themselves in the wounds of Christ and by his stripes fetch in healing to their souls Thirdly There is a faith that is seated in the understanding but not in the will this is a very common faith many assent to the truth They beleive all the attributes of God that he is just holy wise faithful good merciful c. But yet they rest not on him notwithstanding They beleive the Commands are true but yet do not obey them they beleive the promises are true but yet do not imbrace and apply them they beleive the threatnings are true but yet do not fly from them Thus their faith lies in assent but not consent they have faith to confess a judgment but none to take out execution by assent they lay a foundation but never build upon it by application They believe that Christ died to save them that beleive and yet they beleive not in Christ that they may be saved Ro. 10 10. 1 Cor. 15.17 Oh my brethren it is not a beleiving head but a beleiving heart that makes a Christian VVith the heart man beleives to righteousness without this our faith is vain we are yet in our sins Fourthly There is a faith without experience many beleeve the Word upon hearsay to be the word of God but they never felt the power and vertue of it upon their hearts and consciences Now what good is it to beleive the truth of the Word if a mans conscience never felt the power of the word what is it to beleeve the truth of the promise if we never tasted the sweetness of the promise We are in this case like a man that beleeves the description others make of strange Countreys but never travelled them to know the truth or as a Patient that beleives all the Physician says but yet trys none of his potions We beleeve the word because we cannot gainsay it but yet we have no experience of any saving good wrought by the Word and so are but almost Christians Fifthly There is a faith that is without brokenness of heart that doth not avail to melt or soften the heart and therefore is not true faith for the least true faith is ever joyned with a bending will and a broken heart Sixthly There is a faith that transforms not the heart Faith without fruit that doth not bring forth the New creature in the soul but leaves it in a state of sin and death This is a faith that makes a man a fond Professor but not a sound beleever he beleives the truth Ephes 4.21 but not as it is in Jesus for then it would change and transform him into the likeness of Jesus Isa 56.9 He beleeves that a man must be changed that would be saved but yet is not savingly changed by beleiving Thus while others beleive to salvation he beleeves to damnation for his web shall not become a garment neither shall he cover himself with his works Heb. 6.4 Now then if a mans faith may be but temporary or may lie onely in generals or may be seated in the understanding onely or may be without experience or may be without a broken heart or without a new heart surely then a man may have faith he may taste of this heavenly gift and yet be but almost a Christian 17. A man may go further yet He may possibly have a love to the people of God and yet be but almost a Christian every kind of love to those who are Saints is not a proof of our Saintship Pharoah loved Joseph and advanced him to the second place in the Kingdom and yet Pharaoh was but a wicked man Ahab loved Jehoshaphat and made a league with him and married his daughter Athaliah to Jehoram Jehoshaphats Son and yet Ahab was a wicked wretch But you will say this seems to contradict the testimony of the Scripture for that makes love to the Saints and people of God a sure proof of our regeneration and interest in life eternal 1 Joh. 3.14 We know that we have passed from death to life because we love the brethren Nay the Spirit of God putteth this as a characteristical distinction between Saints and sinners in the tenth verse In this the children of God are manifest and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his brother By brethren we do not understand Brethren by place those who are of the same Country or Nation such are called Brethren Rom. 9.3 Act. 7 23 25. Nor do we understand Brethren by race those who are descended of the same parents such are called brethren Matth. 1.2 Philemon 16. But by Brethren we understand brethren by grace and supernatural regeneration such as are the children of God and these are the brethren whom to love is a sure sign that we are the children of God Sol. To this I answer That there is a love to the children of God which is a proof of our being the children of God As for instance when we love them as such for that very reason as being the Saints of God when we love them for the image of God which appeareth in them because of that grace and holiness which shineth forth in their conversations this is truly commendable to love the godly for godliness sake the Saints for Saintship sake this is a sure testimony of our Christianity The love of grace in another is a good proof of the life of grace in our selves There can be no better evidence of the Spirit of Christ in us then to love the image of Christ in others For this is a certain truth that a sinner cannot love a Saint as such An Israelite is an abomination to an Egyptian Iohn 15. 1fi Gen. 3.15 There is a contrariety and natural enmity between the two seeds between the children of the World and those whom the Father in his eternal love hath chosen out of the World Simile simili gaudet It is likeness which is the great ground of love now there is the highest dissimilitude and unlikeness between an unregenerate sinner and a child of God and therefore as a child of God cannot love a sinner as a sinner In whose eyes a vile person is contemned Psal 15.4 he may love him as a creature he may love his soul or he may love him under some relation that he stands in to him Thus God loves the damned spirits as they are his Creatures but as fallen Angels he hateth them with an infinite hatred So to love a sinner quatenus a sinner this a child of God cannot do so neither can a sinner love a child of God as a child of God That he may love a child of God that I grant but it is upon some other consideration he may love a person that is holy not the person for his holiness but for some other respect As 1. A man may love a child of God for his loving peaceable courteous deportment to
