The Almost Christian Discovered, Sermon · Doctrine 2

The Almost Christian Discovered · Sermon · Doctrine 2

p. 15Doct.That there are very many in the world, that are almoſt, and yet but almoſt Chriſtians.

I ſhall demonſtrate the truth of the propoſition, and then proceed to a more diſtinct proſecution.

1. I ſhall demonſtrate the truth of the propoſition, and I ſhall do it by Scripture evidence, which ſpeaks plain and fully to the caſe.

1. The young man in the Goſpel is an eminent proof of this truth, in Mat. 19. from the 16, to the 23. verſe. There you read of one that came to p. 16Chriſt to learn of him the way to Heaven.v. 16. Good Maſter, what good thing ſhall I do that I may have eternal life?

Our Lord Chriſt tells him,v. 17. if thou wilt enter into life, keep the commandements; and when Chriſt tels him which; he Anſwers,v. 20. Lord, all theſe have I kept from my youth up: what lack I yet?

Now do but ſee how far this man went.

Luk. 11.8Luke 11:81. He obeyed] he did not onelyonly hear the Commands of God, but he kept them, now the Scripture ſaith bleſſed is he that hears the Word of God, and keeps it.

2. He obeyed univerſally] not this or that command, but both this and that, he did not halve it with God, or pick and chuſe which were eaſieſt to be done, and leave the reſt, no, but he obeys all, all theſe things have I kept.

…oſ. 6.4.3. He obeyed conſtantly] not in a fit of zeal onelyonly, but in a continued ſeries of duty, his goodneſs was not (as Ephraims) like the morning dew, that paſſes away, no, all theſe things have I kept from my youth up.

p. 174 He profeſſeth his deſire to know and do more] to perfect that which was lacking of his obedience, and therefore he goes to Chriſt, to inſtruct him in his duty; Maſter, what lack I yet? Now would you not think this a good man? alaſs how few go thus far!

And yet as far as he went, he went not far enough; he was almoſt, and yet but almoſt a Chriſtian, for he was an unſound Hypocrite, he forſakes Chriſt at laſt and cleaves to his luſt.v. 21.

This then is a full proof of the truth of the Doctrine.

A ſecond proof of it is that of the Parable of the Virgins, Mat. 25.1. and ſo on.

See what a Progreſs they make, how far they go, in a profeſſion of Chriſt.

1. They are called Virgins] now this is a name given in the Scripture,Pſal. 45 14Ps 45:14 both in the Old Teſtament, and New, to the Saints of Chriſt, Cant. 1.3.2 Cor. 1, 2, 3.2 Cor 1:22 Cor 1:3 The Virgins love thee, ſo Revel. 14.4. the One hundred forty and four thouſand that ſtood with the Lamb on Mount Sion, are called Virgins. p. 18They are called Virgins becauſe they are not defiled with the corruptions that are in the World through luſt.2 P…ta. 4.

Mat. 25.1.Matt 25:1Now theſe here ſeem to be of that ſort, for they are called Virgins.

v. 3 Hiſu at non quaieſcun que animae ſed 1. les quae habent cathalicam fidem, & habere vid ntur bona opera in eccleſia dei. Aug De ver Dom. Ser. 1….2. They take their Lamps] that is, they made a profeſſion of Chriſt.

3. They had ſome kind of Oyl in their Lamps] as appears v. 8. they had ſome convictions, and ſome faith (though not the faith of Gods elect) to keep their profeſſion alive, to keep the Lamp burning.

4. They went] their profeſſion was not an idle profeſſion, they did perform duties, frequent ordinances, and do many things commanded, they made a progreſs, they went.v. 1.

5. They went forth] they went, and out went, they left many behind them, this ſpeaks out their ſeparation from the World.

6. They went with the wiſe Virgins] they joyned themſelves to thoſe who had joyned themſelves to the Lord, and were the Companions of them that were the Companions of Chriſt.Cant. 1.7Song 1:7

p. 197. They go forth to meet the Bridegroom] this ſpeaks out their owning and ſeeking after Chriſt.

8. When they heard the cry of the bridegroom comming, they aroſe, v. 7.and trimmed their Lamps, they profeſs Chriſt more highly, hoping now to go in with the Bridegroom.

9. They ſought for true grace] now, don't we ſay the deſires of grace, are grace? and ſo they are, if true and timely, if ſound and ſeaſonable.

Why lo here a deſire of grace in theſe Virgins, give us of your Oyl.

It was a deſire of true grace, but it was not a true deſire of grace, it was not true becauſe not timely,v. 8. unſound as being unſeaſonable; it was too late.

