The Almost Christian Discovered, Sermon · Question 4

The Almost Christian Discovered · Sermon · Question 4

p. 193The fourth Queſtion.

4. What is the reaſon that many go no farther in the profeſſion of Religion, p. 194then to be almoſt Chriſtians?

Reaſ. 1 1. It is becauſe they deceive themſelves in the truth of their own condition, they miſtake their ſtate, and think it good and ſafe, when it is bad and dangerous; A man may look upon himſelf as a member of Chriſt, and yet God may look upon him as a Veſſel of wrath; as a Child of God, by looking more upon his ſins then his graces, more upon his failings then his faith, more upon in dwelling luſts then renewing grace, may think his caſe very bad, when yet it is very good, I am black, ſaith the Spouſe, Cant. 1.5. and yet ſaith Chriſt, O thou faireſt among Women. v. 8. So the ſinner by looking more upon his duties then his ſins, may think he ſees his name written in the book of life, and yet be in the account of God a very reprobate.

Gal. 6.3.Gal 6:3There is nothing more common then for a man to think himſelf ſomething, when he is nothing, and ſo he deceives himſelf, many a man bleſſes himſelf in his intereſt in Chriſt, when he is indeed a ſtranger to him, many p. 195a man thinks his ſin pardoned when alas he is ſtill in the Gall of bitterneſs and bond of liniquity. Act 8.23.Acts 8:23Many a man thinks he hath Grace when he hath none there is (ſaith Salomon) that makes himſelf rich, Prov. 13.7.Prov 13:7and yet hath nothing; This was the very temper of Laodicea, Rev. 3.17Rev 3:17Thou ſayſt I am rich and increaſed with goods, and have need of nothing, and knowest not (pray mind that) that thou art wretched and miſerable, and poor, and blind and naked.

Thou knowst not] as bad as ſhe was, ſhe thought her ſtate good, as poor as ſhe was in grace, ſhe thought ſhe was rich; as miſerable and naked as ſhe was, yet ſhe thought ſhe had need of nothing.

Now there are ſeveral riſes or grounds of this miſtake.

I'le name five to you.

Gen. 27.36.Gen 27:36Supplan tativum cor prae omni.Firſt, The deſperate deceitfulneſs of the heart of every natural man, Jer. 17.9. the heart is deceitful above all things, the Hebrew is foreign the word (foreign) is the ſame with Jacobs name, now you know he was a ſupplanter of his Brother Eſau, he is rightly p. 196called Jacob (ſaith he) for he hath ſupplanted me theſe two times.

So the word ſignifies to be fraudulent, ſubtile, deceitful and ſupplanting. Thus is the heart of every natural man, foreign deceitful above all things.

Pſ. 52.4.Ps 52:4Ye read of the deceitfulneſs of the tongue.

And of the deceitfulneſs of riches.Mat. 13.22. Prov. 31.30. Job 6.15.Matt 13:22Prov 31:30Job 6:15

And of the deceitfulneſs of beauty.

And of the deceitfulneſs of friends.

Rev. 20.3Rev 20:3But yet the heart is deceitful above them all, nay you read of the deceitfulneſs of Satan, yet truely a mans heart is a greater deceiver then he, for he could never deceive a man, if his own heart did not deceive him.

Now it is from hence that a man preſumes upon the goodneſs of his caſe, from the deſperate treachery of his own heart.

Prov. 28.26.Prov 28:26How common is it for men to boaſt of the goodneſs of their hearts, I thank God, though I do not make ſuch a ſhew and pretence as ſome do, yet I have as good a heart as the beſt. Oh do but hear Salomon in this caſe, He that truſteth p. 197in his own heart is a fool: will any wiſe man commit his money to a Cutpurſe? will he truſt a Cheat? It is a good rule, foreign, remember to diſtruſt, and it was Auſtins prayer, domine libera me a meipſo. That man that truſts to his own heart, ſhall be ſure to find himſelf deceived at laſt.

Secondly, This miſtake ariſes from the pride of a mans ſpirit; there is a proud heart in every natural man, there was much of this pride in Adams ſin, and there is much of it in all Adams ſons, it is a radical ſin, and from hence ariſes this overweening opinion of a mans ſtate and condition, Salomon ſaith,Eccleſ. 7.16. Aug ſent. 36;.Eccl 7:16 be not righteous overmuch, Auſtin ſpeaking occaſionally of thoſe words, ſaith, it is not juſtitia ſapientis, but ſuperbia praeſumentis, not meant of the righteouſneſs of the wiſe man, but of the pride of the preſumptuous man. Now in this ſenſe every carnal man is righteous overmuch, though he hath none of that righteouſneſs which commends him to God (viz. the righteouſneſs of Chriſt) yet he hath too much of that righteouſneſs, p. 198which commends him to himſelf, and that is ſelf-righteouſneſs.

A proud man hath an eye to ſee his beauty, but not his deformity, his parts but not his ſpots, his ſeeming righteouſneſs, but not his real wretchedneſs.

Epheſ. 3.8 1 Tim. 1.15. Lu. 18.11Eph 3:81 Tim 1:15It muſt be a work of grace that muſt ſhew a man the want of grace. The haughty eye looks upward, but the humble eye looks downward, and therefore this is the beleivers Motto, the leaſt of Saints, the greateſt of ſinners, but the carnal mans Motto is, I thank God I am not as other men.

1 Sam. 21.14.1 Sam 21:14Thirdly, Many deceive themſelves, with common grace inſtead of ſaving, through that reſemblance that is between them; as many take counterfeit money for current coyn, ſo do too many take common grace for true, in ſimilibus facilis eſt deceptio. Saul took the Devil for Samuel, becauſe he appeared in the mantle of Samuel; ſo many take common grace for ſaving, becauſe it is like ſaving grace; a man may be under a ſupernatural work, and yet fall ſhort of a ſaving work, p. 199the firſt raiſeth Nature, the ſecond onelyonly reneweth Nature; though every ſaving work of the ſpirit be ſupernatural, yet every ſupernatural work of the ſpirit is not ſaving, and hence many deceive their own ſouls, by taking a ſupernatural work for a ſaving work.

2 Tim. 3.5.2 Tim 3:5Fourthly, Many miſtake a profeſſion of Religion, for a work of converſion, and an outſide reformation, for a ſure ſign of inward Regeneration. If the outſide of the Cup be waſhed, then they think all is clean though it be never ſo foul within. This is the common rock that ſo many ſouls ſplit upon, to their eternal hazard, taking up a forme of godlinſs, but denying the power thereof.

Fifthly, Want of a home application of the law of God, to the heart and conſcience to diſcover to a man the true ſtate and condition he is in.

Where this is wanting, a man will ſit down ſhort of a true work of grace, and will reckon his caſe better then it is. That is a notable paſſage, which the Apoſtle hints concerning p. 200himſelf, Rom. 7.9. I was alive without the Law once, but when the Commandment came, ſin revived and I dyed.

Here you have an account of the different apprehenſions Paul had of his condition, with and without the word.

1. Here is his apprehenſion of his condition without the word,Phil. 3.5, 6.Phil 3:5Phil 3:6 I was alive (ſaith he) without the Law, Paul had the law, for he was a Phariſee, and they had the forme of knowledge, Ro. 2.20.Rom 2:20and of the truth of the law, therefore when he ſaith, he was without the law, you muſt not take him literally, but ſpiritually, he was without the power and efficacy of it upon his heart and conſcience, convincing and awakening, and diſcovering ſin, and ſo long as this was his caſe, he doubted not of his ſtate, he was confident of the goodneſs of his condition, this he hinteth when he ſayth, I was alive, but then,

2. Here is his apprehenſion of his condition with the word, and that is quite contrary to what it was before, p. 201when the commandment came (ſaith he) then ſin revived and I dyed.

When the Word of the Lord came with power upon his ſoul, when the Spirit of God, ſet it home effectually upon his conſcience, that is meant by the coming of the Commandment; then ſin revived and I dyed, that is, I ſaw the deſperateneſs of my caſe, and the filthineſs of all my ſelf righteouſneſs.

Then my hope ceaſed, and my confidence failed, and as before I thought my ſelf alive, and my ſin dead, ſo when God had awakened conſcience by the Word, then I ſaw my ſin alive and powerful, and my ſelf dead and miſerable.

So that this is the firſt reaſon why men go no farther in the profeſſion of Religion, then to be almoſt Chriſtians.

It is becauſe they miſtake their ſtate, and think it good, when it is not, which miſtake hath a fivefold riſe.

A deceitful heart.

A proud ſpirit.

Taking common grace, for ſaving.

p. 202Outward reformation, for true Regeneration.

Want of a home application of the Law of God to the heart and conſcience.

Reaſ. 2 2. It is from Satans cunning, who if he cannot keep ſinners in their open prophaneneſs, then he labours to perſwade them to take up with a forme of godlineſs; if he cannot entice them on in their luſts with a total neglect of Heaven, then he entices them to ſuch a profeſſion as is ſure to fall ſhort of Heaven. He will conſent to the leaving ſome ſin, ſo as we do but keep the reſt; and to the doing ſome duties, ſo as we negleſt the reſt: nay rather then part with his intereſt in the ſoul, he will yeild far to our profeſſion of Religion, and conſent to any thing but our converſion and cloſing with Chriſt for ſalvation, he cares not which way we come to Hell, ſo as he gets us but thither at laſt.

Reaſ. 3 3. It is from Worldly and carnal policy, this is a great hinderance to many, policy many times enters Caveats againſt piety. Jehu will not part p. 203with his calves, leſt he hazards his Kingdom.

Among many men there would be more zeal and honeſty, were there leſs deſign and policy. There is an honeſt policy that helps Religion, but carnal policy hinders it.

Mat. 10.16. Gen. 3.1.Matt 10:16Gen 3:1We are commanded to be wiſe as Serpents, now the Serpent is the ſubtilliſt of creatures, but then we muſt be innocent as Doves, if piety be without policy, it wants ſecur ty, if policy be without piety, it wants integrity; piety without policy, is too ſimple to be ſafe, and policy without piety, is too ſubtile to be good.