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
be but almost a Christian 117. There is a having the spirit which is a sure mark of Saintship 118. Every man that hath the Spirit hath it not in this manner pag. 119 XVI A man may have faith and yet be but almost a Christian 121. Saving Faith what called 123. Common Faith what pag. 124 to 128 XVII A man may have a love to the people of God and yet be but almost a Christian 128. What love to the children of God is a true love 130. For what an almost Christian loves a Saint 132. His love carnal pag. 133 XVIII A man may obey the commands of God and yet be but almost a Christian pag. 135 True obedience hath a three fold property It is Evangelical pag. 136 It is Universal pag. 137 It is Continual ibid XIX A man may be sanctified and yet be but almost a Christian pag. 141 Sanctification inward pag. 142 outward pag. 144 XX. A man may do all as to external duties and worship that a true Christian can and yet be but almost a Christian pag. 146 Wherein the difference between them doth lye pag. 147 to 180 Quest Whence it is that many go far and yet no farther pag. 153 to 160 Quest What difference between a natural conscience and a renewed conscience answered in seven particulars from pag. 160 to 175 Quest Whence it is that many are but almost Christians when they have gone thus far pag. 180 For want of right conviction ib. How to know whether our conviction is onely from a natural conscience or from the Spirit pag. 182 to 187 Spiritual conviction an essential part of sound conversion pag. 187 Slight and common convictions are the cause of great hypocrisie pag. 188 Quest What is the reason that many go no further in the profession of Religion then to be almost Christians pag. 194 1. It is because a man mistakes his own state and condition ibid. Five rises of this mistake pag. 195 4 Reasons more why it is many go no farther then to be almost Christians pag. 132 to 205 Application First Inference Salvation is not so easie a thing as it is imagined to be pag. 206 Second Inference What shall be the end of them who fall short of these pag. 210 Vse of Examination Two Questions we should often put to our selves What am I where am I pag. 212 Cogent argments for self-examination pag. 214 to 118 Quest How shall I come to know whether I am an almost or an altogether Christian answered in 8 particulars pag. 218 to 226 2 Vse of Caution To take heed of being almost and yet but an almost Christian pag. 227 This condition of all others Greatly unprofitable pag. 228 Exceedingly uncomfortable pag. 229 Desperately dangerous pag. 232 3 Vse of Exhortation To be not only almost but altogether Christians under which are five motives pag. 246 to 270 Directions for obtaining a through work in the heart the being not only almost but altogether Christians pag. 272 to the end ERRATA PAg. 2. Line 26. was r. were p. 42. l. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 54. l. 18. r. distinct p. 68. l. 26. r. promise p. 104. l. 11. r. Antichristian p. 108. in the margin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 112. l. 24. r. from that profession p. 149. l. 15 r. ariseth in the margin r. propria p. 207. l. 26. r. untwisted p. 209. in the margin r. pauci p. 218. l. 11. r. whether p. 229. l. 16. r. seventy p. 243. l. 26. r. judgements p. 264. l 12. for and r. to p. 269. l. 12. r. nor to stand in the judgement The Printer to the Reader READER THou art desired candidly to pass by any inadvertency thou meetest withal in the Contents or Table of this Book they being not gathered by the Authour but by another hand J. B. ACTS 26.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Almost thou perswadest me to be a Christian IN this Chapter you have the Apostle Pauls Apology and defensative plea which he makes for himself against those blinde Jews which did so maliously prosecute him before Agrippa Festus Bernice and the Council In which plea he doth chiefly insist upon three things The manner of his life before conversion The manner of his conversion The manner of his life after conversion How he lived before conversion he tells you from v. 4. to 13. How God wrought on him to conversion he tells you from vers 13. to 18. How he lived after conversion he tells you from v. 19. to 23. Before conversion he was very pharisaical The manner of his conversion was very wonderful The fruit of his conversion was very remarkable Before conversion he persecuted the Gospel which others preached after conversion he preached the Gospel which himself had persecuted Vers 21. While he was a persecutor of the Gospel the Jews loved him but now that by the grace of God he was become a preacher of the Gospel now the Jews hate him and sought to kill him Vers 9. He was once against Christ and then many were for