor prae omni First The desperate deceitfulness of the heart of every natural man Jer. 17.9 the heart is deceitful above all things the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with Jacobs name now you know he was a supplanter of his Brother Esau he is rightly called Jacob saith he for he hath supplanted me these two times So the word signifies to be fraudulent subtile deceitful and supplanting Thus is the heart of every natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitful above all things Ps 52.4 Ye read of the deceitfulness of the tongue And of the deceitfulness of riches Mat. 13.22 Prov. 31.30 Job 6.15 And of the deceitfulness of beauty And of the deceitfulness of friends Rev. 20.3 But yet the heart is deceitful above them all nay you read of the deceitfulness of Satan yet truely a mans heart is a greater deceiver then he for he could never deceive a man if his own heart did not deceive him Now it is from hence that a man presumes upon the goodness of his case from the desperate treachery of his own heart Prov. 28.26 How common is it for men to boast of the goodness of their hearts I thank God though I do not make such a shew and pretence as some do yet I have as good a heart as the best Oh do but hear Salomon in this case He that trusteth in his own heart is a fool will any wise man commit his money to a Cutpurse will he trust a Cheat It is a good rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember to distrust and it was Austins prayer domine libera me a meipso That man that trusts to his own heart shall be sure to find himself deceived at last Secondly This mistake arises from the pride of a mans spirit there is a proud heart in every natural man there was much of this pride in Adams sin and there is much of it in all Adams sons it is a radical sin and from hence arises this overweening opinion of a mans state and condition Salomon saith Eccles 7.16 Aug sent 36 be not righteous overmuch Austin speaking occasionally of those words saith it is not justitia sapientis but superbia praesumentis not meant of the righteousness of the wise man but of the pride of the presumptuous man Now in this sense every carnal man is righteous overmuch though he hath none of that righteousness which commends him to God viz. the righteousness of Christ yet he hath too much of that righteousness which commends him to himself and that is self-righteousness A proud man hath an eye to see his beauty but not his deformity his parts but not his spots his seeming righteousness but not his real wretchedness Ephes 3.8 1 Tim. 1.15 Lu. 18.11 It must be a work of grace that must shew a man the want of grace The haughty eye looks upward but the humble eye looks downward and therefore this is the beleivers Motto the least of Saints the greatest of sinners but the carnal mans Motto is I thank God I am not as other men 1 Sam. 21.14 Thirdly Many deceive themselves with common grace instead of saving through that resemblance that is between them as many take counterfeit money for current coyn so do too many take common grace for true in similibus facilis est deceptio Saul took the Devil for Samuel because he appeared in the mantle of Samuel so many take common grace for saving because it is like saving grace a man may be under a supernatural work and yet fall short of a saving work the first raiseth Nature the second onely reneweth Nature though every saving work of the spirit be supernatural yet every supernatural work of the spirit is not saving and hence many deceive their own souls by taking a supernatural work for
as God offers him The terms upon which God in the Gospel offers Christ are that we shall accept of a broken Christ with a broken heart and yet a whole Christ with the whole heart A Broken Christ with a broken heart as a witness of our humility a whole Christ with the whole heart as a witness of our sincerity A broken Christ respects his suffering for sin a broken heart respects our sence of sin A whole Christ includes all his Offices a whole heart includes all our faculties Christ is King Priest and Prophet and all as Mediator without any one of these Offices the work of salvation could not have been compleated As a Priest he redeems us as a Prophet he instructs us as a King he sanctifies and saves us Therefore the Apostle says He is made to us of God wisdom 1 Cor. 1.30 righteousness sanctification and redemption Righteousness and Redemption flow from him as a Priest Wisdom as a Prophet Sanctification as a King Lu 19.27 Now many imbrace Christ as a Priest but yet they own him not as a King and Prophet they like to share in his righteousness but not to partake of his holiness they would be redeemed by him but they would not submit to him They would be saved by his blood but not submit to his power Many love the priviledges of the Gospel spel but not the duties of the Gospel Now these are but almost Christians notwithstanding their close with Christ for it is upon their own terms but not upon Gods The Offices of Christ may be distinguished but they can never be divided Ioh. 20.28 But the true Christian owns Christ in all his Offices he doth not only close with him as Jesus but as Lord Jesus he says with Thomas my Lord and my God He doth not onely