Let men be as Wiſe, as Prudent, as Subtile, as Watchful as they will, but then let it be in the way of God, let it be joyned with holineſs and integrity.

That is a curſed wiſedom, that forbids a man to launch any farther out in the depth of Religion then he can ſee the land, leſt he be taken in a ſtorm before he can make ſafe to ſhoar again.

Reaſ. 4 4. There is ſome luſt eſpouſed in the heart, that hinders a hearty cloſe with p. 204Chriſt, though they bid fair yet they come not to Gods terms,Mat. 19.20.Matt 19:20 the young man would have eternal life, and he bids fair for it, a willing obedience to every command but one; but onelyonly one, and will not God abate him one? is he ſo ſevere? will he not come down a little in his terms, when man riſes ſo high? muſt man yeild all? will God yeild nothing?

Mat. 13.45, 46.Matt 13:45Matt 13:46No, my brethren, he that underbids for Heaven, ſhall as ſurely loſe it, as he that will give nothing for it; he that will not give all he hath, part with all for the pearl of price, ſhall as ſurely go without it, as he that never once cheapens it.

The not comming up to Gods terms, is the ruine of thouſands of ſouls, nay it is that upon which all that periſh, do periſh; a naked ſinner, to a naked Chriſt, a bleeding broken ſinner, to a bleeding broken Chriſt, theſe are Gods terms.

Moſt profeſſors are like Iron between two equal loadſtones, God draws, and they propend towards God, and the World draw, and p. 205they incline to the World; they are-between both, they would not leave God for the world, if they might not be ingaged to leave the world for God.

2 Tim. 4.10.2 Tim 4:10But if they muſt part with all, with every luſt, every Darling, every beloved ſin, why then ſhe ſpirit of Demas poſſeſſes them, and God is forſaken by them.

Gal. 5.7.Gal 5:7My brethren, this is the great reaſon why many that are come to be almoſt Chriſtians, go no farther; ſome one beloved luſt or other hinders them, and after a long and high profeſſion, parts Chriſt and them forever; they did run well, but here it is that they give out, and after all fall ſhort and periſh to eternity.

Thus having anſwered theſe four Queſtions, viz.

1. How far a man may go in the way to Heaven, and yet be but almoſt a Chriſtian.

2. Whence it is that a man goeth ſo far as to be almoſt a Chriſtian.

3. Whence it is that a man is but almoſt a Chriſtian, when he hath gone thus far.

p. 2064. What is the reaſon men go no farther in Religion then to be almoſt Chriſtians:

I proceed now to the Application.

1. That ſalvation is not ſo eaſie a thing as it is imagined to be, Infer. 1.this is atteſted by our Lord Chriſt himſelf, Mat. 7.14. Strait is the gate and narrow is the way that leadeth to life, and few there be that find it. The gate of converſion is a very ſtrait gate, and yet every man that would be ſaved eternally muſt enter in at this ſtrait gate, for ſalvation is impoſſible without it, except a man be born again (foreign, Joh. 3.3.John 3:3born from above) he cannot ſee the Kingdom of God.

Joh. 6.37John 6:37Mat. 22.3, 5. Act. 13.46.Matt 22:3Matt 22:5Acts 13:46Not that this gate is ſtrait ſimply and in reſpect of it ſelf; no, for converting grace is free, the gate of mercy ſtands open all the day long; in the tenders of Goſpel grace, none are excluded, unleſs they exclude themſelves, Chriſt doth not ſay, if ſuch and ſuch, will come to me, I will not caſt them out, but him that cometh unto me, (be he who, or what he will, if he hath a heart to cloſe with p. 207me) I will in no wiſe caſt him out, he ſaith not if this or that man will, here is water of life for him, but if any man will, let him take the water of life freely, Rev. 22.17.Rev 22:17Chriſt grudgeth mercy to none, though ſalvation was dearly purchaſed for us, yet it is freely profered to us.

So that the gate which leadeth to life is not ſtrait on Chriſts part, or in reſpect of its ſelf, but it is ſtrait in reſpect of us, becauſe of our luſts and corruptions, which make the entrance difficult, a needles eye is big enough for a thread to paſs through, but it is a ſtraight paſſage for a Cable rope, either the needles eye muſt be inlarged, or the Cable rope muſt be untwiſted, or the entrance is impoſſible. So it is in this caſe, the gate of converſion is a very ſtraight paſſage, for a carnal corrupt ſinner to go in at; the ſoul can never paſs through with any one luſt beloved and eſpouſed, and therefore the ſinner muſt be unwiſted from every luſt, he muſt lay aſide the love of every ſin, or he can never enter in at this p. 208gate, for it is a ſtraight gate.

Heb. 12.14.Heb 12:14And when he is in at this ſtraight gate, he meeteth with a narrow way to walk in, ſo our Lord Chriſt ſaith, narrow is the way that leadeth to life, and what way is this but the way of ſanctification? for without holineſs no man ſhall ever ſee the Lord.

Now this way of sanctification is a very narrow way, for it lies over the neck of every luſt, and in the exerciſe of every grace, ſubduing the one, and improving the other; dying daily, and yet living dayly, dying to ſin and living to God, this is the way of Sanctification; And oh how few are there who walk in this way, the broad way hath many Travellers in it, but this narrow way is like the ways of Canaan in the days of Shamgar, it is ſaid Judges 5.6. In the days of Shamgar the Son of Anath, the high-ways were unoccupied, and the Travellors walked through byways, in the Hebrew it is foreign through crooked ways, the way of holineſs is by the moſt an unoccupied way, ſo ſaith the Prophet, Iſa. 35.8, 9. p. 209A way ſhall be there, and it ſhall be called the way of holineſs, the unclean ſhall not paſs over it, no Lyon ſhall be there, nor any ravenous beaſt ſhall go up thereon, but the redeemed ſhall walk there; the unclean, and the lyon, and the ravenous beaſt, they are in the crooked ways, none but the redeemed of the Lord, walk in the way of the Lord.

Ad Coeleſts regaum pauce deducuntur.It is no wonder then, that our Lord Chriſt ſaith of life that few there be who find it, when as the gate is ſtrait and the way narrow that leadeth to it; many pretend to walk in the narrow way, but they never entred in at the ſtrait gate, and many pretend to have entered in at the ſtrait gate, but they walk not in the narrow way.

It is a very common thing for a man to periſh, upon a miſtake of his way, to go on in thoſe paths that take hold of Hell, and yet hope to find Heaven at laſt; thoſe twenty paths forementioned run into deſtruction, and yet many chuſe them, and walk in them as the way of ſalvation. As many prophane and open p. 210ſinners periſh by chuſing the way of death; ſo many formal profeſſors periſh by miſtaking the way of life; this I gather from that our Lord Chriſt ſaith, few there be that find it, which doth clearly imply, what in Luk. 13.24. he doth plainly expreſs, viz. that many ſeek it,1 Cor. 9.24.1 Cor 9:24 many ſeek to enter in and yet are not able; many run far, and yet do not ſo run as to obtain;Facilis diſcenſus Averni, ſed revocare graduvs. ſuperaſ que evadaere ad auras. His labor hoe opus est, Infer. 2. many bid fair for the pearl of price, and yet go without it, hell is had with eaſe, but the Kingdom of Heaven ſuffers violence, Mat. 11.12.

2. If many go thus far in the way to Heaven, and yet miſcarry; Oh then what ſhall be the end of them who fall ſhort of theſe! if he ſhall periſh who is almoſt a chriſtian, what ſhall he do who is not at all a Chriſtian? if he that owneth Chriſt, and profeſſeth Chriſt, and leaveth many ſins for Chriſt, may be damned notwithſtanding, what then ſhall his doom be who diſowneth Chriſt, and refuſeth to part with one ſin, one luſt, one Oath for Chriſt, nay that openly blaſphemeth the precious name of Chriſt? if he that is p. 211outwardly ſanctified, ſhall yet be eternally rejected, what will the caſe be of ſuch as are openly unſanctified, that have not onelyonly the plague of a hard heart within, but alſo the plage ſores of a prophane life without? if the formal profeſſour muſt be ſhut out, ſurely then the filthy adulterer, the ſwiniſh drunkard, the cheap ſwearer, the prophane ſabbath breaker, the foulmouth'd ſcoffer, yea and every carnal ſinner much more; if there be a wo to him that falleth ſhort of Heaven, then how ſad is the wo to him who falleth ſhort of them that fall ſhort of Heaven? ah that God would make this an awakening word to ſinners that are aſleep in ſin, without the leaſt fear of death or dread of damnation!

Ʋſe of ExaminAre there many in the World that are almoſt and yet but almoſt Chriſtians? why then it is time for us to call our own condition into queſtion, and to make a more narrow ſcrutiny into the truth of our ſpiritual eſtate; what it is, whether it be right or no? whether we are ſound and ſincere, in our profeſſion of religion or no? When our p. 212Lord Chriſt told his Diſciples one of you ſhall betray me every one began preſently to reflect upon himſelf, Maſter is it I? Maſter is it I? So ſhould we do, when the Lord diſcovers to us from his word, how many there are under the profeſſion of Religion that are but almoſt Chriſtians, we ſhould ſtrait way reflect upon our hearts, Lord is it I? is my heart unſound? am I but almoſt a Chriſtian? am I one of them that ſhall miſcarry at laſt? am I a Hypocrite under a profeſſion of Religion? have I a forme of Godlineſs without the power?

There are two queſtions of very great importance which we ſhould every one of us often put to our ſelves.

What am I?

Where am I?

