The Almost Christian, Sermon 6
SERMON VI.
VVHen a man is gone far towards Chriſtianity, there are ſeveral things that make him neglect a further progreſs: As,
Firſt, His groundleſs fancying of Difficulties and hard Encounters in the Ways of God. Oh, were it but as eaſie to be holy as ſinful, he were wretched that would refuſe to be a Chriſtian; or were Chriſtianity but one hard pull, or difficult pang, that would ſoon be over, there were ſome encouragement for them; but when they have already ſtruggled, and wreſtled, and waited againſt the ſtream, thus far, and yet ſee no end, Duty to be performed upon Duty, and Temptation upon Temptation to be reſiſted, ſtill to be combating with Devils, ſtill to be croſſing and vexing of our ſelves, no reſpite, no breathing-time allowed them. This takes off their Wheels, and though they are able to do this, yet they will rather ſit down quite ſhort of Grace, than run thro' ſuch hardſhips to attain it, and ſo they come up in the mid-way, neither holy, nor prophane; but pleaſe themſelves with a mediocrity, and middle rank of Religion, and dare not go further for fear of difficulties; nor yet they dare not fall further back for fear of Conſcience; and ſo they lie hovering between Heaven and Hell. Now this is merely from wilfull Sloth. Prov. 26.13. The ſlothful man ſaith there is a Lion in the way, a Lion in the ſtreets. Here the Wiſe Man brings in a drowſie Sluggard dreaming of dangers and difficulties, to excuſe his Sloth; I dare not ſtir abroad, for there is a Lion in the ſtreets: A likely matter that there ſhould be a Lion in the ſtreets; but yet ſee how this Fancy works with him: Any thing is an excuſe for the Sluggard. In ver. 14. As the door turneth upon the hinges, ſo doth the Slothful upon his Bed. A Door is often in motion to and fro, but it gains no ground, makes no progreſs, ſtill hangs where it did; ſo it is with ſlothful Profeſſors; that which they have already attained to, is that they move to and fro like a door upon the hinges, ſtill the ſame motion over and over again, no new progreſs, no new attainment, and that merely becauſe they are ſluggiſh and lazy, and fanſie difficulties to themſelves, and ſtrange apparitions in the Ways of God, that make them ſtand at a ſtay where they are, and dare not make one ſtep forward. As it was with the Iſraelites, who came to the very Borders of the Land of Canaan, Numb. 13.32, 33. When the Searchers had brought reports to them, that the Land indeed was good and fruitful, but the Walls of the City were built up to heaven, and that there were many Giants; and that they ſhould be beaten and eaten: They were not ſo much allured with the goodneſs of the Land, as they were deterred by the thoughts of the difficulties; and though God himſelf bid them ariſe, and enter, and take poſſeſſion, they would not venture upon ſo hazardous an exerciſe, and ſo difficult an enterprize: So there are many forward Profeſſors who are come to the very Borders of the Land of Canaan, to the very entrance into the Kingdom of Heaven, who, when they ſee what ſtrong holds of Iniquity they muſt caſt down, what Principalities and Powers they muſt fight with, and what gigantick Luſts, as the Sons of Anak, they muſt ſubdue and deſtroy, this frights them from attempting any further.
Secondly, To be almoſt a Chriſtian, carries in it thoſe advantages and thoſe accommodations, which, were they altogether ſuch, they muſt loſe; and therefore this is one Reaſon why ſo many ſtick in the New-birth: Such a one is no Saint, and therefore the men of the World embrace him; ſuch an one is no prophane and ſcandalous perſon, and therefore the Children of God embrace him, and think well of him too; and thus he doth hold a correſpondency with both of them; which were he altogether either, one or the other, he muſt break off; and therefore finding the conveniency of this neutral eſtate, he ſtops where he is, ſhort of true Grace. Were he a prophane Wretch, then thoſe that are truly godly would avoid his company; or were he truly godly, then the World would reject and ſcorn him; the …odly eſteem and love him, and from their ready Charity they look upon him to be truly gracious. Thoſe that are true Chriſtians (thinks the almoſt Chriſtian) look upon me as ſuch as themſelves, and what need I begin by a forward Zeal to diſoblige the World? And the wicked and prophane reſpect me too, becauſe I go a little before them (though not quite croſs and contrary to them) and ſo I enjoy the good opinion of both ſorts, which were I fully one or the other, I ſhould hardly attain. This man can (as it were) hold Heaven with one hand, and yet hold the World with the other, not loſe his intereſt in the one, and yet retain his intereſt in the other; he can enjoy the delights and pleaſures of the one, and then hope for the rewards and happineſs of the other. Were we lodged in a Star, then the Earth would appear very ſmall, and almoſt nothing, as the Stars do now to us; ſo were we more above, the Earth would appear either as very ſmall, or as nothing. Thus it is with a Child of God; he ſoars up by the wings of Faith and Love to the heavenly Jeruſalem, and the Earth appears very inconſiderable to him; but now an unregenerate man, when he mounts higheſt, yet ſtill will be ſure to keep Earth in his eye; he will not loſe the ſight of that; and therefore when he hath got to ſuch a pitch that he is able to diſcover ſomething of Heaven, and yet not loſe the ſight of Earth, there he hangs in aquilibrio, and will be drawn no further; he keeps ſomething of the Earth in his eye, and will not loſe nor diminiſh his ſight or ſhare of it for the Hopes and Joys of Heaven.
