Sermons in One Volume, Sermon 24

Sermons in One Volume · Sermon 24

p. 919The Dialogue betweene Paul and Agrippa.

Acts. 26. 27.

O King Agrippa, beleeueſt thou the Prophets? I know that thou beleeueſt.

Then Agrippa ſaid vntounto Paule, Almoſt thou perſwadeſt me to become a Chriſtian.

Then Paule ſaide, I would to God, that not onelyonly thou, but alſo all that heare me this daie were both almoſt, and altogether ſuch as I am, except theſe bands.

IN this Dialogue betweene Agrippa the King, and Paule the Apoſtle: firſt you ſhall heare what Paule ſaith: then you ſhall heare what Agrippa aunſweres: after you ſhal heare what Paul replies. In Agrippa you ſhall ſee what we are, In Paule you ſhall ſee what we ſhould be: For the king ſhewes that hee is almoſt a Chriſtian, and the Apoſtle ſhewes that he ſhould be altogether a Chriſtian. p. 920This is the ſumme of their confeſſion: Firſt, Paule begins, and ſpeakes, as though he would teach vsus a way to win ſinners, eueryevery word is a motiue, and ſhewes that hee which fiſheth for ſoules, had neede to hauehave many nets, and obſerue time, and place, and calling, and fit al words before in his minde, leſt he loſe his bait. For vnleſſe he ſeeke the vantage, and get the vpper ground of ſinne before he incoūter, it is liker to giuegive him the foile, as the Diuels did to the Exorciſts, than to be driuen out by him. Therefore as Iacob came to Eſa… with ſeuen curteſies to prepare his heart and turne his wrath before they met together,Gen. 33. 3.Gen 33:3 ſo Paul vſeth (as it were) three preambles, before he imbrace this King.

Firſt with a reuerent title, O King Agrippa, Secondly with a profitable queſtion.Act. 19. 16.Acts 19:16 Doeſt thou beleeue the Prophets? Thirdly, with a fauorable preuention, I knowe that thou beleeueſt. With theſe three congies he cloſeth ſo with King Agrippa, that he could not ſtart out of his circle, the holie ſpirit ſo placed eueryevery word when he ment to doe good, that it was not poſſible to correct them, ſo they hit in their ſpeeches which hauehave that prōpter and ſeeke not themſelues, but woulde faine ſpeak that which might touch the hart & win the hearer to God. O King Agrippa I note here a queſtiō, & an obiectiō, as though p. 921he were opponent & correſpondent too, for he askes the queſtion, & anſwers himſelfe: O King doeſt thou beleeue? Now Agrippa ſhould ſay I or no, & Paul takes the word out of his mouth, leſt he ſhould ſay no, hee anſwers for him, I know thou beleeueſt. This is his preparatiue to Agrippa, before hee come with that hard leſſon to be a Chriſtian altogether. Before Paul had to deale with Feſtus the Preſident of Ceſarea, which came nowe from the Idolatrous Gentiles, an obſtinate brutiſh and barbarous man, which becauſe he ſauoured not the things of God, but fleſh & bloud, thought that Paul was beſide himſelfe when he ſpake of Chriſt, and ſaid that too much learning had made him mad as ſome giddy ſpirites thinke now, that they which are zelouſer than thē ſelues know not what they ſay nor doe, and impute all the troubles of the Realme, & the inuaſion of the Spaniards vntounto the preaching of the worde, & the faſts & praiers that were exerciſed about that time, like Achab which ſaid that the Prophet troubled Iſraell, when he himſelfe was the cauſe of all their plagues. What will not dogs ſpue out, when they are ſet to vomite? When Paul ſaw ſuch a brutiſh Preſident, he turned his ſpeech from him to Agrippa, in whom he did ſee better tokens of faith, thinking to kindle the ſparks which he ſawe in him, thus boldy he ſets vponupon him.

p. 922O King Agrippa beleeueſt thou the Prophets? As if he ſhould ſay, If thou beleeueſt the Prophets, it is eaſie for thee to beleeue that which I teach out of the Prophets: for all that I ſpeake of this Ieſus is written in the Prophets, and fulfilled in Chriſt. Looke vponupon the Prophets, and looke vponupon him, there thou ſhalt ſee all that I ſay, that it is no report of mine, but that which I hauehave receiued from good witnes, and thou maiſt heare it of the ſame, if thou doe but read the Prophets: therefore before other queſtions, he askes, Doeſt thou beleeue the Prophets? Like a wiſe Schoolemaiſter which examines his Scholler, before he beginne to teach him, to know what hee hath learned already, and how he vnderſtandeth that he may goe forward with him. So Paul examines this king, when he intended to make him a Schooller of Chriſt, hee askes him what he hath learned already, before he teach him farther: and poſing him, he begins at the foundation which is faith, ſaying, tell me, Doeſt thou beleeue the Prophets? Yet if wee ſhould aske ſome of you, before you come to the Lordes Table, doe you beleeue the Scriptures? Doe you know Chriſt? Can you giuegive a reaſō of your faith? you will think your ſelues much diſgraced to bee Catechiſed as this king was, wee muſt not aske you with Paul, Do you beleeue? but ſay with Paule p. 923we know that ye beleeue, before we aske you. Is this like the childe which Chriſt ſet in the midſt of his Diſciples, & ſaid, that whoſoeuer receiued the kingdome of heauen, he ſhoulde receiue it as a childe? that is, he ſhould humble himſelfe, and take correction, and learne like a child, for heauens gate is low, and he muſt ſtoope that goes in at it. The Souldiers and Publicans and harlots had ſuch remorſe, that they came to Iohn before they were baptized, confeſſing their ſinnes, and asked, Maister, what ſhall we doo? They were not aſhamed to acknowledge both their ſinnes and their ignorance, which made Iohn wonder and aske who had taught them, as though this ſhould be a ſtrange thing in time to come, and ſo it is: if ye be not like Publicans, when will yee be like Chriſtians? They confeſſed before they were baptized, but we muſt thinke that you know, though you know that we thinke wrong: wee muſt take you for religious, though you know we take you amis. Shame of face was ordained for ſinne, but ſhame is turned from ſinne to righteouſnes, for they which are aſhamed of no euill, are aſhamed of any good, this is a baſhfull Diuell.