beleive in the merit of his death but also conforms to the manner of his life as he beleives in him so he lives to him he takes him for his wisdom as well as for his righteousness for his Sanctification as well as his redemption 2. The altogether Christian hath a through work of Grace and Sanctification wrought in the heart as a spring of duties Regeration is a whole change 2 Cor 5.17 all old things are done away and all things become new It is a perfect work as to parts though not as to degrees Carnal men do duties but they are from an unsanctified heart and that spoils all A new peice of cloth never doth well in an old garment for the rent is but made worse Mat. 9.16 When a mans heart is throughly renewed by grace the mind savingly inlightned the conscience throughly convinced the will truly humbled and subdued the affections spiritually raised and sanctified And when Mind and Will and Conscience and Affection all joyn issue to help on with the performance of the duties commanded then is a man altogether a Christian 3. He that is altogether a Christian looks to the manner as well as to the matter of his duties not onely that they be done but how they be done He knows the Christians priviledges lies in Pronounes but his duty in Adverbs it must not be onely bonum good but it must be benè that good must be right done Iam 5.16 Here the almost Christian fails he doth the same duties that others do for the matter but he doth them not in the same manner while he minds the substance he regards not the circumstance If he pray he regards not faith and fervency in prayer if he hear he doth not mind Christs rule Take heed how ye hear Luk. 8.18 if he obeys he looks not to the frame of his heart in obeying Ro. 6 7. and therefore miscarries in all he doth bonum oritur ex integra causa malum ex quolibet defectu any of these dedefects spoil the good of every duty 4. The altogether Christian is known by his sincerity in all his performances whatever a man does in the duties of the Gospel he cannot be a Christian without sincerity Now the almost Christian fails in this for though he doth much prays much hears much obeys much yet he is an Hypocrite under all 5. He thai is altogether a Christian hath an answerableness within to the law without There is a connatural ness between the Word of God and the Will of a Christian his heart is as it were the transcript of the Law the same holiness that is commanded in the Word is implanted in his heart the same conformity to Christ that is enjoyned by the Word of God is wrought in the soul by the Spirit of God the same obedience which the Word requireth of him the Lord inableth to perform by his grace bestowed on him This is that which is promised in the New Covenant Heb. 9.10 10.16 I will put my Law in their inward parts and write it in their hearts Jer. 31.33 Now the writing his Law in us is nothing else but his working that grace and holiness in us which the Law commandeth and requireth of us Psa 40.8 2 Cor. 3.3 In the old Covenant Administration God wrote his laws onely upon tables of stone but not upon the heart and therefore though God wrote them yet they broke them but in the new Covenant Administration God provides new tables not tables of stone but the fleshly tables of the heart and writes his Laws there that there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a law within answerable to the law without and this every true Christian hath so that he may say in his measure as our Lord Christ did I delight to do thy will O my God thy law is within my heart every beleiver hath a light within him not guiding him to dispise and slight but to prize and walk by the light without him the word commands him to walk in the light and the light directs him to walk according to the word Ioh. 1.16 Moreover from this impression of the law upon the heart obedience and conformity to God becomes the choice and delight of the soul for holiness is the very nature of the new creature so that if there were no Scripture no Bible to guide him yet he would be holy for he hath received grace for grace there is a work of grace within to answer to the word of grace without Now the almost Christian is a stranger to this Law of God within he may have some conformity to the word in outward conversation but he cannot have this answerableness to the word in inward constitution 6. The altogether Christian is much in duty and yet much above duty much in duty in regard of performance much above duty in regard of dependance much in duty by obeying but much above duty by beleeving He lives in his obedience but he doth not live upon his obedience but upon Christ and his righteousness Psal 119 166. The almost Christian fails in this he is