Thirdly, Falſe Opinions and Conceits that they are already Chriſtians, hinder theſe forward Profeſſors from being true Chriſtians. It may be they would be Chriſtians indeed, did they not think they were already ſuch. When men are gone far, then they are apt to think they are got home, and ſo they have taken up their reſt, and will be driven on no further; they think that what they have already gotten, is enough to bear their charges to Heaven, and ſo they grow careleſs of getting more; they are perſwaded that they are Chriſtians, and that keeps them from being perſwaded to be ſuch. I do not intend to forbid eminent Profeſſors to think they are indeed Chriſtians; but let them look how this perſwaſion works with them: Doth it tend to make them more careleſs, negligent and remiſs? When they have been under Troubles of Conſcience for their Sins, then they ſaw themſelves in a loſt and undone condition, and had hot and ſcalding apprehenſions of the Wrath of God; then they were laborious to frequent Duties, conſcientious in their walking, and fearful leſt they ſhould ſin; but ſince their Troubles have been worn off, they have entertained better Hopes, and better Opinions of their ſtate. Are they not grown more looſe and more regardleſs? They do not take ſo much pains with their hearts, nor are they ſo ſtrict and holy, and ſevere in their Lives; I muſt tell ſuch what the Apoſtle tells the Galatians, ch. 5.7, 8. Ye did run well; who hindered you? This perſwaſion cometh not of him that calleth you. This perſwaſion that you are Chriſtians, cometh not of him that calleth you; poſſibly it would be well with them if they did not think they were ſo. Sirs, if ſo be that thoughts of your being Chriſtians, and in a ſtate of Grace, did encourage you to walk worthy of that holy Calling; if the hopes of your good and holy eſtate, do engage you to purifie your ſelves as God is pure, as they will work if they be right and genuine, then ſtill entertain and cheriſh them; but if they turn to looſneſs, remiſsneſs or preſumption, here ſuſpect them to be the overweening Conceits and Elevations of a carnal heart, and ſuch as will certainly hinder you of what you thus fondly imagine your ſelves to be, hinder you from making further progreſs in the Ways of Chriſtianity, in regard you take up falſe conceits that you are Chriſtians already.