Now when Paul had asked him, he aunſwered himſelfe, Doeſt thou beleeue? I knowe that thou beleeueſt, Hee askes Agrippa whether hee beleeue, and ſaith hee knoweth that p. 924hee doth beleeue. What neede he aske that which he knowes? Here you may ſee that we hauehave neede to ſuſpect our iudgment, when wee conceiue not the cauſe, when they which are wiſer, and holier than our ſelues, doe thus or thus, ſpeake thus or thus. Let vsus remember that the Spirituall man iudgeth all, and is iudged of none, becauſe no man knowes the counſeles of the Spirite, but hee which hath it, wiſe men hauehave large exceptions: and it becomes vsus to conſtrue their ſayinges and doinges better than others ſhould conſtrue ours. As the Diſciples reuerenced many ſayings of Chriſt when they knew not his meaning: ſo we ſhould rather thinke that we know not the reaſon, then that they ſpeak without reaſon. Chriſt did know that Peter loued him, yet that he might get a confeſſion of him and inſtruct him farther, hee did aske him that which he knew, ſo Paul catechizing Agrippa, doth aske him that which he knew, to teach him that which hee knew not. But why doth Paul ſay flatly, that hee knowes that which no man thought of this king before? Either becauſe he did perceiue that Agrippa did beleeue in part, and therefore hee reioiced like the Father to ſee his Son comming towards him: So he meetes him in the way, and imbraceth him as it were with this commendation: I knowe that thou beleeueſt, p. 925that is, I knowe thou haſt a kinde of faith, & beleeueſt that the Prophets ſaide truelie, as many of the Gentiles did, though thou canſt not apply it vntounto thy ſelfe: So to bring him from faith to faith, frō knowledge to knowledge, from louelove to louelove: he cōmends thoſe ſparkes in him, which ſerued not to bee called faith, but almoſt faith, as Agrippa ſaith.

Or elſe he ſaith, I knowe thou beleeueſt, becauſe he would hauehave him beleeue. Therefore he preuents him and aunſweres for him, leſt Agrippa ſhould go backe, and miſlike with his boldenes, and ſaie no, I beleeue not the Prophetes, as it is like he would hauehave ſaid, if Paul had not ſpoken mildly to him, therefore hee begges the queſtion and anſweres him, I know that thou beleeueſt: As when wee will make a man our friend and willing to doe vsus a pleaſure, as though he were willing already, and as though we had no doubt of him. Doeſt thou beleeue? yea, I knowe that thou beleeueſt. And yet it was but almoſt beleeue, as Agrippa confeſſed himſelfe, but if hee had not beleeued, this was the way to make him beleeue, for this makes many zealous to bee counted zealous, & many ſtudious, valiaunt, & bountifull, to hauehave a name of more than is in them, as if ye marke ye ſhall ſee generally to ſpeake well of a man rather than euil doth ſtir him to vertue, & incorage him in vertue p. 926for no man is ſo humble but hee leanes to Fame, and a good report dooth tickle and pleaſe him which deſerues it, and him which deſerues it not. Therefore Paul which knewe by long experience what baite was beſt to catch ſouls, when he caſt forth ſuch a ſtrange queſtion, anticipates the anſwere, leſt Agrippa ſhould anſwere otherwiſe than he woulde hauehave him: he will not truſt him with ſuch a queſtion, but ſpeaks for him, I know that thou beleeuest. Salomon ſaith that hee is wiſe who winneth ſoules, Pro. 11. 30. And ſo you may ſee in this example, heere zeale and diſcretion were met together, the Doues ſimplicitie, and the Serpents pollicy kiſſed each other to win one ſoule to God, what ſtudy Paul tooke and how he beate his braine, and picked his words to win a king to religion, becauſe many turne with their head. Hee doth not ſo much flatter Agrippa, as hee perſwades him to doo that which he ſaith hee doth, this was Pauls drift to drawe him as it were with the cords of ioy, and make him confeſſe Chriſt before hee was a ware, that ſo he might get more & more of him, euen as Nathan made Dauid by a ſleight to confeſſe againſt himſelfe, and repent his adultrie, when as it is like that plaine and blunt ſpeeches, would hauehave done more hurt than good. This is the ſubtiltie of wiſedome (as I my tearme it) p. 927which Salomon intendeth when ſhe ſaith, I wiſedome dwell with Prudence, Pro. 12. where prudence ſignifieth Chriſtian policie, which Chriſt commends when hee ſaieth, bee wiſe like Serpents, Mat. 10. 10. Thus you hauehave a patterne before you, they which conuert ſoules to God, may ſee how Paule incounters with Agrippa, whereby no doubt the holie Ghoſt would hauehave vsus learne how to gratulate to our brethren their ſmal beginnings and praiſe the mite which comes from them that hauehave learned but a while, and take hold of ſuch as are comming forward, and drawe them further with all the ſignes of louelove: and not diſdaine thoſe which come at the laſt houre to the vineyard, though we our ſelues hauehave labored ſince the morning. For he which is firſt may bee laſt, and hee which ſeemes last may be firſt. Therefore let no man inſult beyonde the liſtes of humilitie, as many make themſelues vnprofitable ſeruants by counting themſelues more profitable than other. It is a fault among the beſt which are like Aaron and Miriam, a little proud of the Spirit, and contemne them which are ſo ignorant as Agrippa: whome Paul beares in his armes like the loſt ſheepe to the ſold againe.