1. What am I? am I a child of God or not? am I ſincere in Religion, or am I onelyonly a Hypocrite under a profeſſion?

2. Where am I? am I yet in a natural ſtate, or in a ſtate of grace? am I yet in the old root, in old Adam, p. 213or am I in the root Chriſt Jeſus? am I in the Covenant of works, that miniſters onelyonly wrath and death? or am I in the Covenant of grace, that miniſters life and peace? Indeed this is the firſt thing a man ſhould look at, there muſt be a change of ſtate, before there can be a change of heart, we muſt come under a change of Covenant, before we can be under a change of condition: For the new heart, Ezek. 36.26.Ezek 36:26and the new ſpirit is promiſed in the new Covenant, there is nothing of that to be heard of in the old; now a man muſt be under the new Covenant, before be can receive the bleſſing promiſed in the new Covenant; he muſt be in a new Covenant ſtate, before he can receive a new covenant heart; no mercy, no pardon, no change, no converſion, no grace diſpenced out of Covenant: Therefore this ſhould be our great inquiry? for if we know not where we are, we cannot know what we are, and if we know not what we are, we cannot be what we ſhould be, viz. altogether Chriſtians.

p. 2142 Cor. 13.5.2 Cor 13:5Let me then I beſeech you preſs this duty upon you that are profeſſors, try your own hearts, examine your ſelves whether you are in the faith; prove your own ſelves;

I urge this upon moſt cogent Arguments.

1. Becauſe many reſt in a notion of godlineſs, aad outward ſhews of Religion, and yet remain in their natural condition; Jam. 1.22Jas 1:22many are hearers of the Word, but not doers of it, and ſo deceive their own ſouls; ſome neither hear nor do, theſe are prophane ſinners; ſome both hear and do, theſe are true beleivers; ſome hear but they do not do, theſe are hypocritical profeſſors.

He that ſlights the ordinances cannot be a true Chriſtian, but yet it is poſſible a man may own them and profeſs them, & yet be no true Chriſtian; who would truſt to a profeſſion that ſhall ſee Judas a Diſciple, an Apoſtle, a Preacher of the Goſpel, one that caſt out Devils to be caſt out himſelf? He is not a Jew which is one outwardly, neither is that circumciſion which is outward in the fleſh, but he is a Jew which is one inwardly, p. 215and circumciſion is that of the heart in the ſpirit, Ro. 2.28.Rom 2:28and not in the letter, whoſe praiſe is not of men but of God.

2. Becauſe errours in the firſt foundation are very dangerous; if we be not right in the main, in the fundamental work, if the foundation be not laid in grace in the heart, all our following profeſſion comes to nothing, the houſe is built upon a ſandy foundation, and though it may ſtand for a while, yet when the floods come, Mat. 7.57Matt 7:57and the winds blow, and beat upon it, great will be the fall of it.

3. Becauſe many are the deceits that our ſouls are liable to in this caſe; there are many things like grace,In ſimilibus facilie est deceptio that are not grace; now it is the likeneſs and ſimilitude of things that deceives, and makes one thing be taken for another.

Many take gifts for grace, common knowledge for ſaving knowledge, when as a man may have great gifts, and yet no grace, great knowledge, and yet not know Jeſus Chriſt.

Some take common faith for ſaving, p. 216when as a man may beleive all the truths of the Goſpel, all the promiſes, all the threatnings, all the articles of the Creed to be true, and yet periſh for want of ſaving faith.

Some take morality and reſtraining grace, for piety and renewing grace, when as it is common to have ſin much reſtrained, where the heart is not at all renewed.

Some are deceived with a half work, taking conviction for converſion, Reformation for Regeneration: we have many Mermaid Chriſtians.

Deſinit in piſcem mulier formoſa ſuperne.

Dan. 2.32.33.Dan 2:32Dan 2:33Or like Nebuchadnezzars Image, head of gold, and feet of clay; The Devil cheats moſt men by a Synechdoche, putting a part for the whole, partial obedience to ſome commands for univerſal obedience to all; endleſs are the deluſions that Satan faſtens upon ſouls, for want of this ſelf-ſearch. It is neceſſary therefore, that we try our ſtate, leaſt we take the ſhadow for the ſubſtance, and imbrace p. 217a cloud inſtead of Juno.

4. Satan will try us at one time or other; hee'l winnow us, Luk. 2.31Luke 2:31and ſift us to the bottom, and if we now reſt in a groundleſs confidence, it will then end in a comfortleſs deſpair.

Nay God himſelf will ſearch and try us, at the day of judgment eſpecially, and who can abide that tryal that never trys his own heart?

5. Whatſoever a mans ſtate be, whether he be altogether a Chriſtian or no, whether his principles be ſound or no, yet it is good to examine his own heart; if he find his heart good,Gal. 6.4.Gal 6:4 his principles right and ſound, this will be matter of rejoycing, if he find his heart rotten, his principles falſe and unſound, the diſcovery is in order to a renewing; if a man have a diſeaſe upon him and know it, he may ſend to the Phyſitian in time, but what a ſad vexation will it be, not to ſee a diſeaſe till it be paſt cure; ſo for a man to be graceleſs, and not ſee it till it be too late, to think himſelf a Chriſtian when he is not, and that he is in the right way to Heaven, when p. 218he is in the ready way to Hell, and yet not know it till a death-bed, or a judgement-day, confute his confidence; This is the moſt irrecoverable miſery.

Theſe are the grounds upon which I preſs this duty, of examining our ſtate: Oh that God would help us in the doing this neceſſary duty!

Queſt.You'l ſay, But how ſhall I come to know whiter I am almoſt or altogether a Chriſtian? if a man may go ſo far, and yet miſcarry, how ſhall I know when my foundation is right, when I am a Chriſtian indeed?

Anſw.1. The altogether Chriſtian cloſes with and accepts of Chriſt upon Goſpel terms; true union makes a true Chriſtian: Many cloſe with Chriſt, but it is upon their own terms, they take him and own him, but not as God offers him. The terms upon which God in the Goſpel offers Chriſt, are, that we ſhall accept of a broken Chriſt, with a broken heart, and yet a whole Chriſt with the whole heart.

A Broken Chriſt with a broken heart, p. 219as a witneſs of our humility; a whole Chriſt with the whole heart, as a witneſs of our ſincerity. A broken Chriſt reſpects his ſuffering for ſin, a broken heart reſpects our ſence of ſin; A whole Chriſt includes all his Offices, a whole heart includes all our faculties. Chriſt is King, Prieſt and Prophet, and all as Mediator; without any one of theſe Offices, the work of ſalvation could not have been compleated: As a Prieſt he redeems us, as a Prophet he inſtructs us, as a King he ſanctifies and ſaves us. Therefore the Apoſtle ſays, He is made to us of God wiſdom, 1 Cor. 1.30.1 Cor 1:30righteouſneſs, ſanctification and redemption: Righteouſneſs and Redemption flow from him as a Prieſt; Wiſdom as a Prophet; Sanctification as a King.

Lu 19.27Now many imbrace Chriſt as a Prieſt, but yet they own him not as a King and Prophet; they like to ſhare in his righteouſneſs, but not to partake of his holineſs; they would be redeemed by him, but they would not ſubmit to him. They would be ſaved by his blood, but not ſubmit to his power. Many love the priviledges of the Goſpel, p. 220ſpel, but not the duties of the Goſpel. Now theſe are but almoſt Chriſtians notwithſtanding their cloſe with Chriſt; for it is upon their own terms, but not upon Gods. The Offices of Chriſt may be diſtinguiſhed but they can never be divided.

Ioh. 20.28.John 20:28But the true Chriſtian owns Chriſt in all his Offices; he doth not only cloſe with him as Jeſus, but as Lord Jeſus; he ſays with Thomas, my Lord and my God. He doth not onelyonly beleive in the merit of his death, but alſo conforms to the manner of his life; as he beleives in him, ſo he lives to him; he takes him for his wiſdom, as well as for his righteouſneſs; for his Sanctification as well as his redemption.

2. The altogether Chriſtian hath a through work of Grace and Sanctification wrought in the heart, as a ſpring of duties. Regeration is a whole change;2 Cor 5.17.2 Cor 5:17 all old things are done away, and all things become new: It is a perfect work as to parts, though not as to degrees. Carnal men do duties, but they are from an unſanctified heart, and that ſpoils all. A new peice p. 221of cloth never doth well in an old garment, for the rent is but made worſe. Mat. 9.16Matt 9:16When a mans heart is throughly renewed by grace, the mind ſavingly inlightned, the conſcience throughly convinced, the will truly humbled and ſubdued, the affections ſpiritually raiſed and ſanctified: And when Mind, and Will, and Conſcience and Affection, all joyn iſſue to help on with the performance of the duties commanded, then is a man altogether a Chriſtian.

3. He that is altogether a Chriſtian looks to the manner as well as to the matter of his duties; not onelyonly that they be done, but how they be done. He knows the Chriſtians priviledges lies in Pronounes, but his duty in Adverbs; it muſt not be onelyonly bonum, good, but it muſt be benè, that good muſt be right done.

Iam 5.16Jas 5:16Here the almoſt Chriſtian fails, he doth the ſame duties that others do for the matter, but he doth them not in the ſame manner; while he minds the ſubſtance he regards not the circumſtance: If he pray, he regards not p. 222faith and fervency in prayer; if he hear he doth not mind Chriſts rule, Take heed how ye hear; Luk. 8.18Luke 8:18if he obeys, he looks not to the frame of his heart in obeying, Ro. 6 7.Rom 6:7and therefore miſcarries in all he doth, bonum oritur ex integra cauſa malum ex quolibet defectu; any of theſe dedefects ſpoil the good of every duty.

4. The altogether Chriſtian is known by his ſincerity in all his performances; whatever a man does in the duties of the Goſpel, he cannot be a Chriſtian without ſincerity. Now the almoſt Chriſtian fails in this; for though he doth much, prays much, hears much, obeys much, yet he is an Hypocrite under all.

5. He thai is altogether a Chriſtian hath an anſwerableneſs within to the law without: There is a connatural neſs between the Word of God, and the Will of a Chriſtian; his heart is (as it were) the tranſcript of the Law; the ſame holineſs that is commanded in the Word is implanted in his heart; the ſame conformity to Chriſt that is enjoyned by the Word of God, is p. 223wrought in the ſoul by the Spirit of God; the ſame obedience which the Word requireth of him, the Lord inableth to perform by his grace beſtowed on him. This is that which is promiſed in the New Covenant, Heb. 9.10 & 10.16.Heb 9:10Heb 10:16I will put my Law in their inward parts, and write it in their hearts, Jer. 31.33. Now the writing his Law in us, is nothing elſe but his working that grace and holineſs in us which the Law commandeth and requireth of us.