much in duty but not above it but rests in it he works for rest and he rests in his works he cannot come to beleeve and obey too if he beleives then he thinks there is no need of obedience and socasts off that if he be much in obedience then he casts off beleiving and thinks there is no need of that He cannot say with David I have hoped for thy salvation and done thy commandments The more a man is in duty and the more above it the more in doing and more in beleiving the more a Christian 7. He that is altogether a Christian is universal in his obedience he doth not obey one command and neglect another Ps 119 6. do one duty and cast off another but he hath respect to all the commands He endeavours to leave every sin and love every duty The almost Christian fails in this his obedience is partial and peice-meal If he obeysone command he breaks another the duties that least cross his lust he is much in but those that do he lays aside Mat. 23.14 Mat 33.23 The Pharisees fasted prayed paid tythes c. but they did not lay aside their covetousness their oppression they devoured widows houses they were unnatural to parents 8. The altogether Christian makes Gods glory the cheif end of all his performances if he prays or hears or gives or fasts or repents or obeys c. Gods glory is the main end of all it is true he may have somewhat else at hither end of his work but God is at the further end as Moses rod swallowed up the Magicians rods so Gods glory is the ultimate end that swallows up all his other ends Now the almost Christian fails in this his ends are corrupt and selfish God may possibly be at the hither end of his work but self is at the further end for he that was never truly cast out of himself can have no higher end then himself Now then examine thy self by these characters put the question to thy own soul dost thou close with Christ upon Gospel terms is grace in the heart the principle of thy performances dost thou look to the manner as well as the matter of thy dutys dost thou do all in sincerity is there an answerableness within to the law without art thou much above duty when much in duty is thy obedience universal lastly is Gods glory the end of all if so then art thou not onely almost but altogether a Christian. Oh take heed of being almost 2Vse of Caution and yet but almost a Christian it is a great complaint of God against Ephrai Hos 7.8 that he is a cake not turned that is half baked neither raw nor roasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque crudus neque coctus neither cold nor hot as Laodicea Rev. 3.17 because thou art neither hot nor cold therefore I will spew thee out of my mouth This is a condition that of all others is Greatly unprofitable Exceedingly uncomfortable Desperately dangerous Iam. 2.10 Deus non vult cum exceptione coli First It is greatly unprofitable to be but almost a Christian for failing in any one point will ruine us as surely as if we had never made any attempts for Heaven It is no advantage to the soul to be almost converted for the little that we want spoils the good of all our attainments We say as good never a whit as never the near ad nihilum valet quod non valet ad finem suum there is no profit in leaving this or that sin unless we leave all sin Herod heard John gladly and did many things but he kept his Herodias and that ruined him Judas did many things prayed much preached much professed much but yet his covetousness spoiled all one sin ruined the young man that had kept all the Commands but one Thus he that offends in one point is guilty of all That is that lives willingly and allowedly in any one sin he brings the guilt of the violation of the whole Law of God upon his soul and that upon a twofold account 1. Because he manifests the same contempt of the Authority of God in the wilful breach of one as of all 2. By allowing himself in the breach of any one Command he shews he kept none in obedience and conscience to God for he that hates sin as sin hates all sin and he that obeys the Command as the express will of God obeys every Command And for this cause the least sin willingly and with allowance lived in spoils the good of all our obedience and lays the soul under the whole wrath of God One leak in a Ship may sink her though she be tite every where else Gideon had seven Sons Iudge 8.30 31. comp with chap. 9. v. 5. and but one Bastard and yet that one Bastard destroyed all his Sons so may one sin spoile all our services one lust beloved may spoil all our profession as that one Bastard slew all the Sons of Gideon Secondly It is exceedingly uncomfortable as appears three ways 1. In that such a one is hated of God and men the World hates him because of his profession and God abhors him because of his dissimulation the World hates him because he seems good Rev. 3.15 and God hates him because he doth but seem so No person that God hates more then the almost Christian ver 6. Tepida evomere consâ—evimus â—nde ad vomitum ctendum quadam aquâ tepidâ—â—utuntur Drusius I would thou wert either cold or hot either all a Christian or not at all a Christian Because thou art neither cold nor hot therefore I will spew thee out of my mouth What a lothsome expression doth God here use to shew what an utter abhorrency there is in him against luke-warm Christians How uncomfortable then must that condition needs be wherein a man is abhorred both of God and man 2. It is uncomfortable in regard of sufferings for being almost a Christian will bring us into suffering but being but almost a Christian will never carry us through suffering in Mat. 13.20 21. It is said he that receiveth the seed into stony ground the same is he that hears the Word and with joy receives it yet hath he not root in himself but dureth for a while for when tribulation or persecution ariseth because of the Word by and by he is offended There are four things observable in the Words 1. That the stony ground may receive the word with joy 2. That it may for some time abide in a profession of it he dureth for a while 3. That this profession will expose to suffering for mark persecution is said to arise because of the Word 4. This suffering will cause an apostatizing from profession for that which is here called offence is in Luk. 8.13 called falling away which for a while beleive and in time of temptation fall away I gather hence a profession may expose a man as