Now Paul hath ſpoken, Agrippa anſweres, Almoſt thou haſt parſwaded me to become a Chriſtian. Wherein ye may ſee how Paules p. 948ſpeech wrought with him, that hee was almoſt conuerted with a worde, when it was ſpoken in wiſedome and louelove: what power is in one Sermon, if ye heare attentiuelie. Agrippa was an heathen euen nowe, and worſhipped Idols, and neuer heard a Preacher before, yet one Sermon made him almoſt a Chriſtian. As Luke ſaith of Steeuen, when he diſputed againſt the Sirenians, Acts the ſixt Chapter, and the tenth verſe, they could not reſiſt the wiſedome and the ſpirite by which he ſpake: So Agrippa coulde not riſiſt the wiſedome and the Spiritte by which Paul ſpake, but was ſo fettered with the holie chaine, that as Paule was captine to Festus, ſo Agrippa nowe was captiue to Paul, the worde had him in bands like a priſoner, and made him confeſſe againſt himſelfe before Festus, that hee was almost a Chriſtian. For Pauls ſpeech to the amaſe of that obſtinate Preſident, and wonder of all that ſtoode by, to ſee a King, an heathen, and an Idolatour, which ſate to iudge, to be ſo chaunged with a worde of a captiue from his opinion, whom they though all the wordes in Gods booke coulde not alter, if Paul and Chriſt had ſpoken to him all his life: Then it was verified which before was prophecied, They ſhall binde Kinges in chaines, and Nobles in fetters of Iron, Pſalme one hundred fortie nine, and p. 929the eight verſe. O the Maieſtie and force of the word, when faith dooth kindle it, and zeale dooth vtter it, it flies like the ſtone out of Dauids ſling, and ſtrikes ſinne and ſinner both together at the heart.

This Paule did in bondes: when hee was bound, he was ſtronger than they that bound him: when hee was a Captiue, he was …reer than they which kept him: and when his Iudges examined him, hee examined them, and made them free which are bound to Sathan, before hee was free from them. Sende for Paule out of priſon to inſtruct Agrippa, and he is in bandes which ſhould conuert. O that ſuch Doctors might preach vntounto the Romiſh Princes of Europe, or that the Kings that honour yet the moſt Antichriſtian beaſt, would heare like this King: But they hauehave ſome Anaſiahs which hauehave an eye to Amos that hee cannot ſpeake in the Courte. Goe thou ſeer, flie into the lande of Iuda, propheſie to the Lambes, and keepe Sheepe: Speake no more at Bethel, for this is the kings Chappell and the kings Courte. A goodlie reaſon why none but flatterers ſhould preach to Princes, becauſe it is the kings Courte: Should not Kings heare the trueth as well as others? Muſt not Bethel heare of ſaluation as well as Iudah, becauſe Amaſiah dooth feare his fall, leſt A…os get his honour from him? When p. 930will hee conuert Agrippa which will not preach in bands nor in libertie? Happie Agrippa, not by the name of a King, but by the name of a Chriſtian. Happie Agrippa, not by the preſents which thou receiuedſt of Feſtus, but by the words which thou heardſt of Paul: thou cameſt to ſee, but God brought thee to heare: thy intent was to gratulate Feſtus, but now thou maieſt gratulate Paule. The Captiue is better to thee than the Preſident, for Feſtus hath ſhewed thee but his pompe, but Paul hath ſhewed thee his Sauiour, and perſwaded thee to become a Chriſtian.

Almost ſaith Agrippa, but not altogether. Heere you may ſee your pittance, how you meaſure God with almoſt, and ſerue him by halfes which hath giuen all,Acts. 5.Acts 5 like Ananias which brought a part and kept a part behind. This is our worſhip of God: though we will not ſay for ſhame with Agrippa that wee are but almost Chriſtians: yet wee are not almoſt, when we would be counted altogether. We goe before him in hypocriſie, and come behinde him in modeſtie, for Agrippa woulde not ſhewe more than he had, to be counted better than hee was. Though altogether had been as ready as almoſt, as it is to vsus, yet when almoſt was all, hee ſaid almoſt, not altogether. It ſeemes that the flaxe began to ſmoake, p. 931though it did not burne. The firſt temper is colde, the next is luke-warme, the laſt is hot: Almoſt is firſt, and Altogether is laſt: and many come betweene before wee can goe from one to another. Agrippa confeſſeth that almoſt is all, and here he ſtayes to heare what Paule will ſay to inſtruct him farther. Paule thou haſt perſwaded mee almoſt to become a Chriſtian. It is like the faint confeſſion of him that wept and ſaid, I beleeue Lord, helpe my vnbeleefe: I am a Chriſtian, teach me to be a Chriſtian? Therefore they which deſcant vponupon his name, doe note that Agrippa is as much as Aegre pario, which ſignifies him which hardlye laboureth, and brings forth with paine as Agrippa did. Nabal is his name (ſaith Abigail) and folly is with him, So Agrippa is his name and difficultie is with him: for hard and ſcarce was his conception in ſtead of a Chriſtian, hee brought forth almoſt a Chriſtian.

Shall we nowe behold our face in Agrippaes Glaſſe, whether wee bee altogether like Paule, or almoſt like Agrippa, or like Feſtus not at all? Chriſtians or no Chriſtians, or what kind of Chriſtians are wee? There bee many degrees vppon earth, but this is the higheſt degree: There be many names of honour, but this is the honourableſt name: there bee many profeſſours of men, but this is the p. 932beſt profeſſion to be a Chriſtian, that is, the Sonne of GOD, the fellowe of Angels, the heire of heauen: yet whether we ſhould be Chriſtians, or Chriſtians almoſt, or Chriſtians altogether, is a queſtion which troubleth eueryevery man, and when altogether is approoued for beſt, yet wee chooſe almoſt before it.

There is ſome thing alwaies behinde, like the eye which looked to Sodome: as an Owle peeps at the Sunne out of a barne but dares not come to it, ſo we peepe at Religion and will not come neere it, but ſtande a loofe off pinking and winking as though we were more afraid of GOD than the diuell: For ſelfe-louelove, and regarde of perſons, and feare of lawes, and ſway of time, more are afraide to be too holie, than too prophane, becauſe holineſſe is worſe intreated than prophaneſſe.