him but now that he was for Christ all was against him his being an enemy to Jesus made others his friends but when he came to own Jesus then they became his enemies And this was the great charge they had against him that of a great opposer he was become a great professor Hic vir invidet mihi granam Christi Because God had changed him therefore this enraged them As if they would be the worse because God had made him better God had wrought on him by grace and they seem to envy him the grace of God He preached no treason nor sowed no sedition only he preached repentance and faith in Christ and the Resurrection and for this he was called in question This is the breviat and sum of Pauls defence and plea for himself which you find in the sequel of the Chapter had a different effect upon his Judges Festus seems to censure him vers 24. Agrippa seems to be convinced by him vers 28. The whole Bench seems to acquit him vers 30 31. Festus he thinks Paul was beside himself Agrippa he is almost perswaded to be such an one as himself Dei sapieutia mun de est insanta Mâ—lc 〈◊〉 Putat hominem esse faâ—ati um Mr lor. in loc Festus thinks him and because he did not understand the doctrine of Christ and the Resurrection Much learning hath made thee mad Agrippa he is so affected with his plea that he is almost wrought into his principle Paul pleads so effectually for his Religion that Agrippa seems to be upon the turning point to his profession Then Agrippa said to Paul Almost thou perswadest me to be a Christian Almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Greek the words make some debate among the learned I shall not trouble you with the various hints upon them by Valla Simplicius Beza Erasmus and others I
part of his obedience to the will of God though it be done in much weakness because though the beleivers hand is weak Eph. 6.6 Rom. 6.17 yet his heart is right the Hypocrite may have the most active hand but the beleiver hath the most faithful and sincere heart 3. A man may obey the law and yet have no love to the Law-giver a carnal heart may do the command of God but he cannot love God and therefore cannot do it arigt for love to God is the foundation and spring of all true obedience every command of God is to be done in love this is the fulfilling of the law Rom. 13.10 The Apostle saith Though I bestow all my goods to feed the poor and though I give my body to be burned these seem to be acts of the highest obedience yet if I have not love it profits me nothing 1 Cor. 13.3 4. I might add that a man may be much in obedience from finister and base selfish ends as the Pharises prayed much gave much alms fasted much but our Lord Christ tells us that it was that they might be seen of men and have glory of men Mat. 6.2 5 16. most of the Hypocrites piety empties it self into vain glory and therefore he is but an empty vine in all he doth because he bringeth forth fruit to himself Hos 10.1 It is the end that justifies the action indeed a good end cannot make a bad action good but yet the want of a good end makes a good action bad Now then if a man may obey the commands of God partially and by halves if he may do it and yet be in his natural state if he may obey the commands of God and yet not love God if the ends of his obedience may be sinful and unwarrantable then a man may be much in obeying the Commands of God and yet be but almost a Christian 19. A man may be sanctified and yet be but almost a Christian every kind of Sanctification doth not make a man a new creature for many are sanctified that are never renewed You read in the 10. Chap. to the Hebrews and the 29. vers of them that count the blood of the Covenant wherewith they were sanctified an unholy thing But doth not the Scripture tell us that both he that sanctifieth and they who are sanctified are all one for which cause he is not ashamed to call them Brethren Heb. 2.11 and can a man be one with Christ and yet be but almost a Christian Sol. To this I answer you must know there is a twofold work of sanctification spoken of in Scripture The one common and ineffectual The other special and effectual Rom. 8.13 1 Pet. 1.2 Heb. 13.21 That work of sanctification which is true and effectual is a work of the spirit of God in the soul inabling it to the mortifying of all sin to the obeying of every command to walking with God in all well-pleasing Ephes 5.30 Now whoever is thus sanctified is one with him that sanctifieth Christ will not be ashamed to call such brethren for they are flesh of his flesh and bone of his bone Mat. 12.44 Ro. 6.11 But then there is a more common work of sanctification which is ineffectual as to the two great works of dying to sin and living to God This kind of sanctification may help to restrain sin but not to mortifie sin it may lop off the boughs but it layeth not the Ax to the root of the tree it sweeps and garnishes the room with common vertues but doth not adorn it with saving graces so that a man is but almost a Christian notwithstanding this sanctification Or thus there is an Inward and Outward Sanctification Inward Sanctification is that which deals with the soul and its faculties understanding conscience will memory and affections Outward Sanctification is that which deals with the life and conversation both these must concur to make a man a Christian indeed therefore the Apostle puts them together in his prayer for the Thessalonians 1 Thes 5.23 The God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the comming of our Lord Jesus Christ Heb. 10.22 Non magna munera sed