God to take away either light or sight either the ordinances from before his eyes Or else to blind his eyes under the Ordinances To have a hard heart is a dreadful judgement and there is no Hypocrite but he hath a hard heart My Brethren it is a dreadful thing for God to give a man up to spiritual judgments Now this being almost a Christian provokes God to give a man up to spiritual judgements surely therefore it is a very dangerous thing to be almost a Christian 8. Being almost and but almost Christians will exceedingly agravate our damnation the higher a man rises under the means the lower he falls if he miscarries he that falls but a little short of Heaven will fall deepest into Hell he that hath been nearest to conversion being not converted shall have the deepest damnation when he is judged Capernaums sentence shall exceed Sodoms for severity Mat. 11.23 24. because she exceeded Sodom in the injoyment of mercy she received more from God she knew more of God she professed more for God and yet was not right with God there fore she shall be punished more by God â—he higher the rise the greater the fall the higher the profession the lower the damnation he miscarrveth with a light in his hand he perisheth under many convictions and convictions never end but in a sound conversion as in all Saints or in a sad damnation as in all Hypocrites praying ground hearing ground professing ground and conviction ground is of all the worst ground to perish upon Now then to sum up all under this head If to be almost a Christian hinders the true work of conversion If it be easily mistaken for conversion If it be a degree of blasphemy If this be that which quiets conscience If this subjects a man to commit the unpardonable sin If it lays us lyable to apostacy If it provokes God to give us up to spiritual judgments And if it be that which exceedingly agravate's our damnation sure then it is a very dangerous thing to be almost and but almost a Christian A Vse of Exhort Oh labour to be altogether Christians to go farther then they who have gone farthest and yet fell short this is the great counsel of the holy Ghost So run that ye may obtain 1 Cor. 9.24 Give diligence to make your calling and election sure 2 Pet. 1.10 Need you any motives to quicken you up to this important duty 1. This is that which is not onely commanded by God Consid 1 but that whereunto all the Commands of God tend a perfect conformity of heart and life to God is the sum and substance of all the Commands both of the Old and New Testament As the Harlot was for the dividing the child 1 Kings 3.16 26. so is Satan for dividing the heart he would have our love and affections shared between Christ and our lusts for he knows that Christ reckons we love him not at all unless we love him above all But God will have all or none My Son give me thy heart Prov. 23.26 Thou shalt love the Lord thy God Lu. 10.27 with all thy heart with all thy soul with all thy might Deut. 6.5 Look into the Scripture and see what that is upon which your onely stands and you shall find that God hath fixed it upon those great duties which alone tend to the perfection of your state as Christians God hath fixed your Onely upon beleiving Mar. 5.36 onely beleive God hath sixed your onely upon obedience Mat. 4.10 Thou shalt Worship the Lord thy God and him onely shalt thou serve Philip. 1.27 Onely let your conversation be as becommeth the Gospel of Christ So that your onely is fixed by God upon those two great duties of beleiving and obeying both which tend to the perfection of your state as Christians Now shall God command and shall not we obey can there be a higher motive to duty then the authority of the great God whose will is the eternal rule of righteousness O le ts fear God and keep his commandements for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the totum hominis the whole duty of man so we read it 2. Consid 2 The Lord Christ is a Saviour throughout a perfect and compleat mediator he hath not shed his blood by halves nor satisfied the justice of God and redeemed sinners by halves No but he went through with his undertakings he bore all our sins and shed all his blood he dyed to the utmost satisfied the Justice of God to the utmost redeemed sinners to the utmost and now that he is in Heaven he intercedeth to the utmost and is able to save to the utmost Heb. 7.25 It is observed that our Lord Christ when he was upon earth in the days of his flesh he wrought no Semiplenam curationem no half cures but whomsoever they brought to him for healing he healed them throughout Mat. 14.35 36. they brought unto him all that were diseased and besought