Goe away and ſinne no more, becauſe thou art healed. Nay, goe away and ſinne againe becauſe thou art healed. As Naaman intreated for one ſinne: that he might ſtand before the Idoll when his Lorde leaned vppon his ſhoulder: So this ſinne, and that ſinne will not let vsus paſſe the compaſſe of almost, leſt we ſhould hauehave a perfect reward.

God would hauehave nothing ſo perfect as a Chriſtian, for whome he hath giuen his welbeloued p. 931Sonne, his ſpirit, his Lawe, and his prophets, That the man of God may be perfect, as Paule ſaith. Yet eueryevery thing growes vntill it be perfect, the builder buildes till it bee an houſe: The Tailour ſoweth till it be a garment: The painter paints till it be a picture: OnelyOnly the Chriſtian leaues off before he attaine to bee a Chriſtian, and makes a full period at almoſt.

That which GOD would hauehave to be perfecteſt of all, hee had rather hauehave vnperfect than perfect, halfe than all, a little wealth, a little reſt, a little honor, and a little pleaſure ſeems nothing, but a little faith is enough although it be neuer ſo ſmall a mite.

We hauehave a waight of al kinde of mettals, a touchſtone for gold, a meaſure for grame, and we will not take one iot leſſe than meaſure of any man, onelyonly wee cut GOD of his waight and meaſure, and waigh our ſeruice in halfe ballances: This I will doe, and this I will not doe, God ſhall hauehave one part, and the the world ſhall hauehave another part, and the fleſh ſhall hauehave another part, and the diuell ſhall hauehave another part. Thus wee hauehave brought GOD to his ſtint: aske while hee will, hee ſhall hauehave no more but almoſt: Almoſt zealous, almoſt faithfull, almoſt righteous, as though almoſt were better than altogether: that is, the counterfeite than the p. 934truth, the ſhadow than the bodie. Paul ſaith that the Athenians were too religious in worſhipping an Idoll. Act. 17. 22. But where doth Paul find that exceſſe in worſhipping God: we are not too diligent, but too negligent where we ſhould be diligent. Iames ſpeakeing of our ſinnes cals them the ſuperfluity of our maliciouſnes, whereby he ſheweth that though our wickednes be a ſuperfluous and vaine thing, yet it ouerfloweth, and exceedeth the bankes. But Chriſt ſpeaking of his Diſciples progreſſe in righteouſneſſe, calles them all by this name, O ye of little faith, &c. So he may ſay of little louelove, of little zeale, &c. for all our vertues are little ones, and the waters of life are at ſuch an ebbe, that the leaſt temptation may wade ouer them and not be drowned. God hath a controuerſie with vsus, as he ſaith with Iſraell: and this is it, wee were borne when wiſedome cried in the ſtreetes, and yet ſhe may call vsus fooles and ſay: How long wilt thou hate knowledge? Pro. 1. For what could God doe more vntounto this vineyard, that he hath not done? Thirtie yeares we hauehave been dreſſing, and pruning, and watering, and yet what is in Ieruſalem more than in Samaria? In th Vineyarde than in the Mountaines, which were neuer tilled nor dreſſed, Howe long ſhall hee dreſſe a barraine figge tree, which is dead at the roote? p. 935Our Church is in a conſumption: her heads are ſicke, her members weake, her Phiſitians fearefull. From little to little, our zeale is come to the laſt gaſpe, readie to take her leaue of all, becauſe ſhee ſee not that wee louelove religion, but chaſe it from vsus. Her enimies are placed about her: ſhee growes amongeſt thornes: ſhee is fed with checkes: ſhee mourneth in a corner: ſhee ſpeakes on a reed. Her garments are clipt: Her friendes dare not defend her for her enimies. What ſhall I ſaye? Wee had rather bee whole ſinners than halfe Chriſtians. White is counted no coulour: ſo zeale is counted no vertue. But meere hypocriſie is counted true Chriſtianitie: and true Chriſtianitie is counted by hypocriſie. Our wealth is in an Epha, our zeale is in a Gomer. Our ſinne like an Oake, our faith like a Muſtard ſeede. They which hauehave no religion are counted honeſt men: for they count it as eaſie a mater to be a Chriſtian as to ſaie the Lordes prayer, the Apoſtles Creede, the tenne Commaundementes, and goe to the church, this is countrie Diuinitie, this is Citie Diuinitie, and I may ſay Saint Clements Diuinitie. He which can ſweare that the Pope is Antichriſt, and that fleſh is good on Fridaies, is a proteſtant at leaſt, a Chriſtian euerie inche: hee hath zeale, knowledge and religion in Folio. This p. 936is the rampier in our daies, like a Lion in the paſſages. Almoſt ſtandeth in the waie before wee can come to altogether: and they which wil goe beyond Almoſt, are counted curious, factious, preciſe, phantaſticall, as though Almoſt were more than altogether, and altogether were not ſo much as almoſt. If his righteouſnes exceed the righteouſneſſe of the Scribes and Phariſies which is but Hypocriſie, he ſhal be puniſhed for his righteouſnes,Gen. 4.Gen 4 as if it were a fault, as Caine perſecuted Abell becauſe his ſacrifice was better than his. Our ſauiour ſaith, Learne of me to be hūble & zealous and righteous: Matt. 11.Matt 11But now we muſt learne of other, and ſet a crooked paterne before vsus, leſt we goe too ſtraight. We may preach like Iohn, as in Matthew. 3. Bring forth fruites, But wee may not preach like Chriſt: Bring foorth much fruites. Iohn. 15. For that is counted an vnreaſonable ſeruice of God. If we giuegive him the ſeauenth daie, the ſeauenth part, the tenthes or tithes of our life, and of our thoughtes, and of our ſpeeches, and of our workes, it is enough: ſo wee define Altogether out of meaſure. Thus wee dodge with GOD, and drawe backe from our promiſe which we made in baptiſme, as though hee were not worthie of ſuch a goodly creature, to hauehave that which he giues. Euer ſince wee were borne wee hauehave ſerued two maſters p. 937If one foote ſtand in the Church, the other ſo…te ſticketh in the worlde. If one hand carrie fire, the other hand carries water. If one worde ſauour of religion, the next worde ſauoureth whatſoeuer pride, or enuie or luſt.