immunis manus mensq sincera deo placent A man is then sanctified wholly when he is sanctified both inwardly and outwardly both in heart and affections and in life and conversation Outward sanctification is not enough without Inward nor inward without outward we must have both clean hands and a pure heart Psal 24.4 the heart must be pure that we may not incur blame from within and the hands must be clean that we may not incur shame from without we must have hearts sprinkled from an evil conscience and bodies washed with pure water We must cleanse our selves from all filthiness of flesh and spirit 2 Cor. 7.1 inward purity is the most excellent but without the outward it is not sufficient the true Christian is made up of both Mat. 27.24 Mat. 23.25 Now many have clean hands but unclean hearts they wash the outside of the cup and Platter when all is filthy within Now the former without the latter profiteth a man no more then it profited Pilate who condemned Christ to wash his hands in the presence of the people Manus abluit cor polluit he washed his hands of the blood of Christ and yet had a hand in the death of Christ The Egyptian Temples were beautiful on the outside but within you should find nothing but some Serpent or Crocodile He is not a Jew which is one outwardly Rom. 2.28 Judas was a Saint without but a sinner within openly a Disciple but secretly a Devil Ioh. 6.70 Some pretend to inward sanctity without outward this is the pretence of the open sinner though I sometimes drop an idle foolish word saith he or though I sometimes swear an Oath yet I think no hurt I thank God my heart is as good as the best such are like the sinner Moses mentions that blessed himself in his heart saying I shall have peace though I walk in the imagination of mine own heart to add drunkness to thirst Deut. 19.20 Some pretend outward sanctity without inward such are like the Scribes and Pharises who outwardly appear righteous unto men but within are full of Hypocrisie and iniquity Mat. 23.28 fair professors but foul sinners Inward sanctity without outward is impossible for it will reforme the life outward sanctity without inward is unprofitable for it will not reforme the heart a man is not a true Christian without both the body doth not make a man without the soul nor the soul without the body both are essential to the being of man so the sanctification of both are essential to the being of the new man True Sanctification begins at the heart but works out into the life and conversation and if so then a man
of sin whereas he should run to Christ and close with him and beg his righteousness for a covering that the shame of his nakedness do not appear Rev. 3.18 he rather runneth to a life of duties and performances and thus maketh himself a covering wlth the fig-leaves of a profession without Christ truely imbraced and conscience at all renewed Naural man would fain be his own Saviour and suposeth a change of state to be a thing within his own power and that the true work of grace lieth in leaving off the practise of fin and taking up a life of duties and therefore upon this principle doth many a graceless professour outstrip a sound beleiver for he resteth in his own performances and hopeth these will commend him to God If a natural conscience may go thus far then what difference is there between this natural conscience in Hypocrites and sinners and a renewed conscience in beleivers or how may I know whether the workings of my conscience be the workings of nature onely or else of grace wrought in it I grant that it is difficult to distinguish between the one and the other and the difficulty hath a twofold rise 1. It ariseth from that Hypocrisie that is in the best Saints the weakest beleiver is no Hypocrite but yet there is some Hypocrisie in the strongest beleiver where there is most grace there is some sin and where there is most sincerity yet there is some Hypocrisie Now it is very incident to a tender conscience to misgive and mistrust its state upon the fight of any sin when he sees Hypocrisie break out in any duty or performance then he complaines surely my aims are not sincere my conscience is not renewed it is but natural conscience inlightened not by grace purged and changed 2. It ariseth from that resemblance there is between grace and Hypocrisie for Hypocrisie is a resemblance of grace Pigmalion mâ—ae an image so lively ib it hedeceived himself and taking the Victure for a person fell in love with the Picture without substance the likeness of grace without the life of grace There is no grace but a Hypocrite may have somewhat like it and there is no duty done by a Christian but an Hypocrite may outstrip him in it Now when one that hath not true grace shall go farther then one that hath this may well make the beleiver question whether his grace be true or not or whether the workings of his conscience be not the workings of nature onely rather then of grace wrought in it But to answer the Question you may make a judgement of this in these seven particulars 1. If a natural mans conscience putteth him upon duty he doth usually bound himself in the Work of God his duties are limited his obedience is a limited obedience he doth one duty and neglecteth another he picketh and chuseth among the Commands of God obeyeth one and slighteth another Thus much is enough what need any more if I do thus and thus I shall go to Heaven at last Ps 119.20 But now where Conscience is renewed by grace there it is otherwise Though there may be many weaknesses which accompanie its duties