him that they might onely touch the hem of his garment and as many as touched were made perfectly whole Oh what an excellent Physician is here none like him he cureth Infallibly Suddenly Perfectly He cureth infallibly none ever came to him for healing that went without it he never practised upon any that miscarryed under his hand Mar 1.31 2.12 Luk. 8.44 He cureth suddainly no sooner is his garment touched but his patient is healed The Leper Mat. 8.3 is no sooner touched but immediately cured the two blind men Mat. 20. are no sooner touched but their eyes are immediately opened v. 34. Mat. 14.36 He cureth perfectly as many as were touched were made perfectly whole Now all this was to shew what a perfect and compleat Saviour Jesus Christ would be to all sinners that would but come to him They should find healing in his blood vertue in his righteousness and pardon for all their sins whatever they were look as Christ healed all the Diseases of all that came to him when he was on Earth so he pardons all the sins and healeth all the wounds of all those souls that come to him now he is in Heaven He is a Saviour throughout and shall not we be Saints throughout shall he be altogether a Redeemer and shall not we be altogether beleivers O what a shame is this 3. There is enough in Religion to engage us to be altogether Christians Consid 3 and that whether we respect profit or comfort for Grace brings both First Religion is a gainful thing and this is argumentum cogens a compelling motive that becomes effectual upon all gain is the God whom the World Worships what will not men do what will they not suffer for gain what journies do many take by Land what voyages by Sea through hot and cold through fair and foul through storme and shine through day and night and all for gain Now there is no calling so gainful as this of Religion it
the midst of laughter the heart is sorrowful Prov. 14.13 but now the comfort that flows from godliness is an inward comfort a spiritual joy therefore it is called gladness of heart Psal 4.7 Thou hast put gladness in my heart Other joy smooths the brow but this fils the brest 2. Worldly comfort hath a nether spring the spring of worldly comfort is in the creature in some earthly injoyment and therefore the comfort of worldly men must needs be mixed and muddy Iam. 3.11 an unclean fountain cannot send forth pure water But spiritual comfort hath an upper spring the comfort that accompanies godliness flows from the manifestations of the Love of God in Christ from the workings of the blessed Spirit in the heart which is first a Counsellour and then a Comforter And therefore the comforts of the Saints must needs be pure and unmixed comforts for they flow from a pure Spring 3. Worldly comfort is very fading and transitory Iob. 20.5 The triumphing of the wicked is short and the joy of the Hypocrite is but for a moment Salomon compares it to the crackling of Thornes under a pot Eccles 7.6 which is but a blaze and soon out so is the comfort of carnal hearts But now the comfort of godliness is a durable and abiding comfort your heart shall rejoyce Io. 16.22 and your joy no man shall take from you The comfort of godliness is lasting and everlasting it abides by us In life In death After death Isa 32.17 Phili. 1.2 Colos 12. First It abides by us in life grace and peace go together godliness brings forth comfort and peace naturally the effect of righteousness shall be peace it is said of the primitive Christians they walked in the fear of the Lord and in the comfort of the Holy Ghost Acts 9.31 every duty done in uprightness and sincerity reflects some comfort upon the soul Psa 19.11 In keeping the Commands there is great reward not onely for keeping of them but in keeping of them as every flower so every duty carries sweetness and refreshing with it But who more dejected and disconsolate the Saints and beleivers whose lives are more uncomfortable whose mouths are more filled with complaints then theirs if a condition of godliness and Christianity be a condition of so much comfort then why are they thus Isa 50.10 Sol. That the people of God are often times without comfort that I grant they may walk in the dark and have no light but this is none of the product of godliness grace brings forth no such fruit as this there is a threefold rise and spring of it Sin within Desertion without Temptation without 1. Sin within the Saints of God are not all Spirit and no flesh all grace and no sin they are made up of contrary principles there is light and darkness in the same mind sin and grace in the same will carnal and spiritual in the same affections Gal. 5.17 there is the flesh lusting against the spirit in all these and too often the Lord knows is the beleiver led away captive by these warring lusts Ro. 7.23 so was the holy Apostle himself I find then a Law that when I would do good evil is present with me Rom. 7.21 and v. 23. I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin and this was that which broke his spiritual peace and filled his soul with trouble and complaints as you see in the 24. v. O wretched man that I am who shall deliver me from this body of death So that it is sin that interrupts the peace of Gods people indwelling lust stirring and