How fewe of our thoughtes are conſecrated to GOD? Howe fewe of our ſpeeches taſte of grace? Howe fewe of our workes are ſquared to the worde of GOD, which ſhoulde bee the line and leuell of all our thoughts, ſpeeches, and actions? Tell thy ſinnes which thou haſt committed ſince thou diddeſt riſe in the morning, and record thy good deedes which thou haſt done euer ſince thou waſt borne, and the firſt ſhall exceede the laſt. Thou which ſayeſt thou art a Chriſtian, haſt rebelled more ſince thou roſe than thou haſt obeyed ſince thou were borne.

Is this altogether like Paul, or like Feſtus not at all? Now if wee bee almoſt Chriſtians, Let vsus ſee what it is to be Almoſt a Chriſtian. Almoſt a ſonne is a baſtard. Almost ſweete, is vnſauorie. Almoſt hote, is luke warme, which GOD ſpueth out of his mouth. Reuel. 3. 15. So Almoſt a Chriſtian, is not a Chriſtian but that which GOD ſpueth out of his mouth. A Chriſtian Almoſt, is like a woman which dieth in trauaile: Almoſt ſhe brought p. 938foorth a ſonne, but that almoſt killed the mother and the ſonne too. Almost a Chriſtian, is like Ieroboam which ſaide, It is too farre to goe to Ieruſalem to worſhip, and therefore choſe rather to worſhip calues at home. Almoſt a Chriſtian, is like Michah which thought himſelfe religious enough becauſe he had gotten a Prieſt into his houſe. Almost a Chriſtian, is like the Ephraimite which could not pronounce Shibboleth, but Sibboleth. Almost a Chriſtian, is like Ananias which brought a part, but left a part behind. Almoſt a Chriſtian, is like Elyes ſonnes which polled the ſacrifices: like the Figge tree which deceiued Chriſt with leaues: like the virgins which carried lampes without oyle: like the willing vnwilling ſonne which ſaid, He would come and came not. What is it to be borne almoſt? If the newe man be but borne almoſt, hee is not borne. What is it to bee married almoſt vntounto Chriſt? Hee which is married but almoſt, is not married. What is it to offer a ſacrifice almoſt? the ſacrifice muſt bee killed or euer it can bee ſacrificed. Hee which giues Almoſt, giues not but denyeth. Hee which beleeueth Almoſt, beleeueth not but doubteth. Can the dore which is but almoſt ſhut keepe out the theefe? Can the cup which is but almoſt whole, holde any wine? Can the ſhip which is but almoſt ſound, keep p. 939out water? The ſouldier which doth but almoſt fight, is a coward. The Phiſician which doth but almoſt cure, is a ſlubberer. The ſeruant which doth but almoſt labour, is a loyterer. I cannot tell what to make of theſe defectiues, nor where to place them, nor howe to call them, nor vntounto what to liken them: They are like vntounto children which ſit in the market place whereis mourning and piping, and they neither weepe nor daunce, but keepe a note betweene both, they weepe almoſt, and daunce almoſt. Beleeueſt thou almoſt? Bee it vntounto thee (ſaith Chriſt) as thou beleeuest. Therefore, if thou beleeueſt, thou ſhalt bee ſaued. If thou beleeueſt almoſt, thou ſhalt bee ſaued almoſt. As a pardon comes while the theefe hangs vponupon the galowes, hee is almoſt ſaued, but the pardon dooth him no good: So he which is almoſt a Chriſtian, almoſt zealous, almoſt righteous, which dooth almoſt louelove, almoſt beleeue, ſhall bee almoſt ſaued: that is, if hee had been a Chriſtian, altogether, hee ſhould not bee damned. Thus eueryevery man is a Chriſtian almoſt, before he bee a Chriſtian altogether.

Now I muſt leade you from almoſt to altogether, as it were to Chriſtians from the figure of Chriſtians. This is the ſtep which we muſt treade at this time. I would to God (ſaith Paul) that thou wert not almoſt but altogether p. 940as I am. When he ſawe Agrippa comming on, and ſaid almoſt, then Paul caſt vp his lure againe: Commeſt thou Agrippa? Come Agrippa, I will not hauehave thee ſtay at almoſt, if any thing will bring thee to altogether I did not aske thee whether thou didſt beleeue the Prophets, that thou mighteſt be a Chriſtian almoſt but a Chriſtian altogether. Art thou come thus farre, and ſtaieſt thou at almoſt? Nay Agrippa thou muſt take out this leſſon, for there is no meaſure in Chriſtianity. Come vntounto me ſaith Chriſt, not come toward mee, yet he was glad like the father to ſee his ſonne comming toward him, for it was a ſigne that he would come to him: hee was comforted with almoſt, but he was not ſatiſfied without altogether. Is this thy offering Almoſt? it will not ſerue Agrippa: it is light, it is ſothered, it is crakt, correct it againe: For our maſter ſaith, Be ye holy as I am holie: Therefore almoſt a Chriſtian will not pleaſe him. But if thou be almoſt a Chriſtian alreadie, how eaſie is it for thee to be a Chriſtian altogether. Therefore come Agrippa, let vsus goe forwarde to heauen. The ſeed is ſowne to growe. Euerie thing muſt encreaſe and multiplie. Almoſt is thy firſt anſwere, and altogether thy laſt. I muſt not take this for an anſwere. Shall I tell Chriſt, that Agrippa is almost a Chriſtian? O Agrippa, p. 941God woulde hauehave thee hot or colde, as it appeareth in the third Chapter of the Reuelation of S. Iohn, and the 15. verſe. Cold to him is as pleaſing as luke-warme: he loueth altogether, and he will not be loued almoſt: Who ſhall hauehave the other halfe, if God hauehave but almoſt? Therefore ſpeake againe good Agrippa. Thus he pleadeth vnkindneſſe with him, like an importunate ſuter with wil not be anſwered. Shal I go with almoſt? then thou vſeſt mee but hardlie, if thou wilt giuegive mee no more. Thus he ſtands in argument with him. What ſhall I ſay to Agrippa, if hee will giuegive me but almoſt? I will praie for thee till thou commeſt off with all. If I can get no more of Agrippa, I will craue more of God. He which hath made thee almoſt, can make thee altogether. I would to God, &c.