yet that soul never bounds it self in working after God it never loves God so much but still it would love him more nor seeks him so much but still it would seek him more nor doth it serve God so well at any time but still it makes conscience of serving him better A renewed conscience is a spring of universal obedience Psal 119.128 for it seeth an infinite excellency and goodness and holiness in God and therefore would fain have its service rise up towards some proportionableness to the object a God of infinite excellency and goodness should have infinite love saith Conscience a holy God should have service from a holy heart saith conscience Now then If I set bounds to my love to God or to my service to God if I limit my self in my obedience to the holy God love one command and slight another obey in one point and yet lie cross in another then is all I do but the working of a natural conscience But on the other hand if I love the Lord with my whole heart and whole soul and serve him with all my might Mat. 22.37 Mark 17.33 and strength If I esteem all Gods precepts concerning all things to be right and have respect to all the Commands then is my love and service from a renewed conscience 2. If a natural mans conscience check or accuse for sin then he seeketh to step the mouth of it but not to satisfie it most of the natural mans duties are to still and stifle conscience But now the beleiver chuseth rather to let conscience cry then to stop the mouth of it until he can do it upon good terms until he can fetch in satisfaction to it from the blood of Jesus Christ by fresh acts of faith apprehended and applied The natural man seeketh to still the noise of conscience rather then to remove the guilt the beleiver seeketh the removal of guilt by the application of Christs blood and then conscience is quiet of it self As a foolish man having a Mote fallen into his eye and making it water he wipeth away the water and labours to keep it dry but never searcheth his eye to get out the Mote but a wise man mindeth not so much the wiping as the searching his eye some-what is got in and that causeth the watering and therefore the cause must be removed Now then if when conscience accuseth for sin I take up a life of duties a forme of godliness to stop the mouth of Conscience and if hereupon conscience be still and quiet then is this but a natural conscience but if when conscience checks it will not be satisfied with any thing but the blood of Christ and therefore I use duties to bring me to Christ and if I beg the sprinckling of his blood upon conscience and labour not so much to stop the mouth of it as to remove guilt from it then is this a renewed conscience 3. There is no natural man let him go never so far let him do never so much in matters of Religion but still he hath his Dalilah his bosome lust Judas went far Ioh. 12.6 but he carried his covetousness along with him Herod went far Mar. 6.20 he did many things under the force of Johns Ministry but yet there was one thing he did not he did not put away his Brothers Wife v. 17 18. his Herodias lay in his bosome still Nay commonly all the natural mans duties are to hide some sin his profession is onely made use of for a covershame Psa 66.18 Psa 119.128 But now the renewed conscience hateth all sin as David did I hate every false way he regardeth no iniquity in his heart he useth duties not to cover sin but to help work down and work out sin Ro. 2.23 Now
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
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
without trouble joy without mourning so in Hell there is trouble without peace mourning without joy weeping and wailing incessantly but it is for the evil they feel by sin and not for the evil that is in fin So that a man may mourn for sin and yet be but almost a Christian it may grieve him to think of perishing for sin when it doth not greive him that he is defiled and polluted by sin Thirdly A man may make large confession of sin to God to others and yet be but almost a Christian How ingenuously doth Saul confess his sin to David I have sinned saith he thou art more righteous then I. Behold I have played the fool and have erred exceedingly 1 Sam. 24.17 26.21 Mat 27.4 So Judas makes a full confession I have sinned in betraying innocent blood Yet Saul and Judas were both rejected of God so that a man may confess sin and yet be but almost a Christian 1 Joh. 1.9 Peccato rum confessio synecdochâ—ce universam paenitentiam hoc loco significat Vorst in loc But is not confession of sin a character of a child of God doth not the Apostle say if we confess our sins God is just and faithful to forgive them No man was ever kept out of Heaven for his confessed badness though many are kept out of Heaven for their supposed goodness Judah in Hebrews signifies confession now Judah got the Kingdom from Reuben confession of sin is the way to the Kingdom of Heaven Sol. There are some that confess sin and are saved there are others that confess sin and perish 1. Many confess sin meerly out of custome and not out of conscience you shall have many that will never pray but they will make a long confession of sin and yet never feel the weight or burden of it upon their consciences Many will confess lesser sins and yet conceal greater like the Patient in Plutarch that complained to his Physitian of his finger when his Liver was rotten 3. Many will confess sin in the general or confess themselves sinners and yet see little and say less of their particular sins an implicite confession as