Fourthly, Another Ground whence it is that forward Profeſſors many times fall ſhort of true Chriſtianity; It may be when they are already gotten far, then, the Devil eſpecially doth all he can to hinder them; when they have gone far towards Grace and Chriſtianity, then he unites all his Force and Subtilty to ſtop them from proceeding further, leſt they get from under his power and juriſdiction; he knows if they once become Chriſtians, they are then almoſt out of his reach; and therefore whatever luſt be in the Soul, he will then eſpecially ſtir it up; whatſoever reſerve of Temptations there be, he will then ſend them upon the Soul: For none are more aſſaulted with Horrours and multiplied Temptations, than thoſe who make a great progreſs towards the Ways of God, and are near to the Borders of true Chriſtianity; becauſe then the Devil ſuſpects that he ſhall loſe them, and that they are even revolting from him. When they begin to move towards Heaven, and labour after true Grace and Holineſs, the Devil ſees that ordinary Temptations are not then ſufficient to ſecure them; that thoſe Luſts that before hampered and captivated them at his pleaſure, will not now ſo eaſily prevail; for he finds them too reſolute, too rough, and untractable to deal with; he begins then to fear to what a Rebellion this may grow, and therefore he ſets upon them with all his power, way-lays them with all Ambuſhments, circumvents them with all his Wiles and Stratagems; and though theſe be only Armies and Muſters of Shadows, which a man might break through without any danger, would he but arm himſelf with noble and undaunted Reſolutions; yet with theſe the Devil aſſaults and undermines them, and that inceſſantly, and doth at laſt ſtop them in their courſe towards Grace, if not beat them back again to their former courſe of Prophaneneſs. Luke 11.24, 25. When the unclean Spirit is gone out of a Man, he walketh through dry places, ſeeking reſt, and finding none, he ſaith, I will return to mine houſe whence I came out, and when he cometh he findeth it ſwept and garniſhed. V. 26. Then goeth he, and taketh ſeven other Spirits more wicked than himſelf, and they enter in and dwell there, and the laſt ſtate of that Man is worſe than the first, i, e. When men have caſt out unclean, groſs Luſts by an external Sanctification, that the Devil ſeems to be diſlodged, when he ſeeks to return again to his ancient feat and poſſeſſion, he finds the Heart ſwept and garniſhed; ſwept from the filth of common Sins, and garniſhed with common Graces, as its ornaments; ſo that there ſeems no re-admiſſion or re-entrance of this unclean Spirit; and then he goes and takes to himſelf ſeven other Spirits worſe than himſelf, that is, as I conceive, ſtronger Temptations, and more prevailing Luſts, and by them he enters, and dwells there, and defiles that clean-ſwept houſe, and not only keeps the Sinner from being better, but, makes his latter end worſe than his beginning.
Fifthly, When Men have gone far towards Chriſtianity, natural Conſcience then leaves them, and ceaſeth to excite and provoke them to a further proficiency. Conſcience is the Spur that quickens wicked men to make that progreſs which they make. Now when it hath brought them paſt common Sins to known and common Duties, then it leaves them, and urgeth them no further, and ſo they ſit down far ſhort of true Grace and Chriſtianity, which they endeavoured after. Well then, let me ſay to ſuch men, as St. Paul to the Galatians, chap. 5.7. You did run well; who hindred you? Was it the difficulty of Religion, or the ſtrength of Temptation, the Flatteries and Allurements of the World, the Violence and Rage of your own Luſts? But might you not nevertheleſs have armed your ſelves with peremptory Reſolutions? Might you not undauntedly and victoriouſly have broke through all theſe? Were you not able when you ſtood ſtill, or when you gave back as frighted and terrified at theſe things, to make one ſtep, and another ſtep ſtill forwards? Could you not proceed ſtill further, and preſs onwards through all theſe? Yes, you might have gone much further if you would; you might have made a further progreſs, though all Hell had armed it ſelf againſt you; therefore if you periſh, there will be cauſe and reaſon to blame your ſelves; you can only charge your damnation on your own wilfull ſloth and negligence.
This may ſuffice for an Anſwer to the Third General; Whence it is that Profeſſors that have gone far towards Chriſtianity, yet fall ſhort of Grace, and of being true Chriſtians: They were too nice to encounter Difficulties; they were apt and forward to think well of themſelves; they were too faint-hearted to cope with Temptations, loth to diſoblige the World, and would not proceed further than ſpurred on by a natural Conſcience, and therefore wilfully fell ſhort through their own Sloth and Negligence, of Grace here, and of Glory hereafter.
Fourthly, The laſt General propounded, was to ſhew you the Folly and extreme Miſcry of thoſe who proceed thus far as to be Almoſt Chriſtians, and yet will not be perſwaded to be ſuch Altogether. The Apoſtle ſeems to be very paſſionate, Gal. 3.1, 3. O fooliſh Galatians, who hath bewitched you, that you ſhould not obey the Truth, before whoſe eyes Jeſus Chriſt hath been evidently ſet forth, crucified among you? &c. Verſe 3. Are ye ſo fooliſh, having begun in the Spirit, are ye now made perfect by the Fleſh? What are you mad? Are you beſotted? Are you bewitched out of your common Reaſon and Underſtanding; that having begun in the Spirit, and made ſo far progreſs in the Ways and Knowledge of Chriſt, that after all this, you ſhould fall back again to carnal, fleſhly Rudiments? Why, the ſame may I ſay to many: You that are Profeſſors, Why, who hath bewitched you? Why are you ſo fooliſh, as when you have not only begun, but proceeded far towards Holineſs and true Grace, that yet you ſhould give over and ſit down in a ſtate of Nature and Unregeneracy ſhort of it; Conſider but your folly and miſery in theſe particulars.