So now he conuerteth himſelfe to praier. Thus we muſt learne to fiſh for ſoules with praiers and intreaties, and queſtions. Change the baite: caſt thy Lure againe: follow the ſiege: purſue the blowe: cloſe with ſinne: and gather more of it: at firſt hee will call thee his enemie as Achab did Elias: Art thou heere mine enemie? But if thou wilt not bow to him, hee will bowe vntounto thee, and hearken what thou ſayeſt, and change his robes, and put on ſackcloth, and mourme and faſt, and doe all that thou wouldeſt hauehave him. p. 942A Preacher muſt not looke to finde them Chriſtians, but make them Chriſtians. Thou ſhalt not take them conuerted becauſe thou commeſt to conuert them. If Paule will not yeeld to Agrippa, Agrippa will yeeld to Paul. But if Paul had fallen to almoſt, hee had neuer brought Agrippa to altogether. Therefore they which fiſhe for ſoul … muſt take Paules net, and remember what God ſaith to Ieremie 15. 19. Let them bee conuerted vntounto thee. But be not thou conuerted vntounto them: for then thou ſhalt neuer conuert them: Signifiing, that our conſtancie in goodnes ſhall induce others to turne from their wickednes, and make him which is but almoſt come to altogether. This is the ſubſtance of Paules replie, that it is not enough to be a Chriſtian almoſt, that is, to hauehave a kinde of religion, a little knowledge, a little faith, a cold zeale a flattering holines, like the touch of the hem: but we muſt march to perfection, and doe his will vponupon earth, as it is in heauen, and contend to be holie as hee is holie. This is religion (ſaith Iames) to keepe thy ſelfe vnspotted, like a glaſſe which is ſtill wiped. To this end ſaith Paul. 2. Tim. 3. The Scripture doth teache, and reproue, and inſtruct, and comfort, That the man of God might bee abſolute. And in the 1. to the Ephe. 41. To this ende wee were elected, that wee might be holie and without p. 943blame. And Rom. 1. He deſcribes our iourney from faith to faith, not from faith to diſtruſt. As Dauid deſcribes the waie of the righteous Pſal. 840. 7. From vertue to vertue, as a trauailer goes from towne to towne, till he come to his Inne. What a fooliſh thing were it for the Scribe to ſtay there, whē our Lord telles him, Thou art not farre from the kingdome of heauen? for therefore Chriſt telleth him, that he is not farre from heauen, to incourage him, leſt he ſhould giuegive ouer before he come to it, So, if yee ſtaie at almoſt, and repente in ſome ſort as Eſau did when hee wept, you may hunt for the bleſſing as Eſau did, and goe without it: for God is not mocked: but God is mocked if colours and ſhewes will ſerue.

When GOD ſaid, Seeke my face: mine heart aunſwered (ſaid Dauid) I will ſeeke thy face. Pſalme. 27. 8. So wee muſt aunſwere the Lorde to that which he asketh: and not when hee biddes vsus ſeeke his face, ſeeke his backe: when he requireth al, giuegive him halfe: God aſketh, Art thou a Chriſtian? and thou aunſweres: O Lord, I am almoſt a Chriſtian. What niggardlie aunſwere is this to him which deſerueth a thouſande times more than the beſt can giuegive? If thy maiſter aske thee, art thou my ſeruant? wilt thou aunſwere him, I am almoſt thy ſeruant? If the p. 944Prince aske thee: Art thou my ſubiect? wilt thou aunſwere, I am almoſt thy ſubiect? If thy father aske thee: art thou my ſonne? wilt thou anſwere: I am almoſt thy ſonne? If thou art but almoſt his ſon, then he is but almoſt thy father: And ſo it is with God, a ſon or no ſonne: halfe a ſonne, is a baſtard. How doeſt thou know God to be thy God, but as thou art his ſeruant? How doeſt thou knowe God to be thy father, but as thou art his ſon? By thy louelove thou ſhalt know Gods louelove: for according to thy minde towards him, is his minde of thee, whereby thou maiſt truelie iudge whether he fauour thee or hate thee, and no way elſe.

God loueth nothing almoſt, therefore he doth not louelove almoſt. Therefore, louelove as thou maiſt be loued, or elſe thy louelove is loſt. Thou muſt ſeeke as thou maiſt finde, or elſe thy labour is loſt. They ſhall ſeeke and finde me (ſaith God) becauſe they ſhall ſeeke with all their hearts, as in Ieremie 29. Chapter, and the 13. verſe: as though they ſhould not finde him though they ſought him, vnleſſe the ſought him with all their hearts.

Naaman is not onelie commaunded to waſh himſelfe in Iordan, but to waſhe himſelfe ſeuen times, and then he ſhall bee healed: So man is not onelyonly commaunded to obey God, but to obey him while hee liues, p. 945and then he ſhall be ſaued. Be faithfull (ſaith the Angell) vntounto death, and then I will giuegive thee the Crowne of life. Reuel. 2, 10.