one saith is almost as bad as an implicite faith Where confession is right it will be distinst especially of those sins that were our cheif sins 1 Tim 1.13.5 Psal 51.4.14 So David consesses his blood guiltiness and adultery so Paul his blasphemy persecution and injury against the Saints It is bad to hear men confess they are great sinners and yet can't confess their sins Though the least sin be too bad to be committed yet there is no sin too bad to be confessed 4. Many will confess sin but it is onely under extremity that is not free and voluntary Pharoah confesses his sin but it was when judgment compelled him Exod. 10.16 I have sinned against the Lord saith he but it was when he had had eight plagues upon him Many do by their sins as Marriners do by their goods cast them out in a storme wishing for them again in a calm confession should come like water out of a spring which runs freely not like water out of a still which is forced by fire 5. Many confess their sins but with no intent to forsake sin they confess the sins they have committed but don't leave the sins they have confessed Many men use confession as Lewis the eleventh of France did his Crucifix he would swear an Oath and then kiss it and swear again and then kiss it again So many sin and then confess they do not well but yet never strive to do better Mr. Torshel tells a story of a Minister he knew that would be often drunk and when he came into the Pulpit would confess it very lamentingly and yet no sooner was he out of the Pulpit but he would be drunk again and this would he do as constantly as men follow their trades Now then if a man may confess sin meerly out of custome if he may confess lesser sins and yet conceal greater if he may confess sin onely in the general or onely under extremity or if he may confess sin without any intent to forsake sin then surely a man may confess sin and yet be but almost a Christian Act. 8 13. Fourthly A man may forsake sin and yet be but almost a Christian he may leave his lust and his wicked ways which he sometimes lived in and in the judgement of the world become a new man and yet not be a new creature Simon Magus when he hears Philip preaching concerning the Kingdom of God leaves his sorcery and witchcraft and beleeves But you l say this seems contrary to Scripture for that says Prov. 28.13 He that confesses and forsakes sin shall have mercy But I confess sin yea not only so but I also forsake sin sure therefore this mercy is my portion it belongs to me Sol. It is true that where the soul forsakes sin from a right principle after a right manner to a right end where he forsakes sin as sin as being contrary to God and the purity of his nature This declares that Soul to be right with God and the promise shall be made good to it he shall finde mercy But now pray mind there is a forsaking sin that is not right but unsound 1. Open sins may be deserted and yet secret sins may be retained now this is not a right forsaking such a soul shall never finde mercy A man may be cured of a wound in his flesh and yet may die of an impostume in his bowels 2. A man may forsake sin but not as sin for he that forsakes sin as sin forsakes all sin à quatenus ad omne valet consequentia It is impossible for a man to forsake sin as sin unless he forsakes all that he knows to be sin 3. A man may let one sin go to hold another the faster as a man that goes to sea would willingly save all his goods but if the storm arises that he cannot then he throws some over-board to lighten the vessel and save the rest So did they Acts 27.38 So the sinner chuses to keep all his sins but if a storm arises in his conscience why then he will heave one lust overboard to save the life of another 4. A man may let all sin go and yet be a sinner still for there is the root of all sin in the heart though the fruit be not seen in the life the tree lives though the boughs be lopt off Psa 51.5 As a man is a sinner before ever he acts sin so till grace renew him he is a sinner though he leaves sin for there is original sin in him enough to damn and destroy him 5. Sin may be left and yet be loved a man may forsake the life of sin and yet retain the love of sin now though leaving sin makes him almost a Christian yet loving sin shews he is but almost a
Christian It is a less evil to do sin and not love it then to love sin and not do it for to do sin may argue onely weakness of Grace but to love sin argues strength of lust What I hate that do I Rom. 7.15 Sin is bad in any part of man but sin in the affection is worse then sin in the conversation for sin in the conversation may be onely from infirmity but sin in the affection is the fruit of choyce and unregeneracy 6. All sin may be chained and yet the heart not changed and so the nature of the sinner is the same as ever A dog chained up is a dog still as much as if he was let loose to devour There may be a cessation of arms between enemies and yet the quarrel may remain on foot still there may be a making Truce where there is no making Peace A Sinner may lay the weapons of sin out of his hand and yet the enmity against God still remain in his heart There may be a truce he may not sin against him but there can be no peace till he be united unto him Restraining Grace holds in the Sinner but it is Renewing Grace that changes the Nature Now many are held in by Grace from being open Sinners that are not renewed by Grace and made true Beleevers Now then if a man may forsake open sins and retain secret sins if he may forsake sin but not as sin if he may let one