Pſa. 40.8.Ps 40:82 Cor. 3.32 Cor 3:3In the old Covenant Adminiſtration God wrote his laws onelyonly upon tables of ſtone, but not upon the heart, and therefore though God wrote them, yet they broke them; but in the new Covenant Adminiſtration, God provides new tables, not tables of ſtone, but the fleſhly tables of the heart, and writes his Laws there, that there might be foreign, a law within anſwerable to the law without; and this every true Chriſtian hath, ſo that he may ſay (in his meaſure) as our Lord Chriſt did, I delight to do thy will, O my God, thy law is within my heart; every beleiver hath a light p. 224within him, not guiding him to diſpiſe and ſlight, but to prize and walk by the light without him, the word commands him to walk in the light, and the light directs him to walk according to the word.

Ioh. 1.16John 1:16Moreover from this impreſſion of the law upon the heart, obedience and conformity to God, becomes the choice and delight of the ſoul, for holineſs is the very nature of the new creature, ſo that if there were no Scripture, no Bible to guide him, yet he would be holy, for he hath received grace for grace, there is a work of grace within, to anſwer to the word of grace without.

Now the almoſt Chriſtian is a ſtranger to this Law of God within, he may have ſome conformity to the word in outward converſation, but he cannot have this anſwerableneſs to the word in inward conſtitution.

6. The altogether Chriſtian is much in duty, and yet much above duty, much in duty in regard of performance, much above duty, in regard of dependance, much in duty by obeying, p. 225but much above duty by beleeving. He lives in his obedience, but he doth not live upon his obedience, but upon Chriſt and his righteouſneſs.

Pſal. 119, 166.Ps 119:166The almoſt Chriſtian fails in this, he is much in duty, but not above it, but reſts in it; he works for reſt, and he reſts in his works: he cannot come to beleeve and obey too; if he beleives then he thinks there is no need of obedience, and ſocaſts off that; if he be much in obedience, then he caſts off beleiving, and thinks there is no need of that. He cannot ſay with David, I have hoped for thy ſalvation, and done thy commandments.

The more a man is in duty, and the more above it; the more in doing, and more in beleiving, the more a Chriſtian.

7. He that is altogether a Chriſtian is univerſal in his obedience; he doth not obey one command and neglect another;Pſ. 119, 6.Ps 119:6 do one duty and caſt off another, but he hath reſpect to all the commands: He endeavours to leave every ſin, and love every duty.

p. 226The almoſt Chriſtian fails in this, his obedience is partial and peicemeal. If he obeysone command, he breaks another; the duties that leaſt croſs his luſt he is much in, but thoſe that do, he lays aſide.

Mat. 23.14.Matt 23:14Mat 33.23.The Phariſees faſted, prayed, paid tythes, &c. but they did not lay aſide their covetouſneſs, their oppreſſion; they devoured widows houſes, they were unnatural to parents.

8. The altogether Chriſtian makes Gods glory the cheif end of all his performances; if he prays, or hears, or gives, or faſts, or repents, or obeys, &c. Gods glory is the main end of all; it is true, he may have ſomewhat elſe at hither end of his work; but God is at the further end; as Moſes rod ſwallowed up the Magicians rods, ſo Gods glory is the ultimate end that ſwallows up all his other ends. Now the almoſt Chriſtian fails in this; his ends are corrupt and ſelfiſh, God may poſſibly be at the hither end of his work, but ſelf is at the further end; for he that was never truly caſt out of himſelf, can have no higher end then himſelf.

p. 227Now then examine thy ſelf by theſe characters, put the queſtion to thy own ſoul, doſt thou cloſe with Chriſt upon Goſpel terms? is grace in the heart the principle of thy performances? doſt thou look to the manner as well as the matter of thy dutys? doſt thou do all in ſincerity, is there an anſwerableneſs within to the law without? art thou much above duty, when much in duty? is thy obedience univerſal? laſtly, is Gods glory the end of all? if ſo, then art thou not onelyonly almoſt, but altogether a Christian.

Oh take heed of being almoſt, 2 Ʋſe of Caution.and yet but almoſt a Chriſtian, it is a great complaint of God againſt Ephrai, Hoſ. 7.8.Hos 7:8that he is a cake not turned; that is, half baked, neither raw nor roaſted, foreign,Ne que crudus neque coctus. neither cold nor hot, as Laodicea Rev. 3.17. becauſe thou art neither hot nor cold, therefore I will ſpew thee out of my mouth.

This is a condition that of all others is,

Greatly unprofitable,

Exceedingly uncomfortable,

Deſperately dangerous.

p. 228Iam. 2.10Jas 2:10Deus non vult cum exceptione coli.Firſt, It is greatly unprofitable to be but almoſt a Chriſtian, for failing in any one point will ruine us, as ſurely as if we had never made any attempts for Heaven. It is no advantage to the ſoul to be almoſt converted; for the little that we want, ſpoils the good of all our attainments; We ſay, as good never a whit as never the near, ad nihilum valet quod non valet ad finem ſuum: there is no profit in leaving this or that ſin, unleſs we leave all ſin; Herod heard John gladly, and did many things, but he kept his Herodias, and that ruined him. Judas did many things, prayed much, preached much, profeſſed much, but yet his covetouſneſs ſpoiled all; one ſin ruined the young man, that had kept all the Commands but one. Thus he that offends in one point is guilty of all. That is, that lives willingly and allowedly in any one ſin, he brings the guilt of the violation of the whole Law of God upon his ſoul, and that upon a twofold account.

1. Becauſe he manifeſts the ſame contempt of the Authority of God, p. 229in the wilful breach of one, as of all.

2. By allowing himſelf in the breach of any one Command, he ſhews he kept none in obedience and conſcience to God, for he that hates ſin, as ſin, hates all ſin; and he that obeys the Command as the expreſs will of God, obeys every Command. And for this cauſe the leaſt ſin willingly, and with allowance lived in, ſpoils the good of all our obedience, and lays the ſoul under the whole wrath of God. One leak in a Ship may ſink her, though ſhe be tite every where elſe; Gideon had ſeven Sons, Iudge, 8.30, 31. comp. with chap. 9. v. 5.and but one Baſtard, and yet that one Baſtard deſtroyed all his Sons, ſo may one ſin ſpoile all our ſervices, one luſt beloved may ſpoil all our profeſſion, as that one Baſtard ſlew all the Sons of Gideon.

Secondly, It is exceedingly uncomfortable, as appears three ways.

1. In that ſuch a one is hated of God and men, the World hates him becauſe of his profeſſion, and God abhors him, becauſe of his diſſimulation; p. 230the World hates him, becauſe he ſeems good, Rev. 3.15Rev 3:15and God hates him, becauſe he doth but ſeem ſo. No perſon that God hates more then the almoſt Chriſtian; ver. 6. Tepida evomere conſ…evimus …nde ad vomitum ctendum quadam aquâ tepid…utuntur. Druſius.I would thou wert either cold or hot, either all a Chriſtian, or not at all a Chriſtian.

Becauſe thou art neither cold nor hot, therefore I will ſpew thee out of my mouth. What a lothſome expreſſion doth God here uſe, to ſhew what an utter abhorrency there is in him againſt luke-warm Chriſtians.

How uncomfortable then muſt that condition needs be wherein a man is abhorred both of God and man.

2. It is uncomfortable in regard of ſufferings; for being almost a Chriſtian, will bring us into ſuffering, but being but almoſt a Chriſtian, will never carry us through ſuffering, in Mat. 13.20, 21. It is ſaid, he that receiveth the ſeed into ſtony ground, the ſame is he that hears the Word, and with joy receives it; yet hath he not root in himſelf, but dureth for a while; for when tribulation or perſecution ariſeth becauſe of the Word, by and by he is offended.

p. 231There are four things obſervable in the Words.

1. That the ſtony ground may receive the word with joy.

2. That it may for ſome time abide in a profeſſion of it, he dureth for a while.

3. That this profeſſion will expoſe to ſuffering; for mark, perſecution is ſaid to ariſe becauſe of the Word.

4. This ſuffering will cauſe an apoſtatizing from profeſſion, for that which is here called offence, is in Luk. 8.13. called falling away, which for a while beleive, and in time of temptation fall away.

I gather hence, a profeſſion may expoſe a man as much to ſuffering, as the power of godlineſs; but without the power of godlineſs there is no holding out in a profeſſion, under ſuffering. The World hates the ſhew of godlineſs, and therefore perſecutes it, the almoſt Chriſtian wants the ſubſtance, and therefore cannot hold out in it

Now this muſt needs be very uncomfortable; if I profeſs Religion, I am like to ſuffer; if I do but profeſs p. 232it, I am never like to indure.

3. It is uncomfortable in regard of that deceit it lays our hopes under; to be deceived of our hopes, cauſeth ſorrow as well as ſhame; he that is but almoſta hriſtian, hopes for heaven, but unleſs he be altogether a Chriſtian he ſhall never come there.

Mat. 25.10.Matt 25:10Now to periſh with hope of Heaven, to go to Hell by the gates of glory, to come to the very door, and then be ſhut out, as the five Virgins were, to dy in the Wilderneſs, within ſight of the promiſed land, at the very brinks of Jordan, this muſt needs be ſad, to come within a ſtride of the Goal and miſs it, to ſink within ſight of harbour; Oh how uncomfortable is this?

3. As it is greatly unprofitable, and exceedingly uncomfortable, to be but almoſt a Chriſtian, ſo it is deſperately dangerous. For,

1. This doth obicem ponere, it hinders the true work, a man lies in a fairer capacity for converſion, that lies in open enmity and Rebellion, then he that ſooth's up himſelf in the formalities p. 233of Religion. This I gather from that parable of the two Sons which our Lord Chriſt urged to the profeſſing Scribes and Phariſees, Mat.Mat. 21.28, 29.30, 31.Matt 21:28Matt 21:29Matt 21:30Matt 21:31 21.28.

There was a man had two Sons, and he came to one and ſaid gowork to day in my Vineyard; He ſaid, I will not, but afterwards repented and went.