When Saul was commanded to kill the Idolatrous beaſts, he was commaunded to kil all: and becauſe he ſpared ſome, God reiected him. Yet God hath more merciemercy on beaſts, than on ſins. Would he hauehave the beaſts of ſinners die, & their vices liue? No (ſaith Chriſt) Make cleane within: that is, leaue no filth behind. Whenſoeuer Chriſt caſt out one deuill, we read that he caſt out al, euē the legion together: ſo when thou caſteſt out one vice, caſt out all, for one is not worthier than another.

The Prophet doth teach vsus to power out our ſins like water which leaueth no taſte or colour or ſent behinde. There is a whole old man, and there muſt be a whole newe man. The old man muſt change with the new man wiſedome for wiſedome, louelove for louelove, feare for feare, his worldlie wiſedome for heauenlie, wiſedome, his carnall louelove for ſpirituall louelove, his ſeruile feare for Chriſtian feare, his idle thoughts for holy thoughtes, his vaine wordes for wholeſome wordes, his fleſhlye workes for righteous workes. This is a Chriſtian altogether, as if he were caſt in a newe mould. As a Painter woulde drawe a beautifull picture which ſhould bee fairer than all women in the worlde, hee would marke the p. 946ſpeciall grace of euerie one, and make one beautie of all: ſo we muſt make vp a Chriſtian, and take modeſtie from him, faith from him, louelove from him, patience from him, zeale from him, and humility from him, vntill it be like the Image of Chriſt. This is the building of a Chriſtian. Firſt his foundation is laide, and then his walles, and then his roofe, and then a Chriſtian like Adam in Paradiſe. Gen. 2.Gen 2God made all things good: Gen. 1.Gen 1therefore if we bee but almost good, all thinges are better than wee. The wicked man ſpeaketh out of the corruption of his fleſhlie heart, and ſhall not the righteous ſpeake of the aboundance of his ſpirituall heart? Hee which is merrie would be merrier if he knew how. He which is enuious would looke ſterner if he could. He which is proud, would goe brauer if hee had it: and all if wee could bee worſe, wee would, but let them amend which looke to die. For what kinde of man ſhould hee bee which muſt beare the Image of God, be the Temple of the holie Ghoſt, and inherite the kingdome of heauen? Who is fit for theſe things (ſaith Paul?) Nay, who is fit for theſe things? Do ye know no enough in riches, nor pleaſure, nor ſinne, and thinke that you hauehave enough of religion, before yee hauehave any? The good are knowne becauſe none but they which are good ſtriue to be better. Wee are p. 947inuited to a banquet, & ſhall we go but halfe the way vntounto it? Were it not better that the fig-tree had borne fruites than leaues? that the Virgins had carried oyle than lamps? So is it not better for vsus to be veſſels of gold that come to the Lords table, than like the image in Daniel, part of gold, part of ſiluer, part of braſſe, part of iron, & part of clay, which was after broken? If the crowne did lie in the midde way, then thou needeſt run but halfe the way: but to ſhew that there is no reward for them that begin well, all the promiſes are made to him that continueth to the end. Hee is curſed not onelyonly which doth euill, but hee which dooth the worke of the Lorde negligently, or by halfes, that is, hee which offereth a maymed ſacrifice for a ſound, almost a Chriſtian, for altogether. Therefore Dauid before hee prayes, ſummoneth his thoughts, his ſpeeches & actions, and ſaith: All that is within mee praiſe the Lorde, as a man giueth that which he thinketh wil be accepted, that he may be welcome for it. If we did ſerue an vngratefull maſter: then we might thinke almoſt enough. But Chriſt did not louelove almost, when he ſhed his heart bloud for vsus, & therefore he cannot aske more than he gaue, and yet the inheritaunce of his bleſſings is behinde: why ſhouldeſt not thou giuegive as much for them as Abraham or Dauid or Simeon, p. 948which would hauehave ſerued God till this time if they had liued, & ſtill reformed themſelues, & yet thought they had done nothing, as Iacob counted his ſeruice for Rachel nothing, becauſe he loued her: but thou thinkeſt that if thou giueſt thy pleaſures, thou ſhalt want thy pleaſures. No, as Abrahā did not loſe his ſon when he would hauehave ſacrificed his ſonne, ſo God can keepe his pleaſures when thou reſigneſt thy pleaſures. Thou thinkeſt that God will not miſſe it, as Ananias thought that Peter woulde not miſſe it: but if Peter did miſſe it, will not God miſſe it? So we pare the offering like Elies ſonnes, which kept the beſt and fateſt to themſelues, which made the people abhor the ſacrifices: and ſhall not God abhor ſuch ſacrifices? If Ely reprooued his ſons? how wil God reproue them, which reproued Ely for not reprouing thē enough? A ſpirituall eare can heare GOD reprouing this land, for this mincing of his worſhip. Can the preaching of the word, the ſignes of heauen, the ſhaking of the earth, the victorie of your enemies, and all the bleſſings of God make you but almoſt Chriſtians, almoſt religious, almoſt thankefull?

Is this my reward (ſaith God) as though you were afrayde to bee too good? If you thinke that you ſhall bee mocked if you bee too zealous, as Micholl ſcorned Dauid when p. 349he daunced before the Arke: Dauid tels you how you ſhal ſtop ſuch ſcorners mouthes: O (ſaith Dauid) I will be more humble yet before my God. When Michol ſawe his reſolution, ſhe mocked him no more, but reuerenced him euer after. So tell the Diuell and all his mockers, I wil be more zealous, more feruēt and more holy yet, vntill I be like him which ſaid, Follow me, and they which mocke thee ſhall reuerence thee as Michol did Dauid.

This when thou art in the way to heauen, remember that thou muſt goe forwarde or backward: for Iacob did ſee none ſtand vponupon the ladder which aſcended vp to heauen, but either thy went vp or down: they which go not forward, go backward. They which will not come ſo forward as altogether, ſhall not ſtay at almoſt, but fal from their faith, & louelove, and knowledge and zeale, by deſcents, till Chriſtes threatning be fulfilled. That which they ſeeme to hauehave ſhall be taken from them, as though they neuer had any taſte at al.