Firſt, conſider, Is is not extreme folly, madneſs, and miſery, willfully to fall ſhort of that which you have already taken ſo much pains to attain? What, after all the labour and hardſhips, and difficulties that you have already gone through to obtain Grace, now to ſit down ſhort of it, and loſe all? Will you willfully loſe all your Prayers and all your Tears? all your Convictions and all your Conflicts? Shall all theſe be ſo much labour in vain? Is not this much below the ingenuouſneſs of your Reſolutions in inferior matters? Do not you uſe to quicken your endeavours by ſuch Arguments as theſe, I have ſpent ſo much upon it, I have taken ſo much pains about it, therefore I will ſee the end of it, and go through with it. Do you think much to loſe your labour in any thing but Salvation, but in working out the Salvation of your precious Immortal Souls? What though it be hard and difficult to go further: Conſider, was it not hard and difficult to arrive at that which you have already attained unto; and are you ſo fooliſh as to be willing to loſe the fruit and benefit of the difficulties you have already paſt, only for fear of difficulties that are yet to come? If Chriſtianity be not worthy your pains, why did you ever engage in it? And if it be, why do you ſit ſtill? You will be guilty of extreme folly either in this or that. For you enter upon Chriſtianity without ſitting down, and reckoning what it will coſt you; Chriſt himſelf there brands you for Fools, Luk. 14.28, 29. For which of you intending to build a Tower, ſitteth not down firſt, and counteth the coſt, whether he have ſufficient to finiſh it, leſt haply after he hath laid the foundation, and is not able to finiſh it, all that behold it begin to mock him, ſaying, This man began to build, and was not able to finiſh it.
If it was not worth your pains, what a folly was it to attempt it? if you thought it worth all and more, what a folly then was it to flag? And could you before you came ſo nigh to Grace, and ſo nigh to Glory, could you ſee that beauty, and that deſirableneſs in it at ſo great a diſtance, as to perſwade you to come thus far, and now when you are much nearer, and can ſee much more of its excellency and comelineſs; Dare you now deſpiſe and contemn it? when you have not only the promiſe of God to be your incouragement, but you have alſo given earneſt too for that Profeſſion, and thoſe endeavours, and thoſe Duties which you have already paſſed through, they are all (as it were) the earneſt of your further progreſs; this earneſt you loſe, Profeſſion, Endeavours, and Duty, and all comes to nothing, if after all you reſt any where ſhort of Grace, you loſe your earneſt which you give, if you be but almoſt Chriſtians, and reſt any where ſhort of true Chriſtianity. Well, what extreme folly is this for Men to diſquiet themſelves in vain, and take ſo much pains to pray and hear, and to keep themſelves from many Sins, and perform many Duties; and yet becauſe they will do no more, they loſe the Benefit of all this? Why, what is it that you do all this for? Is it not to obtain Grace and Glory? And will you do ſo much for ſuch an excellent end, and yet willfully fall ſhort of it? You may remain Graceleſs without all this Labour; if you are fully reſolved for Hell, why do you do any thing? to Hell you may go without Praying or Hearing, without ſtriving, or conflicting, or performing one Duty, or reſiſting one Sin as you do; if you are reſolved for Heaven, why do you not do more, all your praying, hearing, ſtriving, and wreſtling, they will be loſt and in vain, if you do not hold on, if you do not continue. Well, what a folly is it for you to have gone ſo far, and won every ſtep of Ground by clear force, who have toiled in the ways of Religion, with ſweat and anguiſh, and diſquieting to your Soul, and yet at laſt to loſe and fruſtrate all this pains through your curſed and willfull ſloth and negligence; to give all away, and fall willfully ſhort of Grace and Salvation?