breaking forth must needs cause trouble and grief in the soul of a beleiver for it is as natural for sin to bring fotth trouble as it is for grace to bring forth peace every sin contracts a new guilt upon the soul and guilt provokes God and where there is a sense of guilt contracted and God provoked there can be no peace no quiet in that soul till faith procures fresh sprinklings of the blood of Jesus Christ upon the Conscience 2. Another Spring of the beleivers trouble and disconsolateness of spirit is the desertions of God and this follows upon the former God doth sometimes disappear and hide himself from his people verily thou art a God that hidest thy self Psa 13.1 Isa 45.15 But the cause of Gods hiding is the beleivers sinning your iniquities have separated between you and your God and your sins have hid his face from you Isa 59.2 In Heaven where there is no sinning there is no losing the light of Gods countenance for a moment and if Saints here could serve God without corruption they should injoy God without desertion but this cannot be while we are in this state remaining lusts will stir and break forth and then God will hide his face and this must needs be trouble thou didst hide thy face and I was troubled Ps 30.7 Psa 116.3 The light of Gods countenance shining upon the soul is the Christians Heaven on this side Heaven and therefore it is no wonder if the hiding of his face be looked upon by the soul as one of the dayes of Hell so it was by David The sorrows of death compassed me the pains of Hell gate hold upon me I found trouble and sorrow 3. A third spring of that trouble and complaint that brims the banks of the Christians spirit is the temptaions of Satan Mat. 13.39 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great enemy of Saints and he envieth the quiet and comfort that their hearts are filled with when his conscience is brimmed with horrour and terrour and therefore though he knows he cannot destroy their grace yet he labours to disturb their peace As the blessed Spirit of God is first a Sanctifier and then a comforter working grace in order and peace so this cursed Spirit of Hell is first a Tempter and then a Troubler first perswading to act sin and then accusing for sin and this is his constant practise upon the Spirits of Gods people he cannot indure that they should live in the light of Gods countenance when himself is doomed to an eternal intolerable darkness And thus you see whence it is that the people of God are often under trouble and complaint all arises from these three springs of Sin within Desertions without Temptations without If the Saints could serve God without sinning and injoy God without withdrawing and resist Satan without yeilding they might injoy peace and comfort without sorrowing this must be indeavoured constantly here but it will never be attained fully but in Heaven But yet so far as grace is the prevailing principle in the heart and so far as the power of godliness is exercised in the life so far the condition of a Child of God is a condition of peace for it is an undoubted
truth that the fruit of righteousness shall be peace But suppose the people of God experience little of this comfort in life yet 2. They find it in the day of death grace and holiness will Minister unto us then and that ministration will be peace A beleiver hath a twofold spring of comfort each one emptying it self into his soul in a dying season ' one is from above him the other is from within him the spring that runs comfort from above him is the blood of Christ sprinkled upon the conscience the spring that runs comfort from within him is the sincerity of his heart in Gods service When we lye upon a death-bead and can reflect upon our principles and performances in the service of God and there find uprightness and sincerity of heart running through all this must needs be comfort it was so to Hezekiah Remember O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight Isa 38.3 Nothing maketh a Death-bed so uneasie and hard as a life spent in the service of sin and lust nothing makes a Death-bed so soft and sweet as a life spent in the service of God and Christ Or put the case the people of God should not meet with this comfort then yet 3. They shall be sure to find it after Death if time bring none of this fruit to ripeness why yet eternity shall grace in time will be glory in eternity holiness now will be happiness then what ever it is that a man soweth in this World that he shall be sure to reap in the next World He that soweth to the flesh Gal. 6.7 shall of the flesh reap corruption Gal. 6.8 but he that soweth to the spirit shall of the spirit reap life everlasting Ro. 6.23 When sin shall end in sorrow and misery holiness shall end in joy and glory well done thou good and faithful servant enter thou into the joy of thy Lord Mat. 25.23 Whoever shareth in the grace of Christ and conformeth to the life of Christ in this World shall share in the joys of Christ in the World to come 1 Pet. 1.8 and that joy is joy unspeakable and full of glory Lo here is the fruit of godliness say now if there be not enough in Religion whether we respect profit or comfort to ingage us to be Christians throughout 4. What an intire resignation