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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A50480	En oligo christianos, the almost Christian discovered, or, The false-professor tried and cast being the substance of seven sermons, first preached at Sepulchres, London, 1661, and now at the inportunity of friends made publick / by Matthew Meade.	Mead, Matthew, 1630?-1699.	1662 (1662)	Wing M1546; ESTC R9895	121,691	343

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

God in their hearts Col. 3.5 Most men judge of the reality of things by their visibility and proximity to sense and therefore the choice of that wretched Cardinal becomes their option who would not leave his part in Paris for his part in Paradise sure whatever his interest might be in the former he had little enough in the latter well may covetousness be called Idolatry when it thus chuses the World for its God Mar. 9 44 O consider eternity is no Dream Hell and the Worm that never dies is no melancholy conceit heaven is no feigned Elysium there is the greatest reality imaginable in these things though they are spiritual and out of the ken of sense yet they are real and within the view of faith look not therefore at the things which are seen but look at the things which are not seen for the things that are seen are temporal 2 Cor. 4.18 but the things which are not seen are eternal Isa 55.2 Heb. 12 16. Fourthly Set a high rate upon thy soul what we lightly prize we easily part with many men sell their souls at the rate of prophane Esau's birth right for a morsel of meat nay for that which in the sence of the Holy Ghost is not bread O consider thy soul is the most precious and invaluable jewel in the World it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most beautiful peice of Gods workmanship in the whole creation it is that which bears the Image of God and which was bought with the blood of the Son of God 1. Pet. 1.18 19. and shall we not set a value upon it and count it precious The Apostle Peter speaks of three very precious things A precious Christ 1 Pet. 2 7 2 Pet. 1.4 and 1.1 Precious promises And precious Faith 1 Cor. 6.13 Now the preciousnes of all these lies in their usefulness to the soul Christ is precious as being the Redeemer of precious souls the promises are precious as making over this precious Christ to precious souls Faith is precious as bringing a precious soul to close with a precious Christ as he is held forth in the precious promises Oh take heed that thou art not found overvaluing other things and undervaluing thy soul Shall thy flesh nay thy beast be loved and shall thy soul be slighted wilt thou cloath and pamper thy body and yet take no care of thy soul this is as if a man should feed his Dog and starve his Child Meats for the belly and the belly for Meats but God shall destroy both it and them Oh let not a tottering perishing carkass have all our time and care as if the life and Salvation of thy Soul were not worth the while Gal. 6.7 Lastly Meditate much of the strictness and suddainness of that judgement day which thou and I must pass through into an everlasting state wherein God the impartial judge will require an account at our hands of all our talents and betrustments we must then account for time how we have spent that for estate how we have imployed that for strength how we have laid laid out that for affections and mercies how they have been improved for the relations we stood in here how they have been discharged and for seasons and means of grace how they have been husbanded and look how we have sowed here so shall we reap hereafter Mat. 7.10 20. Reader these are things that of all other deserve most of and call loudest for our utmost care and indeavour though by the most least minded To consider what a spirit of Atheisme if we may judge the tree by the fruits and the principle by the practise the hearts of most men are filled with who live as if God were not to be served nor Christ to be sought nor lust to be mortified nor self to be denyed nor the Soripture to be beleived nor the judgement day to be minded nor hell to be feared nor heaven to be desired nor the soul to be valued but give up themselves to a worse then brutish sensuality Eph. 4.19 and 2 12. to work all uncleanness with greediness living without God in the World this is a meditation fit enough to break our hearts if at least we are of holy Davids temper Psal 119.158 who beheld the transgressours and was grieved and had rivers of waters running down his eyes vers 136. because men kept not Gods Laws The prevention and correction of this soul destroying distemper is not the least design of this Treatise now put into thy hand though the cheif vertue of this receit lies in its sover aign use to asswage and cure the swelling tympany of Hypocrisie yet it may serve also with Gods blessing as a plaister for the plague-sore of prophanness if timely applyed by serious meditation and carefully kept on by constant prayer Horat. Reader Expect nothing of curiosity or quaintness for then I shall deceive thee but if thou wouldst have a touchstone for the tryal of thy state possibly this may stead thee if thou art either a stranger to a profession or a Hypocrite under a profession then read and tremble for thou art the man here pointed at Mutato nomine de te Fabula narratur Mark 9.1 Luk. 17.21 But if the Kingdom of God be come with power into thy soul if Christ be formed in thee if thy heart be upright and sincere with God then read and rejoyce Isa 48.17 I fear I have transgressed the bounds of an Epistle The mighty God whose prerogative it is to teach to profit whether by the Tongue or the Pen by speaking or writing bless this tract that it may be to thee as a cloud of rain to the dry ground dropping fatness to thy soul that so thy fleece being watered with the dew of Heaven 2 Pet. 3.18 thou mayst grow in grace and in the knowledge of our Lord and Saviour Jesus Christ In whom I am Thy friend and Servant London Octob. 29. 1661. Mat. Meade The Contents THe scope of the Chapter pag. 1 The coherence of the Text pag. 3 4 The sense and meaning of the words pag. 4 5 6 7 The Doctrine propounded viz. That there are very many in the world that are almost and yet but almost Christians pag. 9 Two things arise from hence of serious meditation pag. 10 Three things are premised before the Doctrine is handled First There is nothing in this Doctrine should be matter of stumbling or discouragement to weak Christians pag. 11 There is great use of such Doctrine as this is 1. To make them look to their standing pag. 12 2. It helps to raise their admiration of distinguishing love ibid. 3. It incites to that excellent duty of heart-searching 4. It ingages the soul to double diligence ib. Secondly It is premised though many go far in the way to heaven and yet fall short yet that soul that hath the least true grace shall never fall