Conſider Secondly, Is it not groſs and inexcuſable folly to deſiſt after ſo far progreſs, whereas for ought we know, had we but proceeded a little further, we might have obtained that Grace which we fall ſhort of? And how know you, but that upon your further endeavours, God might have beſtowed that Grace you ſtrive for, God is not wanting in this kind; to thoſe who improve the Power of nature which they have, he gives the Power of Grace which they have not; Yet when Men arrive thus far, and come as it were to the very Porch of Heaven, what thick and dull folly is it, when there is as it were but a ſtep or two between them and Glory, to break off their Progreſs and ſit down ſhort? What is it more labour to go thoſe few ſteps more you are to proceed to, than thoſe which you have already gone.
Were you willing and contented to do all that you have already done for that which is but like Grace, and will you not be perſwaded to do a little more for that which is true Grace? It may be God may convert you by the very next Prayer you make, he may convert you by the next Sermon you hear, he may give you true Grace, when you next of all oppoſe any Temptation, or when you next of all ſtruggle againſt any luſt, the very next ſtep you take in his way may carry you to Heaven for ought you know. Now the great probability of this, nay were it only a bare poſſibility, it makes a Man guilty of the greateſt folly, who hath gone thus far towards Holineſs to neglect a further progreſs towards it.
Thirdly Conſider, What a dangerous and dreadful thing is it, for Men to climb ſo high, and yet to have no holdfaſt to depend upon, no foundation to ſupport them; yet thus it is with every elevated carnal Profeſſor that falls ſhort of Grace; he is like a Man that ſtands upon the ſharp top of a Towering Pinacle, where he hath no other hold-faſt but a handful of Air: But the ſtanding of a Child of God is firm, his feet are fixed upon an immovable Rock, even the Rock of Ages, and God reacheth out his hand from Heaven to ſupport him. It is diſputed by ſome nice Inquiſitors, whether a Man if he were lift up above the Magnitude and attractive Virtue of the Earth, he may not ſtand as ſafely and walk in the Air as he doth now upon the Earth. It is true of a Child of God, when he hath got beyond the reach of earthly Attractions, he may walk ſafely in that ſublime way which leads to Heaven; but now for wicked Men, that have not got beyond the Malignity of the Earth, it is exceeding dangerous, their earthly Minds and Affections, and their earthly Converſations, will in the end bear them down headlong, unleſs they climb ſtill higher, until they have got beyond theſe terrene Attractions.
Now would it not make you tremble, to ſee a Man born up in the Air, as the Poets feign of Icarus, with waxen Wings that are ſubject to melt and fall off, and betray their charge to certain ruin and perdition. Thus it is with every one that have gone far in Chriſtianity; and is it not you that fly only with waxen Wings, I mean the Power of Nature, and the common Works of the Holy Ghoſt, which may fall off and leave you in Eternal ruin.
And from hence it follows in the fourth place, that theſe Mountainous Profeſſors, who have attained to an high pitch, yet fall ſhort of Grace, becauſe they want firm footing to aſſure their ſtanding; they uſually either deſperately tumble headlong into the Commiſſion of ſome foul groſs Sins, or elſe they grow brain-ſick, and turn aſide to the maintaining of ſome prodigious error; this is uſually the Iſſue of ſuch lofty Profeſſors, as we ſee a Cloud that hath been ſucked up by the Sun, how it hovers a while in the Air, but anon it is wrapp'd and whirl'd about with every Wind, and ſo it is utterly loſt and diſſipated, or elſe it falls down again to the Earth in Storms, and is turned only into mire and dirt; Even ſo fares it with many a Profeſſor, he is drawn up out of the Earth, and above the Pollutions of the World, by a common influence of the Holy Spirit, and for a while he hangs and hovers in a lofty Profeſſion, but having no firm Baſis to ſuſtain him, he is either blown up by an empty Cloud, and driven away by every Wind of Doctrine, and loſt amongſt various Sects and Opinions; or elſe after a while, he falls back again into the filthy converſation and worldly pollutions, that he had eſcaped and ends only in mire and dirt, and this becauſe they have not that incorruptible ſeed within them that ſhall never die. Indeed true Grace is of it ſelf Immortal, but it is from that engagement, that God hath laid upon himſelf to preſerve it in thoſe, who are diligent in the uſe of thoſe means, by which it may be maintained. But now an unregenerate Man is left wholly to his own Power, to preſerve him in that Station in which he ſhines: And if the Angels themſelves and Adam fell from their firſt Eſtate, merely through the mutability of their own Will, who had power to continue in it, how much more certainly then will theſe carnal Profeſſors fall from their high pitch, who have leſs Power to inable them to ſtand, and greater Power againſt them to caſt them down: To aggravate the exceeding great Folly and Apoſtacy of theſe elevated break-neck Profeſſors, ſee that moſt dreadful place, 2 Pet. 2.21. For it had been better for them not to have known the way of righteouſneſs than after they have known it, to turn from the holy commandment delivered to them. Why, is not the Wrath of God certainly to be revealed againſt all thoſe, who know not God, and obey not the Goſpel of the Lord Jeſus.