Their folly was in not taking Oyl when they took their lamps, their time of ſeeking grace was when they came to Chriſt, it was too late to ſeek it when Chriſt came to them. They ſhould have ſought for that, when they took up their profeſſion; it was too late to ſeek it at the coming of the Bridegroom.

p. 20And therefore they were ſhut out, v. 10.and though they cry for entrance, Lord, v. 11.Lord, open to us, yet the Lord Chriſt tells them,v. 12. I know you not.

You ſee how far theſe Virgins go in a profeſſion of Jeſus Chriſt, and how long they continue in it, even till the Bridegroom came; they go to the very doors of Heaven, and there (like the Sodomites) periſh with their hands upon the very threſholds of glory.

They were almoſt Chriſtians, and yet but almoſt: Almoſt ſaved and yet periſh.

You that are profeſſors of the Goſpel of Chriſt, ſtand and tremble, if they that have gone beyond us fall ſhort of Heaven, what ſhall become of us that fall ſhort of them?

If they that are Virgins, that profeſs Chriſt, that have ſome faith in their profeſſion (ſuch as it is) that have ſome fruit in their faith, that outſtrip others, that ſeek Chriſt, that improve their profeſſion, and ſuit themſelves to their profeſſion, nay, that ſeek grace; if ſuch as theſe be p. 21but almoſt Chriſtians, Lord, what then are we?

If theſe two witneſſes be not ſufficient to prove the truth, and confirm the credit of the propoſition;

Take a third, and that ſhall be from the Old Teſtament. Iſa. 58.2. ſee what God ſaith of that people; he gives them a very high Character for a choice people one would think.

They ſeek me daily, they delight to know my way, as a Nation that did Righteouſneſs, and forſook not the Ordinance of their God, they ask of me the Ordinances of Juſtice; they take delight in approaching to God.

See how far theſe went; if God had not ſaid they were rotten and unſound, we ſhould have took them for the Hee Goats before the Flock, Ier. 50.8.Jer 50:8and ranked them among the worthies; pray obſerve.

1. They ſeek God] Now this is the proper Character of a true Saint, to ſeek God. True Saints are called ſeekers of God.Pſal. 24.6.Ps 24:6 This is the generation of them that ſeek him, that ſeek thy face O Jacob, or O God of Jacob.

p. 22Lo here a generation of them that ſeek God, and are not theſe the Saints of God? Nay farther,

2. They ſeek him dayly] here's diligence backed with continuance foreign day, by day, that is every day from day to day. They did not ſeek him by fits and girds, nor in a time of trouble and affliction onelyonly as many do.

Ionah 7.5.Lord, in trouble have they viſited thee, they poured out a prayer when thy chaſtening was upon them, Iſa. 26.16. Many when God viſits them, then they viſit him, but not till then; when God poureth out his afflictions, then they pour out their ſupplications. This is Seamens devotion, when the ſtorms have brought them to their wits end, then they cry to the Lord in their trouble, Pſal. 107.27, 28. many never cry to God till they are at their wits end, they never come to God for help, ſo long as they can help themſelves.

But now theſe here, whom God ſpeaks of are more zealous in their devotion, the others make a vertue of neceſſity, but theſe ſeem p. 23to make conſcience of duty, for ſaith God, they ſeek me dayly.

Sure this is (one would think) a note of ſincerity.

Iob. 27.10Job 27:10Job ſaith of the Hypocrite, will he always call upon God? ſurely no, but now this people call upon God always, they ſeek him dayly, certainly theſe are no Hypocrites.

3. Saith God, They delight to know my ways] ſure this frees them from the ſuſpicion of Hypocriſie, for Job 21.14. they ſay unto God depart from us, we deſire not the knowledg of thy ways.

4. They are as a Nation that did Righteouſneſs] not onelyonly as a Nation that ſpake Righteouſneſs, or knew Righteouſneſs, or profeſſed Righteouſneſs, but as a Nation that did Righteouſneſs, that practiſed nothing but what was juſt and right. They appeared to the judgment of the World as good as the beſt.

5. They forſook not the Ordinances of their God] they ſeem true to their Principles, conſtant to their profeſſion, better then many among us, that caſt off duties, and forſake the Ordinances p. 24of God; but theſe hold out in their profeſſion, they forſook not the Ordinances of God.

6. They ask of me (ſaith God) the Ordinances of Juſtice] they will not make their own wils the rule of right and wrong, but the Law and will of God, and therefore in all their dealings with men, they deſire to be guided and counſelled by God. They ask of me the Ordinances of juſtice.