Thus I hauehave ſet you a glaſſe to beholde whether you are in almoſt or altogether. Yet Paul lured for Agrippa. Now he ſues to the people. When he had caught the King, hee ſpred his net for the people.

I would to God, that not onelyonly thou but all that heare mee, were not onelyonly almoſt, but altogether as I am. Hee might wiſh rather than p. 950hope and therefore hee praies, I would to God that all were Chriſtians: As Moſes wiſhed that all coulde propheſie. Peter was taught both to feede the ſheepe and the lambs, great and ſmall, and old an young, rich and poore: So Paul praies for the King and for the people too, & wiſheth that they were all Chriſtians. This prayer we may ſay for them that doe not praye for themſelues, to make them aſhamed, when they ſee other more careful for their ſoules than they thēſelues. The Paſtours care extendeth to all, although ſome are more to be laboured, yet none is to be deſpiſed, which is but a lamb of the flock. Paule doth not wiſh Agrippa more honour, or more wealth, or more friēds, but more religion, which is the greateſt want of Princes. Although they hauehave receiued a kingdome, yet they are not ſo thankfull, as they which hauehave receiued nothing, but from hande to mouth. Though they hauehave done a thouſand times more euil, yet they are not ſo penitent as he which hath done leaſt of all: They ſit in Gods ſeat, & are called Gods, but are not like God, but like Mammon, more than their names, and their Crownes, except Dauid, or Salomon, or Ioſua, a fewe which remember whoſe perſon they bear: the reſt are like Herod, and Saul, and Nabuchadnezzar, which know not from whō their kingdoms come.

p. 951As I am, ſaith Paul directly. Paul ſhoulde hauehave replied, altogether a Chriſtian, and not altogether as I am: but who ſhall teach the Spirit to perſwade? Hee choſe to ſay, as I am that Agrippa might ſee his ſingle heart and louelove toward him, who went not about to ſeduce him, but wiſht it vntounto him as vntounto him ſelfe: Euen as I am. If any thing will perſwade, moſt fit is the example, when he which teacheth vsus goes before vsus, for then we ſee that hee dealeth plainly, and ſpeakes of louelove, and meanes no deceit, when we ſee him doe as he ſaith. Saul hath ſlaine his thouſand, but Dauid his ten thouſand. So where another conuerts a thouſand, hee ſhall conuert ten thouſand, which can ſay like Chriſt Follow mee. Oh what is this when a Chriſtian and I am all one, that ye might ſay to your children, I woulde to God thou were a Chriſtian, when you ſay, I woulde to God thou were like me.

The king ſhoulde bee like Paule by this ſaying: How then doe ſome ſay with Feſtus? Too much zeale hath made thee mad. If the people know the Lords prayer, the ten cō mandemēts, & the Articles of beleefe, it is enough, is this to be like Paul? No Feſtus, the knowledge of the word doth not make a mā mad, but makes him wiſe to ſaluation. Can that which makes a mā wiſe, make him mad

p. 952Therefore they which ſay that we are the worſe for knowledge, or worſe for religion, or worſe for zeale, are like Feſtus which had neither knowledge, zeale, nor religion in him. And they which teach the people that they ſhall not neede to be as Paul, but that a mediocritie will ſerue, incurre that curſe of Paule: Hee which teacheth another doctrine than that which yee hauehave receiued of vsus (which wiſhed all as perfect as himſelfe) Let him bee Anathema, that is, accurſed. They which louelove you like Paul, doo not wiſh you zeale by waight, and knowledge by ounces, and workes by number, a Sicle, or an Omer, or an Epha: but that yee abound in all knowledge, and all zeale, and let them bee lukewarme which will be ſpued out.

Except my bands: yet Paule excepteth ſomthing, not his knowledge, nor his zeale, but his bands, Not altogether as I am, but altogether as I am, except theſe bands. He excepteth nothing but his troubles. Charity had rather ſuffer than other ſhould ſuffer, as Dauid prayed God to turne his wrath from the Iſraelites vponupon him. Now if yee aske me, who can louelove his neighbour as himſelfe? Heere is one that had rather ſuffer himſelfe, than Agrippa ſhould ſuffer: he would hauehave him partaker in all his good, but not in his troubles: As I am, except theſe bandes.

p. 953Paul glories in his bands, and ſhewes his chaynes like his Enſignes: theſe are the markes of Chriſt: this is the cogniſance of my Lord, his ſweete yoake and eaſie burden. But he wiſheth faith to them without a burden, the battaile is to the ſtrong & the Croſſe is not to be wiſhed for, but to be borne.

Thus the ſpirit of wiſdome hath ſet vsus an example how men are wonne to the trueth, and led forward by little and little with lenitie and ſoftnes, putting difference betweene them which know not the trueth, and them which reſiſt the trueth. Paul did not ſpeak ſo to Elimas the Sorcerer which withſtood the truth. Act. 13. 16. But ſet his eyes vppon him & ſaid, O full of all ſubtiltie and miſchiefe, the childe of the Diuell and enemie of all righteouſnes. Neither did Peter ſpeak ſo to Simon Magus▪ Act. 8. 23. But as Salomon ſaith, A wiſe man knoweth the time and place, and as Paule ſaith, the Spirituall man diſcerneth all things, ſo he knoweth when to be ſoft and when to be rough. They which reſiſt the truth as Elimas, and labour to keepe the Rulers from it as Elimas did Sergius Paulus the Deputie of Cyprus, and many like him now, muſt not bee intreated like Agrippa which is comming to the truth, but as Elimas was. Hee which hath Pauls Spirit knoweth how to handle both in their kind. Though we may not diſcouer the p. 954nakedneſſe of ſome, yet wee may not hide the nakedneſſe of other: An humble heart is a good Schoolmaiſter both to apply comfort and reproofe. Now the Lord Ieſus which hath made you Chriſtians almoſt, make you Chriſtians altogether.

FINIS.