It is better never to have known the Goſpel, and never to have gone a ſtep in the ways of God, than afterwards willfully to deſert them and apoſtatize from them.
Firſt conſider, The Fall and Apoſtacy of thoſe who are great and eminent Profeſſors, it carries much of malice and willfulneſs in it, which is the higheſt rank that can be in any Sin. If there be any in the World that commit the unpardonable Sin againſt the Holy Ghoſt, it muſt be theſe Men. There is indeed a great difference between ſinning willingly and ſinning willfully; Profane carnal Men they Sin willingly, but none but thoſe who have been forward Profeſſors in the ways of God, and have utterly deſerted thoſe ways; none but thoſe can ſin maliciouſly, and merely becauſe they will provoke and offend God by their Sins; Now ſee what the Apoſtle ſaith of ſuch, Heb. 10.26. For if we ſin willfully, after we have received the knowledge of the truth, there remaineth no more Sacrifice for ſins, but a certain fearful looking for o… judgment and ſiery indignation, &c. Heb. 6.4, 5, 6. For it is impoſſible for thoſe who were once enlightened, and have tasted of the heavenly Gift, and were made partakers of the Holy Ghoſt, and have taſted the good word of God, and the Powers of the World to come, if they ſhall fall away to renew them again unto repentance, &c. This is the firſt aggravation of their Sin and Miſery.
But then Secondly, When elevated and eminent Profeſſors fall away they uſually fall lower than they were before, when they took their firſt riſe towards Chriſtianity and true Religion; falling away from a Profeſſion, is like the falling down from a ſteep Precipice, where they can have nothing to ſtop them till they come to the very bottom: And it is obſerved, that none prove more notoriouſly wicked, and more deſperate haters and revilers of the ways of God, than Apoſtate Profeſſors.
Firſt, God doth judicially give them up to commit all manner of Sin with greedineſs; ſee that black Catalogue of the fouleſt Sins that can be imagined, Rom. 1. from 21. to 30. The Apoſtle ſpeaks there concerning the Heathens, but the caſe is parallel with our carnal Profeſſors, who do not like to retain God in their knowledge, therefore, God gives them over to a reprobate mind to do thoſe things that are not convenient, &c.
The Devil takes poſſeſſion of ſuch Men with ſtronger power and force than ever; (as the unclean ſpirit re-entred with ſeven Spirits worſe than himſelf Luk. 11.24.) to ſecure that Soul that hath been ſo likely to revolt from him, and therefore no wonder Chriſt ſaith, the laſt eſtate of that man is worſe than the firſt. So that theſe eminent Profeſſors when they fall away they uſually fall lower than they ever were before their firſt riſe and motion towards Religion.
Unregenerate Perſons not only fall lower, but they ſeldom return to make a Profeſſion of their deſerted Religion; it is impoſſible to renew ſuch a one to repentance again. Now how ſhould theſe ſad and dreadful Conſiderations, make every one of us to do our utmoſt, that we are able to get true and ſaving Grace. If we reſt any where ſhort of it. When the Winds of Temptation tempeſtuouſly beat, and the Floods of Tryal, Affliction, or Perſecution ruſh in upon us, we ſhall fall, becauſe we have no Foundation, but have built merely upon the Sands. If you ſtand not built upon the corner Stone, you will fall of your ſelves, yea, that Stone will fall upon you, and cruſh and grind you to powder. Nay you fall off from a ſteep and ſlippery Precipice, where there is nothing at all to ſtop, nothing to receive you but Sin after Sin, and thus you rebound from one wickedneſs to another, till at laſt you be plunged irrecoverably into that Lake, which burns with Fire and Brimſtone: And this is the fourth conſideration; diſcovering the folly and miſery of thoſe that go far towards Chriſtianity, and yet fall ſhort.