Iob. 27.0Job 277. They take delight in approaching to God] ſure this can't be the guiſe of a Hypocrite, will he delight himſelf in the Almighty? ſaith Job: no, he will not.

Deliciae l…umanigeneris.Though God is the cheif delight of man, (having everything in him to render him lovely, as was ſaid of Titus Veſpaſian) yet the Hypocrite will not delight in God.

Hypocrita ne que drum ne que divina habet in del ciii.Till the affections are made ſpiritual, there is no affection to things that are ſpiritual, God is a ſpiritual good, and therefore Hypocrites can't delight in God. But theſe are a people that delight in approaching to God.

p. 258. They were a people that were much in faſting, as you may ſee verſ. 3. wherefore have we faſted (ſay they) and thou ſeeſt not? Now this is a duty that doth not ſuppoſe and require truth of grace onelyonly in the heart, but ſtrength of grace.

Mat. 9.17Matt 9:17No man (ſaith our Lord Chriſt) puts new Wine into Old bottles, leaſt the bottles break, and the Wine runs out.

New wine is ſtrong, and Old bottles weak, and the ſtrong Wine breaks the weak veſſel, this is a reaſon Chriſt gives, why his Diſciples who were newly converted (and but weak as yet) were not exerciſed with this Auſtere Diſcipline.

Aſſemblys annot. upon the place.But this people here mentioned were a people that faſted often, afflicted their ſouls much, wore themſelves out by frequent practices of humiliation.

Sure therefore this was new Wine, in new bottles, this muſt needs be a people ſtrong in grace; here ſeems to be grace not onelyonly in truth, but alſo in growth.

p. 26And yet for all this, they were no better then a Generation of Hypocrites, they made a goodly progreſs, and went far, but yet they went not far enough, they were caſt off by God after all. I hope by this time the truth of the point is ſufficiently avouched, and confirmed, that a man may be (yea very many are) almoſt, and yet (no more then) but almoſt Chriſtians.

Now for the more diſtinct proſecution of the point.

1. I ſhall ſhew you ſtep by ſtep, how far a man may go, what attainments he may reach unto, how ſpecious and ſingular a progreſs he may make in Religion, and yet be but almoſt a Chriſtian, when all is done.

2. I will ſhew you, whence it is, that many men go ſo far as that they are almoſt Chriſtians.

3. Why they are but almost Chriſtians, when they have gone thus far.

4. What the reaſon is, why men that go thus far as to be almoſt Chriſtians, yet go no farther then to be almoſt Chriſtians.

p. 27Queſt.1. How far may a man go in the way to Heaven, and yet be but almoſt a Chriſtian?

Anſw.This I ſhall ſhew you in twenty ſeveral ſteps.

1. A man may have much knowledge, much light, he may know much of God, and his Will, much of Chriſt, and his ways, and yet be but almoſt a Chriſtian.

For though there can be no grace without knowledge, yet there may be much knowledge vvhere there is no grace; illumination often goes before, vvhen converſion never follovvs after. The Subject of knovvledge is the underſtanding, the ſubject of holineſs is the Will.

Novv a man may have his underſtanding inlightened, and yet his vvill not at all ſanctified.

Rom. 1.21.Rom 1:21He may have an underſtanding to knovv God, and yet vvant a vvill to obey God. The Apoſtle tells us of ſome that when they knew God, yet they glorified him not as God.

To make a man altogether a Chriſtian, there muſt be light in the head, p. 28and heat in the heart, knowledg in the underſtanding, and zeal in the affections.

Some have zeal and no knowledge, that is blind devotion, ſome have knowledge and no zeal, that is fruitleſs ſpeculation. But where knowledge is joyned with zeal, that makes a true Chriſtian.

Object.But is it not ſaid? this is life eternal to know the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent? John 17.3.

Sol.It is not every knowlege of God and Chriſt that intereſts the ſoul in life eternal. For why then do the Devils periſh? they have more knowledge of God then all the men in the World; for though by their fall they loſt their Holineſs, yet they loſt not their knowledge.

They are called foreign from their knowledge, and yet they are foreign for their malice, Devils ſtill.

Knowledge may fill the head, but it will never better the heart, if there be not ſomewhat elſe. The Phariſes had much knowledge. Behold thou art called p. 29a Jew, and reſteſt in the Law, and makeſt thy boaſt of God, Rom. 2.17 18.Rom 2:17and knoweſt his will, &c. and yet they were a Generation of Hypocrites.

Sinite Sapientes hujus mundi ſapienter deſcendere adinfernumAlaſs, how many have gone loaded with knowledge to hell?