And he came to the ſecond, and ſaid likewiſe; and he ſaid, I go Sir, but went not.

The firſt repreſents the carnal open ſinner, that is called by the word, but refuſes, yet afterwards repents and beleives. The ſecond repreſents the Hypocritical profeſſor, that pretends much, but performes little; Now mark how Chriſt applies this Parable, v. 31. Verily I ſay unto you, that the Publicans and the Harlots, go into the Kingdom of God before you.

And upon this account it is better not to be at all, then to be almoſt a Chriſtian, for the almoſt hinders the altogether. It is better (in this regard) to be a ſinner without a profeſſion, then to be a profeſſor without p. 234out converſion, for the one lies fairer for an inward change, when the other reſts in an outward. Our Lord Chriſt tels the Scribe, Mar. 12.34. Thou art not far from the Kingdom of God, and yet never like to come there. None farther from the Kingdom of God, then ſuch as are not far from the Kingdom of God. As for inſtance, when there lies but one luſt, one ſin between a ſoul and Chriſt, that ſoul is not far from Chriſt, but now when the ſoul reſts in this nearneſs to Chriſt, and yet will not part with that one luſt for Chriſt, but thinks his condition ſecured, though that luſt be not ſubdued, who is farther from the Kingdom of God then he?

So our Lord Chriſt tells the young man, Mar. 20.21. One thing thou lackeſt, why he was very neer Heaven, near being a Chriſtian altogether, he was almoſt ſaved, he tells Chriſt he had kept all the Commands, v. 20. He lacked but one thing; I ſay, but one thing, but it was a great thing, that one thing he lacked was more then all things he had, p. 235for it was the one thing neceſſary, Lu. 10.42it was a new heart, a work of grace in his ſoul, a change of ſtate, a heart weaned from the world, I, this was the one thing and he that lacks this one thing, periſhes with his all things elſe.

2, This condition is ſo like a ſtate of grace, that the miſtake of it for grace is eaſie and common; and it is very dangerous to miſtake any thing for grace, that is not grace, for in that a man contents himſelf, as if it were grace. Formality doth often dwell next door to ſincerity, and one ſign ſerves both, and ſo the houſe may be eaſily miſtaken, and by that means a man may take up his lodging there, and never find the way out again.

What one ſaith of Wiſdom, Multi ad ſapientiam perveniſſent, niſi ſe jam perveniſſe putaſſent, many might have been wiſe, had they not thought themſelves ſo, when they were otherwiſe; The ſame I may ſay of grace, many a formal profeſſor might have been a ſincere beleiver, had he not miſtook his profeſſion for converſion, p. 236his duties for graces, and ſo reſted in that for ſincerity, which is but Hypocriſie.

3. It is a degree of blaſphemy to pretend to grace, and yet have no grace, I gather this from that Revel. 2.9. I know the blaſphemy of them which ſay they are Jews and are not. This place under-goes varieties of conſtructions, Grotius and Pareus, do not make their blaſphemy to lye in their ſaying, they are Jews and are not; but to lye in the reproaches that theſe Jews faſtened upon Chriſt, calling him impoſter, deceiver, one that hath a Devil; &c.

Col. 2.14.Col 2:14Bright-man goes another way, and ſaith, this was the blaſphemy of theſe Jews, they retained that way of Worſhip that was abrogated; and thruſt upon God thoſe old Rites and Ceremonies which Jeſus Chriſt had aboliſhed, and nailed to his proſs, by which they overthrew the glory of Chriſt, and denyed his comming. So that the retaining of Altar-Worſhip, and the reſt of the Levitical Ceremonies in Goſpel Churches, is in Bright-mans p. 237ſenſe, a denying Chriſt is come, and conſequently a degree of Blaſphemy.

Ro. 2.29.Rom 2:29But I conceive the blaſphemy of theſe Jews to lye in this, that they ſaid they were Jews and were not. A Jew here is not to be taken litterally and ſtrictly onelyonly, for one of the lineage of Abraham, but it is to be taken Metonymically, for a true Beleiver, one of the ſpiritual ſeed of Abraham; He is a Jew which is one inwardly; ſo that for a man to ſay he is a Jew when he is not, to profeſs an intereſt in Chriſt when he hath none, to ſay he hath grace when he hath none, this Chriſt calls Blaſphemy.

But why ſhould Chriſt call this Blaſphemy? this is Hypocriſie, but how may it be ſaid to be Blaſphemy? Why? he blaſphemes the great Attribute of Gods Omniſciency; he doth implicitly denie that God ſees and knows our hearts and thoughts; for if a man did beleeve the Omniſciency of God, that he ſearches the heart, and ſees, and knows all within. He would not dare to reſt in a graceleſs profeſſion p. 238of godlineſs; this therefore is blaſphe my in the account of Chriſt.

4. It is dangerous to be almoſt a Chriſtian, in that this ſtills, and ſerves to quiet conſcience. Now it is very dangerous to quiet conſcience,— Bello pax ca deterior. with any thing but the blood of Chriſt; It is bad being at peace, till Chriſt ſpeaks peace, nothing can truely pacifie conſcience, leſs then that which pacifies God, and that is the blood of the Lord Chriſt.

Now the almoſt Chriſtian quiets conſcience, but not with the blood of Chriſt, it is not a peace flowing from Chriſts propitiation, but a peace riſing from a formal profeſſion, not a peace of Chriſts giving, but a peace of his own making; He ſilences and bribes conſcience, with a forme of godlineſs, and ſo makes it give way to an undoing, foul deſtroying peace; he rocks it aſleep in the Cradle of duties, and then it is a thouſand to one, it never awaketh more till death or judgment.

Ah my brethren it is better to have conſcience never quiet, then quieted p. 239any way but by the blood of Sprinkling, a good conſcience unquiet is the greateſt affliction to Saints, and an evil conſcience quiet is the greateſt judgment to ſinners.

5. It is dangerous to be almoſt a Chriſtian in reſpect of the unpardonable ſin, the ſin that the Scripture ſaith, can never be forgiven, neither in this World, nor in the World to come, Mat. 12.32.Matt 12:32I mean the ſin againſt the holy Ghoſt, now ſuch are onelyonly capable of ſinning that ſin as are but almoſt Chriſtians.

A true beleiver cannot; the work of grace in his heart, that ſeed of God abiding in him, ſecures him againſt it, 1 Joh. 3.9. compared with the 5. Chap. 16, 17, 18.

Act. 7.51.Acts 7:51The prophane, open, ignorant ſinner cannot, though he lives daily and hourly in ſin, yet he cannot commit this ſin, for it muſt be from an enlightned mind; every ſinner under the Goſpel eſpecially, ſins ſadly againſt the Holy Ghoſt; againſt the ſtrivings and motions of the Spirit; he reſiſts the holy ghoſt, but yet this is not the ſin againſt the holy Ghoſt.

p. 240There muſt be three ingredients to make up that ſin.

1. It muſt be wilful, Heb. 10.26. if we ſin wilfully after we have received the knowledge of the truth, there remains no more ſacriſice for ſin.

2. It muſt be againſt light and convictions, after we have received the knowledge of the truth.

3. It muſt be deſtinatâ malitia, Blaſphemia in ſ…iritum ſanctum ea eſt qua quis deſt nata ma itia contra proprum anime ſui ſenſum, ſpiritus ſancti grattam & virtutem, dei que gloriam oprugnat. Luc. Brugens. in Mat. 12.Matt 12in reſolved malice; Now you ſhall find all theſe ingredients into the ſin of the Phariſees, Mat. 12.22. Chriſt heals one that was poſſeſſed with a Devil, a great work which all the people wondred at, v. 23. But what ſay the Phariſees, ſee v. 24. This fellow caſteth out Devils, by the Prince of Devils; now that this was the ſin againſt the holy ghoſt is clear, for it was both wilful, and malicious, and againſt clear convictions, they could not but ſee that he was the Son of God, and that this work was a peculiar work of the Spirit of God in him, and yet they ſay he wrought by the p. 241Devil. Whereupon Chriſt charges them with this ſin againſt the Holy Ghoſt, v. 31.32. now theſe Phariſees were a ſort of great profeſſors;compare this with. Mark. 3.28, 29, 30.Mark 3:28Mark 3:29Mark 3:30 whence I gather this concluſion, That it is the profeſſor of Religion that is the ſubject of this ſin; Not the open carnal ſinner, not the true beleiver, but the formal profeſſor.

Not the ſinner, for he hath neither light nor grace; not the beleiver, for he hath both light and grace; therefore the formal profeſſor, for he hath light but no grace. Here then is the great danger of being almoſt a Chriſtian, he is liable to this dreadful unpardonable ſin.

6. This being but almoſt a Chriſtian ſubjects us to apoſtacy, he that gets no good by walking in the ways of God, will quickly leave them, and walk no more in them; this I gather from Hoſ. 14.9. Who is wiſe, and he ſhall underſtand theſe things? prudent, and he ſhall know them? for the ways of the Lord are right, and the juſt ſhall walk in them, but the tranſgreſſors ſhall fall therein.

p. 242The juſt ſhall walk in them] he whoſe heart is renewed and made right with God, he ſhall keep cloſe to God in his ways.

But the tranſgreſſours ſhall faell therein] the word in the Hebrew is foreign peſhangim, from a word that ſignifies to prevaricate, ſo that we may read the words thus; The ways of the Lord are right, and the juſt ſhall walk in them, but he that prevaricates, that is a Hypocrite in the Ways of God, he ſhall fall therein.

An unſound heart will never hold out long in the ways of God. Joh. 5.35. He was a burning and a ſhining light, and ye were willing for a ſeaſon to rejoyce in that light.

Job 27.10Job 27:10For a ſeaſon] foreign for an hour, a ſhort ſpace and then they left him. It is a notable queſtion Job puts concerning the Hypocrite; Will he delight himſelf in the Almighty? will he always call upon God?

He may do much, but theſe two things he cannot do.

He cannot make God his delight.

He cannot perſevere in duties, at p. 243all times, and in all conditions.