sin go to hold another the faster if a man may let all sin go and yet be a sinner still if sin may be left and yet be loved Finally if all sin may be chained and yet the heart not changed then a man may forsake sin and yet be but almost a Christian Fifthly A man may hate sin and yet be but almost a Christian Absalom hated Amnons uncleanness 2 Sam. 13 22 28. with his Sister Thamar yea his hatred was so great as that he slew him for it and yet Absalom was but a wicked man Object But the Scripture makes it a sign of a gracious heart to hate sin yea though a man do through infirmity fall into sin yet if he hates it this is a proof of grace Paul proves the sincerity of his heart and the truth of his grace by this hatred of sin though he committed it Rom. 7.15 what I hate that do I. Nay what is grace but conformitas cum archetypo a conformity of the soul to God to love as God loves to hate as God hates now God hates sin it is one part of his holiness to hate all sin Sol. And if I hate sin then am I conformed to God and if I am conformed to God then am I altogether a Christian It is true that there is a hatred of sin which is a sign of grace and which flows from a principle of grace and is grace as for instance To hate sin as it is an offence to God a wrong to his Majesty to hate sin as it is a breach of the command and so a wicked controuling Gods will which is the onely rule of goodness to hate sin as being a dis-ingenuous transgression of that law of love established in the blood and death of Christ and so in a degree a crucifying of Christ afresh To hate sin as being a greiving and quenching the Spirit of God as all sin in its nature is Thus to hate sin is grace and thus every true Christian hates sin But though every man that hath grace hates sin yet every man that hates sin hath not grace For A man may hate sin from other principles not as it is a wrong to God or a wounding Christ or a greiving the Spirit for then he would hate all sin for there is no sin but hath this in the nature of it But 1. A man may hate sin for the shame that attends it more then for the evil that is in it Some sinners there are who declare their sin as Sodom and hide it not Isa 3.9 they are set down in the seat of the scornful they glory in their shame Psal 1.1 Phil. 3.19 But now others there are who are ashamed of sin and therefore hate it not for the sins sake but the shames sake This made Absalom hate Amnons uncleanness because it brought shame upon him and his Sister 2. A man may hate sin more in others then in himself so doth the Drunkard he hates drunkenness in another and yet practises it himself The Lyar hates false-hood in another but likes it in himself Now he that hates sin from a principle of grace hates sin most in himself he hates sin in others but he loaths most the sins of his own heart 3. A man may hate one sin as being contrary to another There is a great contrariety between sin and sin between lust and lust It is rhe excellency of the life of grace that it is a uniforme life there is no one grace contrary to another the graces of Gods Spirit are different but not differing faith and love and holiness are all one they consist together at the same time in the same subject nay they can't be parted there can be no faith without love no love without holiness and so on the other hand no holiness without love no love without faith Tit. 3.3 So that this makes the life of grace an easie and excellent life but now the life of sin is a distracting contradictious life wherein a man is a servant to contrary lusts the lust of pride and prodigality is contrary to the lust of covetousness c. Now when one lust gets to be the Master lust in the soul then that works a hatred of its contrary where covetousness gets the heart there the heart hates pride and where pride gets uppermost in the heart there the heart hates covetousness Thus a man may hate sin not from a principle of grace but from the contrariety of lust He don't hate any sin as it is sin but he hates it as being contrary to his beloved sin Now then if a man may hate sin for the shame that attends it if he may hate sin more in others then in himself and if he may hate one sin as being contrary to another then he may hate sin and yet be but almost a Christian Sixtly A man may make great vows and promises he may have strong purposes and resolutions against sin and yet be but almost a Christian Exod. 8.8 1 Sam 26 21. Thus did Saul he promises and resolves against his sin Return my Son David saith he for I will no more do thee harm What promises and resolves did Pharoah make against that sin of detaining Gods people Saith he I will let the people go that they may do Sacrifice to the Lord and again I will let ye go and ye shall stay no longer Exod. 9.28 And yet Saul and Pharaoh both perished in their sins the greatest purposes and promises