Fifthly, Though theſe Profeſſors may hover between Heaven and Earth in their lives, yet they ſhall not hover between Heaven and Hell in their Deaths. No, the half Chriſtian ſhall be as infallibly and as certainly caſt into Hell, as thoſe who were altogether wicked. Here it may be thou art neither Godly nor Profane, but hereafter thou muſt be either ſaved or damned. There is none (as the Papiſts Picture Eraſmus) that hang between Heaven and Hell. Whoever thou art, thou muſt be either in a State of Nature or of Grace, and accordingly ſhall thy eſtate then be for ever, either a ſtate of Salvation among the Saints, or elſe a ſtate of Damnation with the unregenerate. Though thou art never ſo lofty and ſublime a Profeſſor, yet the ſame Hell that holds the profane, muſt eternally hereafter hold thee too, if through thine own wilfull negligence thou ſtop any where ſhort of true Grace. If the Almoſt Chriſtians could by their glittering Profeſſion gain a cooler Hell, if they could get (I ſay) but a cooler place in Hell, if their Profeſſion could gain you this, if it could procure you Purgatory for venial Sins, or the moderate puniſhment which the Papiſts call Limbus Patrum, then you had ſome ſhew of Reaſon to reſt where you are, but when the ſame Hell, and the ſame everlaſting Fire muſt be the Portion of theſe, who have proceeded ſo far (and yet … ſhort) as well as the portion of the vileſt Wretch, whom they have now as far exceeded in goodneſs, as the holieſt Saint alive exceeds them; it is the very height of folly and madneſs to ſit down any where ſhort of true Grace, unleſs they are fully reſolved to ſit down no where ſhort of Hell.
6thly. and Laſtly, Conſider, It will be the inſupportable aggravation of theſe Men's juſt and everlaſting condemnation, for them, to lye grating upon this ſad reflection in Hell, that once they were near to Heaven, but loſt it through their own wilfull default. It will he the aggravation, (I ſay) of theſe Men's juſt and everlaſting condemn…t…, to make this doleful and furious reflection upon themſelves in Hell, that once they were in a very hopeful State, that they were once near to Heaven, but loſt it through their own wilfull default; O when they ſhall lie in Hell, and from thence give a ſad and ghaſtly look up to the Glory of the Saints in Heaven; O how will it pierce their Souls to think, that they were once near to that bleſſed Eſtate, though now there be an infinite and unpaſſable gulph between them and that bleſſed Inheritance, which the Saints enjoy in Heaven! Thus will they reflect upon themſelves, though now there be an unpaſſable gulph between me and Heaven, yet once there was but a ſtep or two that parted us: Had I mortified but one luſt more, had I oppoſed one temptation more, had I put up but one fervent Prayer more; poſſibly I might now have been in Heaven: But, O my curſed, curſed folly, when I was at the very Gate and Threſhold of Heaven, that even then I ſhould ſtop, and after the relinquiſhment of my Luſts, and after all my Progreſs in the ways of Holineſs, to return again to the commiſſion of thoſe Sins, in which I had formerly lived, when I had already gone through the hardeſt and moſt difficult part of Religion, then to break off my courſe! What is this but procuring for my ſelf this damnation, which I now ſuffer, and muſt ſuffer for ever? O that Light, that once I enjoyed how it thickens this everlaſting darkneſs! O thoſe taſts I once had of the Powers of the World to come, and reliſhed ſo much ſweetneſs in, how do they now imbitter this Cup of fury, and trembling that I muſt for ever drink of! O thoſe Heavenly Gifts that once I had, do but now increaſe theſe Helliſh torments, and the ſight of Heaven which I have had, now diſcovers to me what I have loſt; nay, what I have willfully thrown away through mine own ſloth and negligence. O how ſtrange is mine Apoſtacy! after I had gone ſo great a way towards Chriſtianity, rather than I would move one ſtep further, I choſe to lie here in this Hell for ever burning and conſuming? Oh what ſad and tormenting thoughts will theſe be! how will they fret and gnaw the Souls of thoſe Wretches, with Eternal anguiſh and inſupportable Torments? Thus you have ſeen in theſe Particulars ſomewhat diſcovered to you of the deſperate folly and madneſs, (and miſery alſo) that Men are guilty of that do proceed ſo far as to be Almoſt, and yet will not be perſwaded to be Altogether Chriſtians.