Pro. 24.16. Deut. 33.27.Prov 24:16Deut 33:27He will be an Apoſtate at laſt, the ſcab of Hypocriſie, uſually breaks out in the plague ſoar of Apoſtacy; Converſion ground is ſtanding ground, it is terra firma, but a graceleſs profeſſion of Religion is ſlippery ground, and falling ground, Julian the Apoſtate, was firſt Julian the profeſſour. I know it is poſſible a beleiver may fall, but yet he riſes again, the everlaſting arms are underneath, but when the hypocrite falls, who ſhall help him up?

Eccl. 4 10Eccl 4:10Salomon ſaith, Wo to him that is alone when he falls, that is without intereſt in Chriſt; why, wo to him? for he hath none to help him up, if Jeſus Chriſt do not recover him, who can? David fell and was reſtored, for he had one to help him up; but Judas fell and periſhed, for he was alone.

7. This being but almoſt a Christian, provokes God to bring dreadful ſpiritual judgement upon a man.

Barrenneſs is a ſpiritual judgment, now this provokes God to give us up p. 244to barrenneſs; when Chriſt found the fig-tree that had leaves but no fruit, he pronounces the curſe of barrenneſs upon it; Never fruit grow on thee more; Mat. 21.19.Matt 21:19and ſo Ezek. 47.11 The miry places thereof, and the mariſh places thereof, ſhall not be healed, they ſhall be given to ſalt.

2 Theſ. 2.10, 11, 12.2 Thess 2:102 Thess 2:112 Thess 2:12A Spirit of deluſion is a ſad judgement; why this is the almoſt Chriſtians judgment, that receives the truth, but not in the love of it, becauſe they received not the love of the truth, that they might be ſaved, for this cauſe God ſhall ſend them ſtrong deluſion.

Lu. 19.42To loſe either light or ſight, either ordinances or eyes is a great ſpiritual judgment; why, this is the almoſt Chriſtians judgment; he that profits not under the means, provokes 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, p. 245for 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.Matt 11:23Matt 11:24 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.

…he higher the riſe, the greater the fall, the higher the profeſſion, the lower the damnation: he miſcarrveth p. 246with 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 Ʋſe of Exhort.Oh labour to be altogether Chriſtians, p. 247to 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 onelyonly commanded by God, Conſid. 1but 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, 26.1 Kgs 3:161 Kgs 3:26ſo 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. 10.27with 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 onelyonly p. 258ſtands, 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 OnelyOnly upon beleiving, Mar. 5.36. onelyonly beleive.

God hath ſixed your onelyonly upon obedience, Mat. 4.10. Thou ſhalt Worſhip the Lord thy God, and him onelyonly ſhalt thou ſerve. Philip. 1.27. OnelyOnly let your converſation be as becommeth the Goſpel of Chriſt; So that your onelyonly 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 lets fear God and keep his commandements, for this is foreign 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 p. 249redeemed 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.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 onelyonly 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 p. 250any that miſcarryed under his hand.

Mar 1.31 & 2.12. Luk. 8.44Mark 1:31Mark 2:12Luke 8:44He 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.Matt 14:36He 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? p. 251O what a ſhame is this!

3. There is enough in Religion to engage us to be altogether Chriſtians, Conſid. 3and 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 is the moſt profitable imployment we can take up. Godlineſs is profitable unto all things. 1 Tim. 4.8. It is foreign, a great revenue, if it be cloſely followed, it brings in the greateſt income; indeed ſome men are Religious for the Worlds ſake, ſuch ſhall be ſure not to gain; but they who are Religious for Religions ſake, ſhall be ſure not to loſe if, Heaven and p. 252Earth can recompence them, for godlineſs hath the promiſe of both, 1 Tim. 4.8.1 Tim 4:8of the life that now is, and of that which is to come.

Prov. 3.13, 14.Prov 3:13Prov 3:14Ah who would not be a Chriſtian, when the gain of godlineſs is ſo great! many gain much in their Worldly calling, but the profit which the true beleiver hath from one hours communion with God in Chriſt, weigheth down all the gain of the World; curſed be that man who counts all the gain in the World, worth one hours communion with Jeſus Chriſt; ſaid that Noble Marqueſs Galeacius Garaceiola. It is no where ſaid in Scripture, happy is the man that findeth ſilver, and the man that getteth fine gold; theſe are of no weight in the ballance of the Sanctuary, but it is ſaid, Happy is the man that findeth wiſdom; and the man that getteth underſtanding; for the Merchandiſe of it, is better then the Merchandiſe of ſilver, and the gain there of then fine gold.

By Wiſdom and Ʋnderſtanding here, we are to underſtand the grace p. 253of Chriſt, and ſo the Spirit of God interpreteth it. Job. 28.28. Behold the fear of the Lord, that is Wiſdom, and to depart from evil is underſtanding

Now of all Merchants, he that Trades in this Wiſdom and Underſtanding, will prove the richeſt man, one grain of godlineſs our-weigheth all the gold of Ophir, there is no riches, like being rich in grace. For

1. This is the moſt neceſſary riches, other things are not ſo, ſilver and gold are not ſo, we may be, and be happy without them; there is but one thing neceſſary, and that is the grace of Jeſus Chriſt in the heart; have this, and have all, want this, and want all.

2. It is the moſt ſubſtantial gain, the things of this World,Lu. 16.11 are more ſhadow then ſubſtance; pleaſure, honour, and profit, comprehend all things in this World, and therefore are the carnal mans trinity.

p. 254Ambitioſus honos, & opes, & foeda voluptas.

Haec tria pro trino Numine mundus habet.

1 Joh. 2.19.1 John 2:19The Apoſtle John calls them, the luſt of the fleſh, the luſt of the eyes, and the pride of life, this (ſaith he) is all that is in the World; and truely if this be all, all is nothing; For what is pleaſure, but a dream and conceit? What is honour but fancy and opinion? And what is profit, but a thing of nought? Why wilt thou ſet thine eys upon that which is not? foreign Et non existu…tProv. 23.5. the things of the World have in them no ſolid ſubſiſtence, though fooliſh carnal men call them ſubſtance.

But now grace is a ſubſtantial good, ſo our Lord Chriſt calls it, Prov. 9.21. That I may cauſe thoſe that love me to inherit ſubſtance, foreign, to inherit that which is; grace is a reality, other things are but ſhew and fancy.

3. Godlineſs is the ſafeſt gain; the p. 255gain of worldly things is always with difficulty, but ſeldom with ſafety; the ſoul is often hazzarded in the over-eager perſuit of worldly things; nay thouſands do pawn, and loſe, and damn their precious ſouls eternally for a little ſilver and gold, which are but the guts and garbage of the Earth.Mar. 16.26.Mark 16:26 And what is a man profited to gain the whole World, if he loſe his ſoul?

But the gain of godlineſs, is ever with ſafety to the ſoul, nay the ſoul is loſt and undone without it, and not ſaved but by the attainment of it; a ſoul without grace, is in a loſt and periſhing condition; the hazard of eternity is never over with us, until the grace of Chriſt Jeſus be ſought by us, and wrought in us.

4. Godlineſs is the ſureſt profit, 1 Tim. 6.17.1 Tim 6:17as it is ſafe, ſo it is ſure, men make great ventures for the World, but all runs upon uncertainties; many venture much, and wait long, and yet find no return but diſappointment, they ſow much, and yet reap nothing.

p. 256But the gain of godlineſs is ſure, Pov. 11.18. To him that ſoweth righteouſneſs; ſhall be a ſure reward.

And as the things of this World are uncertain in the getting, ſo they are uncertain in the keeping.

Non minor eſt virtus quam quaerere parta tueri.

Habent non alas paſſerinas, ſed aquili nas.If men do not undo us, Moths may; if Robbery doth not, ruſt may; if ruſt doth not, fire may; to which all earthly treaſures are incident, as our Lord Chriſt teacheth us, Mat. 6.19. Salomon limneth the World with Wings. Prov. 23.5. riches take themſelves wings and fly, as an Eagle towards Heaven. A man may be rich as Dives to day, and yet poor as Lazarus to morrow; Oh how uncertain are all worldly things?

But now the true treaſure of grace in the heart, that can never be loſt, it is out of the reach both of ruſt and robber; he that gets the World, gets a good he can never keep; but he that gets grace, gets a good he ſhall never loſe.

p. 2575. The profit of godlineſs, lieth not onelyonly in this World, 1 Tim. 4.81 Tim 4:8but in the World to come, all other profit, lyeth in this World onelyonly, riches and honours &c. are called this Worlds good; 1 Io. 3.171 John 3:17but the riches of godlineſs is cheifly in the other Worlds goods, in the injoyment of God and Jeſus Chriſt, and the Holy Spirit, among Saints and Angels in glory; lo this is the gain of godlineſs, Pſa. 149.9Ps 149:9ſuch honour have all his Saints.

6. The gain of godlineſs is a durable and eternal gain; all this Worlds goods are periſhing; periſhing pleaſures, periſhing honours, periſhing profits, periſhing comforts; riches are not for ever; ſaith Job, Iob 38.22Job 38:22haſt thou entred into the treaſures of the Snow? Gregory upon theſe words obſerves, that earthly treaſures, are treaſures of Snow; What pains do children take to ſcrape and rowl the Snow together, to make a Snow-Ball, which is no ſooner done, but the heat of the Sun diſſolves it, and it comes to nothing. Why the treaſures of worldly men, are but treaſures of p. 258Snow, when death and judgement come, they melt away and come to nothing. Riches profit not in the day of wrath, but righteouſneſs delivers from death, Prov. 11.4.

You ſee here the great advantage of godlineſs, ſo that if we look at profit, we ſhall find enough in Religion to ingage us to be altogether Chriſtians. Or,

2. If we look at comfort, Religion is the moſt comfortable profeſſion, there are no comforts to be compared to the comforts of grace and godlineſs.

1. Worldly comfort is onelyonly outward, it is but skin deep, in the midſt of laughter the heart is ſorrowful, Prov. 14.13. but now the comfort that flows from godlineſs is an inward comfort, a ſpiritual joy, therefore it is called gladneſs of heart. Pſal. 4.7. Thou haſt put gladneſs in my heart. Other joy ſmooths the brow, but this fils the breſt.