promise to Sol. There is a suffering for Christ that is a note of sincerity and shall have its reward Col. 1.24 Mat. 5.10.11 12. That is when a man suffers for a good cause upon a good call and with a good conscience for Christs sake and in Christs strength when his sufferings are a filling up that which is behind of the sufferings of Christ when a man suffers as a Christian as the Apostle hath it 1 Pet. 4.6 if any man suffer as a Christian let him not be ashamed Mat. 14.28 29. when a man thrusts not himself into suffering but stays Gods call such suffering is a proof of integrity But now every suffering for Christ is not suffering as a Christian For 1. A man may suffer for Christ for that profession of Religion that is upon him the World hates the shew of Religion times may come that it may cost a man as dear to wear the Livery of Christ as to wear Christ himself 1 Tim. 1.19.20 2 Tim. 4.14 Alexander had like to have lost his life for the Gospels sake Acts 19.33 yet he was that Alexander as is generally judged that afterward made Shipwrack of faith and greatly opposed Pauls Ministry 2. A man may suffer for Christ and yet have no true love to Christ This is supposed in 1 Cor. 13.3 Though I give my body to be burned and have not charity it profits nothing Love to Christ is the onely noble ground of suffering but a man may suffer much upon other ends 1. Out of Opinion of meriting by our sufferings as the Papists or 2. Out of vain-glory Vicit amor satriae laudisque immensa cupido or for applause among professors some have dyed that their names might live or 3. Out of a Roman resolution or stoutness of spirit 4. Out of a design of profit as Judas forsook all for Christ hoping to mend his Market by closing with him or 5. Rather to maintain an Opinion then for truths propagation Socrates dyed for maintaining that there was but one God but whether he dyed rather for his own Opinion then for Gods sake I think it is no hard matter to determine Thus a man may suffer for professing Christ and yet suffer upon wrong principles Now then if a man may suffer for Christ from the profession that is upon him or suffer for Christ and yet not truely love him then a man may suffer for Christ and yet be but almost a Christian 14. A man may be called of God and imbrace this call and yet be but almost a Christian Judas is a famous instance of this truth he was called by Christ himself and came at the call of Christ and yet Judas was but almost a Christain But is not the being under the call of God a proof of our interest in the predestinating love of God doth not the Apostle say whom he predestinated them he called Rom. 8.30 Nay doth he not say in the same verse whom he called them he justisied Nay doth not God call all whom he intends to save Mat 20.16 Sol. Though God calleth all those that shall be saved yet all shall not be saved whom God calleth every man under the Gospel is called of God in one sense or other but yet every man under the Gospel shall not therefore be saved For many are called but few are chosen There is a twofold call of God Internal External 1. There is an internal call of God Now this call is a special work of the spirit by the Ministry of the Word whereby a man is brought out of a state of nature into a state of grace out of darkness into light Act. 26.18 from being vessels of wrath to be made heirs of life Joh. 6.45 I grant that whoever is under this call of God is called effectually and savingly called to be a Christian indeed Every man that hath heard and learned of the Father comes to me 2. There is a call of God which a man may have and yet not be this call there is an External call of God which is by the Ministry of the Word Mat. 22 9 Now every man that lives under the Preaching of the Gospel is thus called God calls every soul of you to repent and lay a sure foundation for Heaven and salvation by the word you hear this day But now every man that is thus called is not therefore a Christian For. 1. Many under the call of God come to Christ but are not converted to Christ have nothing of the grace and life of Christ such as he Mat. 22. who when Christ sent out his servants to bid guests unto the Marriage came in at the call of Christ but yet had not on the wedding Garment v. 11. that is had none of the grace and righteousness of Jesus Christ 2. Many that are under the call of the Gospel come to Christ and yet afterwards fall away from Christ as Judas and Demas did it is said 2 Tim. 4.10 when Christ preached a Doctrine which his Disciples did not like that from that time many of his Disciples went back Joh. 6.66 and walked no more with him Now then if many are under this external call of God onely if many that come to Christ are not converted to Christ but fall away from Christ then a man may be called of God and yet be but almost a Christian 15. A man may have the spirit of God and yet be but almost a Christian Balaam had the spirit of God given him when he blessed Israel Numb 24.2 Balaam saw Israel abiding in Tents and the spirit of the Lord came upon him Judas had for by the spirit he cast out Devils he was one of them that came to Christ and said Lord even the Devils are subject to us Saul had 1 Sam. 10.10 Behold a company of Prophets met him and the spirit of God came upon him and he prophecyed among them But you 'l say can a man have the spirit of God and yet not be a Christian indeed the Scripture saith If any man have not the spirit of Christ Rom. 8.9 he is none of his but surely if any man have the spirit of Christ he is his Sol. There is a having the spirit which is a sure mark of Saint-ship Where the spirit is as an effectual prevailing principle of grace and sanctification renewing and regenerating the heart Ro. 8.26 Where the spirit is as a potent worker helping the souls infirmities Joh. 14.16 Where the spirit is so as to abide for ever But now every man that hath the spirit hath not the spirit in this manner For 1. A man may have the spirit onely transiently not abidingly the spirit may be in a man and yet not dwell in a man the spirit is where ever he dwels but he doth not dwell where-ever he is he is in all but dwels in Saints onely he is in all per divinitatis
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