wicked men make of themselves to their lusts Consid 4 and shall not we do so to the Lord Christ they give up themselves without reserve to the pleasures of sin and shall we have our reserves in the service of God they are altogether sinners and shall not we be altogether Saints they run and not faint in the service of their lusts and shall we faint and not run in the service of Christ shall the sevants of corruption have their ears boared Exo. 21.6 at the Door-posts of sin in token of an intire and perpetual service and shall not we give up our selves to the Lord Christ to be his for ever Isa 28.15 shall others make a Covenant with Hell and death Ier. 50.5 and shall not we joyn our selves to God in an everlasting Covenant that cannot be forgotten Acrius illi ad perniciem quam nos ad salutem shall they take more pains to damn their souls then we do to save ours and make more speed to a place of vengeance then we do to a crown of righteousness 2 Tim. 4 8 Which do you judge best to be saved everlastingly or to perish everlastingly which do you count the best Master God or the Devil Christ or your lusts I know you will determine it on Christs side Oh then when others serve their lusts with all their hearts do you serve Christ with all your hearts Eccle. 8.5 Ier. 3.5 if the hearts of the Sons of men be fully set in them to do evil then much more let the hearts of the sons of God be fully set in them to do good 5. If ye are not altogether Christians Consid 5 ye will never be able to appear with comfort before God not to stand in judgement of the last and great day for this sad dilemma will silence every Hypocrite If my Commands were not holy just and good why didst thou own them if they were holy just and good why didst thou not obey them If Jesus Christ was not worth the having why didst thou profess him if he was then why didst thou not cleave to him and close with him If my Ordinances were not appointed to convert and save souls why didst thou sit under them and rest in the performance of them or if they were then why didst thou not submit to the power of them If Religion be not good why dost thou profess it if it be good why dost thou not practise it Friend how camest thou in hither not having on a wedding garment Mat. 22.12 If it was not a Wedding feast why didst thou come at the invitation and if it was then why didst thou come without a wedding garment Mat. 11.22 I would but ask an Hypocritical professour of the Gospel what he will answer in that day Verily you deprive your selves of all possibility of Apology in the day of the righteous judgment of God it is said of this man that had no Wedding garment on that when Christ came and examined him he was speechless he that is graceless in a day of grace will be speechless in a day of judgment professing Christ without a heart to close with Christ will leave our souls inexcusable and make our damnation unavoidable and more intolerable These are the motives to inforce the duty and oh that God would set them home upon your hearts and consciences that you might not dare to rest a moment longer in a half work or in being Christians within a little but that you might be altogether Christians Quere But you will say possibly how shall I do what means shall I use that I may attain to a through work in my heart that I may be no longer almost but altogether a Christian Now I shall lay down three rules of directions instead of many to further and help you in this important duty and so leave this work to Gods blessing First Break off all false peace of conscience Direct 1 this is the Devils bond to hold the soul from seeking after Christ As there is the peace of God so there is the peace of Satan but they are easily known for they are as contrary as Heaven and Hell as light and darkness The peace of God flows from a work of grace in the soul and is the peace of a regenerate state but the peace of Satan is the peace of an unregenerate state it is the peace of Death in the grave Job saith their is peace Iob. 3.17 there the wicked cease from troubling so a
he is annointed and sent to bind up the broken hearted to comfort all that mourn Isa 61 1 2 Oh therefore if you would be sound Christians get sound convictions ask those that are beleivers indeed and they will tell you had it not been for their convictions they had never sought after Christ foâ— fanctification and salvation they will tell you they had perished if they had not perished periissem nisi periissem they had been in eternal bondage but for their spiritual bondage had they not been lost as to themselves they had been utterly lost as to Christ 3. Never rest in convictions Direction 3 till they end in conversion this is that wherein most men miscarry they rest in their convictions and take them for conversion as if sin seen were therefore forgiven or as if a sight of the want of grace were the truth of the work of grace That is a notable place in Hos 13.13 Ephraim is an unwise Son for he should not stay long in the place of the breaking forth of Children The place of the breaking forth of Children is the Womb as the child comes out of the womb so is conversion born out of the womb of conviction Now when the child sticks between the Womb and the World it is dangerous