2. Worldly comfort hath a nether ſpring, the ſpring of worldly comfort is in the creature, in ſome earthly injoyment, p. 259and therefore the comfort of worldly men muſt needs be mixed and muddy;Iam. 3.11Jas 3:11 an unclean fountain cannot ſend forth pure water. But ſpiritual comfort hath an upper ſpring; the comfort that accompanies godlineſs flows from the manifeſtations of the Love of God in Chriſt, from the workings of the bleſſed Spirit in the heart, which is firſt a Counſellour, and then a Comforter; And therefore the comforts of the Saints muſt needs be pure and unmixed comforts, for they flow from a pure Spring.

3. Worldly comfort is very fading and tranſitory; Iob. 20.5.Job 20:5The triumphing of the wicked is ſhort, and the joy of the Hypocrite is but for a moment. Salomon compares it to the crackling of Thornes under a pot, Eccleſ. 7.6. which is but a blaze and ſoon out, ſo is the comfort of carnal hearts; But now the comfort of godlineſs is a durable and abiding comfort, your heart ſhall rejoyce, Io. 16.22.John 16:22and your joy no man ſhall take from you.

p. 260The comfort of godlineſs is laſting, and everlaſting it abides by us

In life,

In death,

After death.

Iſa. 32.17.Isa 32:17Phili. 1.2. Coloſ. 12.Firſt, It abides by us in life, grace and peace go together, godlineſs brings forth comfort and peace naturally, the effect of righteouſneſs ſhall be peace, it is ſaid of the primitive Chriſtians, they walked in the fear of the Lord, and in the comfort of the Holy Ghoſt, Acts 9.31. every duty done in uprightneſs and ſincerity, reflects ſome comfort upon the ſoul;Pſa. 19.11Ps 19:11 In keeping the Commands there is great reward, not onelyonly for keeping of them; but in keeping of them; as every flower, ſo every duty, carries ſweetneſs and refreſhing with it.

Object.But who more dejected and diſconſolate the Saints and beleivers? whoſe lives are more uncomfortable? whoſe mouths are more filled with complaints then theirs? if a condition of godlineſs and Chriſtianity, be a condition of ſo much comfort, then why are they thus?

p. 261Iſa. 50.10.Isa 50:10Sol.That the people of God are often times without comfort, that I grant, they may walk in the dark and have no light; but this is none of the product of godlineſs, grace brings forth no ſuch fruit as this, there is a threefold riſe and ſpring of it.

Sin within

Deſertion without

Temptation without

1. Sin within, the Saints of God are not all Spirit and no fleſh, all grace and no ſin; they are made up of contrary principles, there is light and darkneſs in the ſame mind; ſin and grace in the ſame will; carnal and ſpiritual in the ſame affections; Gal. 5.17.Gal 5:17there is the fleſh luſting againſt the ſpirit in all theſe, and too often, the Lord knows, is the beleiver led away captive by theſe warring luſts;Ro. 7.23.Rom 7:23 ſo was the holy Apoſtle himſelf, I find then a Law, that when I would do good, evil is preſent with me; Rom. 7.21. and v. 23. I ſee another law in my members, warring againſt the law p. 262of my mind, and bringing me into captivity, to the law of ſin, and this was that which broke his ſpiritual peace, and filled his ſoul with trouble and complaints, as you ſee in the 24. v. O wretched man that I am, who ſhall deliver me from this body of death!

So that it is ſin that interrupts the peace of Gods people, indwelling luſt, ſtirring and breaking forth, muſt needs cauſe trouble and grief in the ſoul of a beleiver; for it is as natural for ſin to bring fotth trouble, as it is for grace to bring forth peace; every ſin contracts a new guilt upon the ſoul, and guilt provokes God, and where there is a ſenſe of guilt contracted, and God provoked, there can be no peace, no quiet in that ſoul, till faith procures freſh ſprinklings of the blood of Jeſus Chriſt upon the Conſcience.

2. Another Spring of the beleivers trouble and diſconſolateneſs of ſpirit is the deſertions of God; and this follows upon the former; God doth ſometimes diſappear, and hide himſelf p. 263from his people, verily thou art a God that hideſt thy ſelf, Pſa. 13.1.Ps 13:1Iſa. 45.15. But the cauſe of Gods hiding, is the beleivers ſinning, your iniquities have ſeparated between you and your God, and your ſins have hid his face from you, Iſa. 59.2. In Heaven where there is no ſinning, there is no loſing the light of Gods countenance for a moment; and if Saints here could ſerve God without corruption, they ſhould injoy God without deſertion; but this cannot be, while we are in this ſtate remaining luſts will ſtir and break forth, and then God will hide his face; and this muſt needs be trouble, thou didſt hide thy face and I was troubled, Pſ. 30.7.

Pſa. 116.3Ps 116:3The light of Gods countenance ſhining upon the ſoul is the Chriſtians Heaven on this ſide Heaven, and therefore it is no wonder if the hiding of his face, be looked upon by the ſoul as one of the dayes of Hell, ſo it was by David. The ſorrows of death compaſſed me, the pains of Hell gate hold upon me; I found trouble and ſorrow.

3. A third ſpring of that trouble and complaint that brims the banks of p. 264the Chriſtians ſpirit, is the temptaions of Satan, Mat. 13.39.Matt 13:39he is foreign the great enemy of Saints, and he envieth the quiet and comfort that their hearts are filled with, when his conſcience is brimmed with horrour and terrour; and therefore though he knows he cannot deſtroy their grace, yet he labours to diſturb their peace: As the bleſſed Spirit of God is firſt a Sanctifier, and then a comforter, working grace, in order and peace; ſo this curſed Spirit of Hell, is firſt a Tempter and then a Troubler, firſt perſwading to act ſin, and then accuſing for ſin, and this is his conſtant practiſe upon the Spirits of Gods people; he cannot indure that they ſhould live in the light of Gods countenance when himſelf is doomed to an eternal intolerable darkneſs.

And thus you ſee whence it is that the people of God are often under trouble and complaint, all ariſes from theſe three ſprings of

p. 265Sin within.

Deſertions without

Temptations without

If the Saints could ſerve God without ſinning, and injoy God without withdrawing, and reſiſt Satan without yeilding, they might injoy peace and comfort without ſorrowing, this muſt be indeavoured conſtantly here, but it will never be attained fully but in Heaven.

But yet ſo far as grace is the prevailing principle in the heart, and ſo far as the power of godlineſs is exerciſed in the life, ſo far the condition of a Child of God is a condition of peace, for it is an undoubted truth, that the fruit of righteouſneſs ſhall be peace: But ſuppoſe the people of God experience little of this comfort in life, yet

2. They find it in the day of death; grace and holineſs will Miniſter unto us then, and that miniſtration will be peace. A beleiver hath a twofold ſpring of comfort each one emptying p. 266it ſelf into his ſoul in a dying ſeaſon' one is from above him, the other is from within him; the ſpring that runs comfort from above him, is the blood of Chriſt ſprinkled upon the conſcience, the ſpring that runs comfort from within him; is, the ſincerity of his heart in Gods ſervice; When we lye upon a death-bead, and can reflect upon our principles, and performances in the ſervice of God, and there find uprightneſs and ſincerity of heart running through all, this muſt needs be comfort, it was ſo to Hezekiah, Remember O Lord, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy ſight. Iſa 38.3.

Nothing maketh a Death-bed ſo uneaſie and hard, as a life ſpent in the ſervice of ſin and luſt, nothing makes a Death-bed ſo ſoft and ſweet as a life ſpent in the ſervice of God and Chriſt. Or put the caſe, the people of God ſhould not meet with this comfort then, yet

3. They ſhall be ſure to find it after Death; if time bring none of this p. 267fruit to ripeneſs, why yet eternity ſhall; grace in time, will be glory in eternity; holineſs now, will be happineſs then; what ever it is that a man ſoweth in this World, that he ſhall be ſure to reap in the next World; He that ſoweth to the fleſh, Gal. 6.7.Gal 6:7ſhall of the fleſh reap corruption; Gal. 6.8.Gal 6:8but he that ſoweth to the ſpirit, ſhall of the ſpirit reap life everlaſting; Ro. 6.23.Rom 6:23When ſin ſhall end in ſorrow and miſery, holineſs ſhall end in joy and glory; well done thou good and faithful ſervant, enter thou into the joy of thy Lord, Mat. 25.23. Whoever ſhareth in the grace of Chriſt, and conformeth to the life of Chriſt in this World, ſhall ſhare in the joys of Chriſt in the World to come,1 Pet. 1.81 Pet 1:8 and that joy is joy unſpeakable and full of glory; Lo here is the fruit of godlineſs; ſay now if there be not enough in Religion, whether we reſpect profit or comfort, to ingage us to be Chriſtians throughout.

4. What an intire reſignation wicked men make of themſelves to their luſts, Conſid. 4and ſhall not we do ſo to the Lord p. 268Chriſt? they give up themſelves without reſerve to the pleaſures of ſin, and ſhall we have our reſerves in the ſervice of God? they are altogether ſinners, and ſhall not we be altogether Saints? they run and not faint in the ſervice of their luſts, and ſhall we faint and not run in the ſervice of Chriſt? ſhall the ſevants of corruption have their ears boared, Exo. 21.6Exod 21:6at the Door-poſts of ſin, in token of an intire and perpetual ſervice; and ſhall not we give up our ſelves to the Lord Chriſt to be his for ever?Iſa. 28.15Isa 28:15 ſhall others make a Covenant with Hell and death, Ier. 50.5.Jer 50:5and ſhall not we joyn our ſelves to God in an everlaſting Covenant that cannot be forgotten? Acrius illi ad perniciem quam nos ad ſalutem? ſhall they take more pains to damn their ſouls, then we do to ſave ours, and make more ſpeed to a place of vengeance, then we do to a crown of righteouſneſs?2 Tim. 4 82 Tim 4:8

Which do you judge beſt; to be ſaved everlaſtingly, or to periſh everlaſtingly? which do you count the beſt Maſter, God or the Devil? Chriſt p. 269or your luſts? I know you will determine it on Chriſts ſide: Oh then! when others ſerve their luſts with all their hearts, do you ſerve Chriſt with all your hearts;Eccle. 8.5 Ier. 3.5.Eccl 8:5Jer 3:5 if the hearts of the Sons of men be fully ſet in them to do evil, then much more let the hearts of the ſons of God be fully ſet in them to do good.