8. They were a people that were much in fasting as you may see vers 3. wherefore have we fasted say they and thou seest not Now this is a duty that doth not suppose and require truth of grace onely in the heart but strength of grace Mat. 9.17 No man saith our Lord Christ puts new Wine into Old bottles least the bottles break and the Wine runs out New wine is strong and Old bottles weak and the strong Wine breaks the weak vessel this is a reason Christ gives why his Disciples who were newly converted and but weak as yet were not exercised with this Austere Discipline Assemblys annot upon the place But this people here mentioned were a people that fasted often afflicted their souls much wore themselves out by frequent practices of humiliation Sure therefore this was new Wine in new bottles this must needs be a people strong in grace here seems to be grace not onely in truth but also in growth And yet for all this they were no better then a Generation of Hypocrites they made a goodly progress and went far but yet they went not far enough they were cast off by God after all I hope by this time the truth of the point is sufficiently avouched and confirmed that a man may be yea very many are almost and yet no more then but almost Christians Now for the more distinct prosecution of the point 1. I shall shew you step by step how far a man may go what attainments he may reach unto how specious and singular a progress he may make in Religion and yet be but almost a Christian when all is done 2. I will shew you whence it is that many men go so far as that they are almost Christians 3. Why they are but almost Christians when they have gone thus far 4. What the reason is why men that go thus far as to be almost Christians yet go no farther then to be almost Christians 1. How far may a man go in the way to Heaven and yet be but almost a Christian This I shall shew you in twenty several steps 1. A man may have much knowledge much light he may know much of God and his Will much of Christ and his ways and yet be but almost a Christian For though there can be no grace without knowledge yet there may be much knowledge vvhere there is no grace illumination often goes before vvhen conversion never follovvs after The Subject of knovvledge is the understanding the subject of holiness is the Will Novv a man may have his understanding inlightened and yet his vvill not at all sanctified Rom. 1.21 He may have an understanding to knovv God and yet vvant a vvill to obey God The Apostle tells us of some that when they knew God yet they glorified him not as God To make a man altogether a Christian there must be light in the head and heat in the heart knowledg in the understanding and zeal in the affections Some have zeal and no knowledge that is blind devotion some have knowledge and no zeal that is fruitless speculation But where knowledge is joyned with zeal that makes a true Christian But is it not said this is life eternal to know the onely true God and Jesus Christ whom thou hast sent John 17.3 Sol. It is not every knowlege of God and Christ that interests the soul in life eternal For why then do the Devils perish they have more knowledge of God then all the men in the World for though by their fall they lost their Holiness yet they lost not their knowledge They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their knowledge and yet they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their malice Devils still Knowledge may fill the head but it will never better the heart if there be not somewhat else The Pharises had much knowledge Behold thou art called a Jew and restest in the Law and makest thy boast of God Rom. 2.17 18. and knowest his will c. and yet they were a Generation of Hypocrites Sinite Sapientes hujus mundi sapienter descendere adinfernum Alass how many have gone loaded with knowledge to hell Though it is true that it is life eternal to know God and Jesus Christ yet it is as true that many do know God and Jesus Christ that shall never see life eternal There is you must know a two fold knowledge one is common but not saving the other is not common but saving common knowledge is that which floats in the head but doth not influence nor affect the heart This knowledge reprobates may have Num. 23.10 Balaam saw Christ from the top of the Rocks and from the Hills Naturalists say that there is a pearl in the Toads head and yet her belly is full of Poyson The French have a Berry which they call uve de spine the grape of a Thorn The common knowledge of Christ is the pearl in the Toads head the grape that grows upon Thorns it may be found in men unsanctified Isa 53 11. And then there is a saving knowledge of God and Christ which doth include the assent of the mind and the consent of the will this is a knowledge that implies faith by his knowledge shall my righteous servant justifie many And this is that knowledge which leads to life eternal now whatever that measure of knowledge is which a man may have of God and of Jesus Christ yet if it be not this saving knowledge knowledge joyned with affection and application he is but almost a Christian 〈◊〉 1.10 He onely knows God aright who knows how to obey him and obeys according to his knowledge of him a good understanding have all they that do his commandements All knowledge without this makes a man but like Nebuchadnezzers Image with a Head of Gold and Feet of Clay Some know but to know Some know to be known Some know to practise what they know Now to know but to know that 's curiosity To know to be known that 's vain glory But to know to practise what we know that is Gospel duty This makes a man a compleat Christian the other without this makes a man almost and yet but almost a Christian 2. A man may have great and eminent gifts yea spiritual gifts and yet be but almost a Christian The gift of prayer is a spiritual gift now this a man may have and yet be but almost a Christian for the gift of prayer is one thing the grace of prayer is another Mat. 7.22 1 Cor. 12.10 The gift of Preaching and prophecying is a spiritual gift now this a man may have and yet be but almost a Christian Judas was a great Preacher so were they that came to Christ and said Lord Lord we have prophecyed in thy name and in thy name cast out Devils c. You must know that it is not gifts but grace which makes a Christian For 1. Gifts are from

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