it hazard's the life both of Mother and Child so when a sinner rests in conviction and goes no farther but sticks in the place of the breaking forth of Children this is very dangerous and hazards the life of the soul You that are at any time under convictions Oh take heed of resting in them do not stay long in the place of the breaking forth of children though it is true that conviction is the first step to conversion yet it is not conversion a man may carry his convictions along with him into hell What is that which troubleth poor creatures when they come to dye but this I have not improved my convictions at such a time I was convinced of sin but yet I went on in sin in the face of my convictions in such a Sermon I was convined of such a duty but I slighted the conviction I was convinced of my want of Christ and of the readiness of Christ to pardon and save but alass I followed not the conviction My brethren remember this slighted convictions are the worst death-bed companions There are two things especially which above all others make a death-bed very uncomfortable 1. Purposes and promises not performed 2. Convictions slighted and not improved When a man takes up purposes to close with Christ and yet puts them not into execution and when he is convinced of sin and dutie and yet improves not his convictions Oh this will sting and wound at last Now therefore hath the Spirit of the Lord been at work in your souls have you ever been convinced of the evil of sin of the misery of a natural estate of the insufficiency of all things under Heaven to help of the fulness and righteousness of Jesus Christ of the necessity of and resting upon him for pardon and peace for sanctification and salvation have you ever been really convinced of these things Oh then as you love your own souls as ever you hope to be saved at last and injoy God for ever improve these convictions and be sure you rest not in them till they rise up to a through close with the Lord Jesus Christ and so end in a sound and perfect conversion Thus shall you be not onely almost but altogether Christians FINIS THE TABLE A AFflictions and the pressures of outward evils will make a man pray p. 109 C Christian What meant by it p. 5 Many are almost and yet but almost Christians p. 9 Whence is it that many go so far as to be almost Christians p. 15 160 Whence it is that many are but almost Christians when they have gone thus far p. 180 Caution to take heed we be not almost and yet but almost Christians p. 227 This condition of all other Greatly unprofitable p. 228 Exceedingly uncomfortable p. 229 Desperately dangerous p. 232 Combate against sin may be In a man that is but an almost Christian p. 70 71 Church members not alway real Christians p. 80 Change Visible changes may be in a Christian not renewed p. 90 to 93. Christ A man may suffer for Christ and yet not be sincere with Christ p. 111 What suffering is a note of sincerity p. 112 Suffering as a Christian p. 113 114 Call A man may be called of God and yet be but almost a Christian call two fold p. 115 116. Conviction How to know whither our conviction is onely from a natural conscience or from the spirit p. 18 Natural conviction what p. 180 Spiritual conviction what p. 181 Spiritual conviction an essential part of sound conversion p. 187 Slight conviction the cause of much Hypocrisie p. 188 Conscience What is the difference between a natural and renewed conscience Answered in seven particulars p. 160 to 175 D DEsires see grace Delight A man may delight in the Word and Ordinances and yet be but almost a Christian p. 79 Duties A man may do all as to external Duties and Worship that a true Christian can and yet be but almost a Christian p. 146 Wherein the difference between them doth lye p. 147 to 150 Directions for the obtaining a through work in the heart the being not onely almost but altogether Christians p. 271 to the end E Examination our duty to inquire whether we are either but almost or altogether Christians p. 213 Arguments pressing upon us its practice p. 114 to 118 Eight Characteristical Notes for tryal p. 218 to 226 Exhortation to be not onely almost but altogether Christians p. 246 Motives to it p. 247 to 270 F FAith A man may have faith and yet not be a beleiver p. 121 Saving faith what called in Scripture p. 123 Common faith what p. 114 to 118 G GIfts A man may have great gifts and yet be but almost a Christian p. 31 Gifts for the good of others p. 32 Gifts from the Common work of the Spirit p. 32 Beyond the power of gifts to change the heart Gifts may decay and perish p. 37 Desires of grace are grace 73 74 what not p. 75 H HOpe Great hopes of Heaven not alway true hope p. 83 Properties of true hope Ibid Groundless hopes p. 84 85. K KNowledge A man may have much of it and yet be but almost a Christian p. 27 Threefold end men have in desiring knowledge L LOve A man may love the people of God and yet not with a true love p. 128 What Love to the Children of God is a true love p. 130 For what an almost Christian Loves a Saint p. 132 His Love onely carnal p. 133 Lust Espoused in the heart hinders a hearty closure with Christ p. 203 M MOtives pressing Christians to go farther then those that have gone farthest and yet fell short p. 247 N