5. If ye are not altogether Chriſtians, Conſid. 5ye will never be able to appear with comfort before God, not to ſtand in judgement of the laſt and great day, for this ſad dilemma will ſilence every Hypocrite; If my Commands were not holy, juſt and good, why didſt thou own them; if they were holy, juſt and good, why didſt thou not obey them? If Jeſus Chriſt was not worth the having, why didſt thou profeſs him? if he was, then why didſt thou not cleave to him, and cloſe with him? If my Ordinances were not appointed to convert and ſave ſouls, why didſt thou ſit under them, and reſt in the performance of them? or if they were, then why didſt thou not ſubmit to the power of them? p. 270If Religion be not good, why doſt thou profeſs it? if it be good why doſt thou not practiſe it? Friend how cameſt thou in hither, not having on a wedding garment. Mat. 22.12.Matt 22:12If it was not a Wedding feaſt, why didſt thou come at the invitation? and if it was, then why didſt thou come without a wedding garment.

Mat. 11.22.Matt 11:22I would but ask an Hypocritical profeſſour of the Goſpel, what he will anſwer in that day. Verily you deprive your ſelves of all poſſibility of Apology in the day of the righteous judgment of God; it is ſaid of this man that had no Wedding garment on, that when Chriſt came and examined him, he was ſpeechleſs; he that is graceleſs, in a day of grace, will be ſpeechleſs in a day of judgment: profeſſing Chriſt without a heart to cloſe with Chriſt will leave our ſouls inexcuſable, and make our damnation unavoidable, and more intolerable.

Theſe are the motives to inforce the duty, and oh that God would ſet them home upon your hearts and conſciences, p. 271that you might not dare to reſt a moment longer in a half work, or in being Chriſtians within a little, but that you might be altogether Chriſtians.

Quere.But you will ſay poſſibly, how ſhall I do, what means ſhall I uſe, that I may attain to a through work in my heart; that I may be no longer almoſt, but altogether a Chriſtian?

Anſw.Now I ſhall lay down three rules of directions, inſtead of many, to further and help you in this important duty, and ſo leave this work to Gods bleſſing.

Firſt, Break off all falſe peace of conſcience; Direct. 1this is the Devils bond to hold the ſoul from ſeeking after Chriſt. As there is the peace of God, ſo there is the peace of Satan, but they are eaſily known, for they are as contrary as Heaven and Hell, as light and darkneſs.

The peace of God flows from a work of grace in the ſoul, and is the peace of a regenerate ſtate; but the peace of Satan is the peace of an p. 272unregenerate ſtate, it is the peace of Death, in the grave Job ſaith their is peace,Iob. 3.17.Job 3:17 there the wicked ceaſe from troubling, ſo a ſoul dead in ſin is full of peace, the wicked one troubleth him not.

The peace of God in the ſoul, is a peace flowing from the removal of guilt, by juſtifying grace, Rom. 5.1. being juſtified by faith in his blood, we have peace with God; but the peace of Satan in the ſoul ariſes, and is maintained by a ſtupidneſs of ſpirit, and inſenſibleneſs of guilt upon the conſcience.

The peace of God is a peace from ſin, that fortifies the heart againſt it, The peace of God that paſſeth all underſtanding, foreignſhall keep your hearts and minds through Chriſt Jeſus, Philip 4.7. the more of this peace there is in the ſoul, the more is the ſoul fortified againſt ſin; But the peace of Satan is a peace in ſin, the ſtrong man armed keeps the houſe, and there all is at peace, Luk. 11.21. The Saints peace, is a peace with God, but not with ſin, the ſinners peace, is a peace with ſin, p. 273but not with God; and this is a peace better broke then kept, it is a falſe, a dangerous, an undoing peace, my brethren, death and judgment will break all peace of conſcience, but onelyonly that which is wrought by Chriſt in the ſoul, and is the fruit of the blood of ſprinkling, when he gives quietneſs who then can make trouble? Job 34.29. Now that peace that death will break, why ſhould you keep? who would be fond of that quietneſs which the flames of Hell will burn in ſunder? and yet how many travel to Hell, through the fools paradice of a falſe peace.

Oh break off this peace; for we can have no peace with God in Chriſt, whilſt this peace remains in our hearts; intus exiſtens prohibet alienum. The Lord Chriſt gives no peace to them that will not ſeek it, and that man will never ſeek it, that doth not ſee his need of it; and he that is at peace in his luſt, ſees no need of the peace of Chriſt. The ſinner muſt be wounded for ſin, and troubled under it, before Chriſt will heal his p. 274wounds, and give him peace from it.

2. Labour after a through work of conviction, Direct. 2every conviction will not do it: the almoſt Chriſtian, hath his convictions as well as the true Chriſtian, or elſe he had never gone ſo far; but they are not ſound and right convictions, or elſe he had gone farther; God will have the ſoul truely ſenſible of the bitterneſs of ſin, before it ſhall taſt the ſweetneſs of mercy. The Plow of conviction muſt go deep, and make deep furrows in the heart, before God will ſow the precious ſeed of grace and comfort there, that ſo it may have depth of earth to grow in. This is the conſtant method of God, firſt to ſhew man his ſin then his Saviour; firſt his danger then his redeemer; firſt his wound, then his cure; firſt his ownvileneſs, then Chriſts righteouſneſs. We muſt be brought to cry out unclean, unclean, to mourn for him whom we have peirced, and then he ſets open For us a fountain to waſh in, for ſin, and for uncleanneſs, Zach. 12. p. 275and the four laſt verſes, compared with Zach. 13. and the firſt verſe. That is a notable place, Job 33.27, 28. He looked upon men, and if any ſay, I have ſinned, and perverted that which was right, and it profited me not; He will deliver his ſoul from going into the pit, and his life ſhall ſee the light. The ſinner muſt ſee the unprofitableneſs of his unrighteouſneſs, before he profits by Chriſts righteouſneſs. The Iſraelites are firſt ſtung with the fiery Serpents, Num. 21.6…8.Num 21:6and then the brazen Serpent is ſet up. Ephraim is firſt throughly convinced, and then Gods bowels of mercy work towards him. Thus it was with Paul, Manaſſeh, the Jaylor, &c. So that this is the unchangeable method of God in working grace to begin with conviction of ſin.

Oh therefore labour for through convictions, and there are three things we ſhould eſpecially be convinced of.

Firſt, Be convinced of the evil of ſin, the filthy and heinous nature of it, this is the greateſt evil in the World, p. 276it wrongs God, it wounds Chriſt, it grieves the holy ſpirit, it ruineth a precious ſoul; all other evils are not to be named with this. My Brethren, though to do ſin be the worſt work, yet to ſee ſin is the beſt ſight; for ſin diſcovered in its vileneſs, makes Chriſt to be deſired in his fulneſs.

But above all labour to be convinced of the miſchief of an unſound heart, what an abhorring it is to God, what certain ruine it brings upon the ſoul, Oh think often of the Hypocrites hell, Mat. 24.51.

Secondly, Be convinced of the miſery and deſperate danger of a natural condition, for till we ſee the plague of our hearts, and the miſery of our ſtate by nature, we ſhall never be brought out of our ſelves, to ſeek help in another.

Thirdly,Direct. 3 Be convinced of the utter inſufficiency and inability of any thing below Chriſt Jeſus, to miniſter releif to thy ſoul in this caſe: all things beſides Jeſus Chriſt are Phyſitians of no value; Iob 13 4.Job 13:4duties, performances, prayers, tears, ſelf-righteouſneſs avail p. 277nothing in this caſe; they make us like the Troupes of Tema, Iob. 6.19.20.Job 6:19Job 6:20to return aſhamed at our diſappointment from ſuch failing brooks.

Alaſs! It is an infinite righteouſneſs that muſt ſatisfie for us, for it is an infinite God, that is offended by us. If ever thy ſin be pardoned it is infinite mercy that muſt pardon it, if ever thou be reconciled to God, it is infinite merit muſt do it; if ever thy heart be changed, and thy ſtate renewed, it is infinite power muſt effect it; and if ever thy ſoul eſcape hell, and be ſaved at laſt, it is infinite grace muſt ſave it.

In theſe three things right and ſound conviction lieth. And wherever the Spirit of God worketh theſe through convictions, it is in order to a true and ſound converſion. For by this means the ſoul is brought under a right qualification for the receiving Chriſt.

You muſt know, that a ſinner, quatenus a ſinner, can never come to Chriſt, for he is dead in ſin, in enmity againſt Chriſt, an enemy to God, p. 278and the grace of God; but there are certain qualifications that come between the ſouls dead ſtate in ſin, and the work of converſion and cloſing with Chriſt,Se Nortons Orthod. Fvangeliſt p. 130. whereby the ſoul is put into a capacity of receiving the Lord Jeſus Chriſt. For no man is brought immediately out of his dead ſtate, and made to beleive in Jeſus Chriſt. There are termini mediantes, ſome qualifications comming in between; now ſound convictions are the right qualifications, for the ſinners receiving Chriſt,Mat. 9.12.13.Matt 9:12Matt 9:13 for he came not to call the righteous, but ſinners to repentance; that is, ſuch as ſee themſelves ſinners, and thereby in a loſt condition; ſo Luke explains it, The ſon of man is come to ſeek and to ſave that which was loſt; Luk. 19.10.Luke 19:10he is annointed and ſent to bind up the broken hearted, to comfort all that mourn.Iſa. 61 1, 2Isa 61:1Isa 61:2

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 fo… p. 279fanctification, 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. 3till 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 p. 280in 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 deathbed companions. There are two p. 281things 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 p. 266convictions; 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 onelyonly almoſt but altogether Chriſtians.

FINIS.