Though it is true, that it is life eternal to know God and Jeſus Chriſt, yet it is as true that many do know God and Jeſus Chriſt, that ſhall never ſee life eternal.

There is, you muſt know, a two fold knowledge, one is common but not ſaving, the other is not common but ſaving; common knowledge is that which floats in the head, but doth not influence nor affect the heart.

This knowledge reprobates may have,Num. 23.10Num 23:10 Balaam ſaw Chriſt from the top of the Rocks, and from the Hills.

Naturaliſts ſay, that there is a pearl in the Toads head, and yet her belly is full of Poyſon. The French have a Berry which they call uve de ſpine, the grape of a Thorn.

The common knowledge of Chriſt is the pearl in the Toads head, the grape that grows upon Thorns, it p. 30may be found in men unſanctified.

Iſa. 53 11.Isa 53:11And then there is a ſaving knowledge of God and Chriſt, which doth include the aſſent of the mind, and the conſent of the will, this is a knowledge that implies faith, by his knowledge ſhall my righteous ſervant juſtifie many.

And this is that knowledge, which leads to life eternal: now whatever that meaſure of knowledge is, which a man may have of God, and of Jeſus Chriſt, yet if it be not this ſaving knowledge, knowledge joyned with affection and application, he is but almoſt a Chriſtian.

… 1.10He onelyonly knows God aright, who knows how to obey him, and obeys according to his knowledge of him, a good underſtanding have all they that do his commandements.

All knowledge without this, makes a man but like Nebuchadnezzers Image, with a Head of Gold, and Feet of Clay.

Some know, but to know,

Some know, to be known,

p. 31Some know, to practiſe what they know.

Now to know, but to know, that's curioſity.

To know, to be known, that's vain glory.

But to know, to practiſe what we know, that is Goſpel duty.

This makes a man a compleat Chriſtian, the other without this makes a man almoſt, and yet but almoſt a Chriſtian.

2. A man may have great and eminent gifts, yea ſpiritual gifts, and yet be but almoſt a Chriſtian. The gift of prayer is a ſpiritual gift, now this a man may have, and yet be but almoſt a Chriſtian, for the gift of prayer is one thing, the grace of prayer is another.

Mat. 7.22.Matt 7:221 Cor. 12.101 Cor 12:10The gift of Preaching and prophecying is a ſpiritual gift, now this a man may have, and yet be but almoſt a Chriſtian. Judas was a great Preacher, ſo were they that came to Chriſt and ſaid, Lord, Lord, we have prophecyed in thy name, and in thy name caſt out Devils, &c.

You muſt know that it is not gifts, p. 32but grace which makes a Chriſtian. For,

1. Gifts are from a common work of the ſpirit, now a man may partake of all the common gifts of the ſpirit, and yet be a reprobate; for therefore they are called common, becauſe they are indifferently diſpenſed by the ſpirit to good and bad, to them that are beleivers, and to them that are not.

They that have grace, have gifts, and they that have no grace may have the ſame gifts, for the ſpirit works in both; nay in this ſenſe, he that hath no grace may be under a greater work of the ſpirit (quoad hoc) as to this thing, then he that hath moſt grace; a graceleſs profeſſour may have greater gifts, then the moſt holy beleiver. He may out-pray, and out-preach, and out-do them, that in ſincerity and integrity out-go him.

2. Gifts are for the uſe and good of others, they are given in ordine ad alium, as the School men ſpeak, for the profiting and edifying of others, p. 33ſo ſays the Apoſtle, 1 Cor. 12.7.Epheſ. 4.12. Dona dantur in adjutorium gratie.Eph 4:12 They are given to profit withal.

Now a man may edifie another by his gifts, and yet be unedified himſelf: He may be profitable to another, and yet unprofitable to himſelf.

A lame man may with his crutch point to thee the right way,The Raven was an unclen bird yet God makes uſe of her to feed Eliah, though ſhe was not good meat, yet it was good meat ſhe brought. and yet not be able to walk in it himſelf: A crooked Taylor may make a ſuit to fit a ſtrait body, though it fit not him that made it, becauſe of his crookedneſs.

The Church (Chriſt Garden incloſed) may be watered through a woodden gutter: The Sun may give light through a ſluttiſh window; and the field may be well ſowed with a dirty hand.

1 Cor. 9.27.1 Cor 9:27The efficacy of the Word doth not depend upon the authority of him that ſpeaks it, but upon the authority of the God that bleſſes it. So that another may be converted by my preaching, and yet I may be a caſtaway notwithſtanding. Balaam makes a clear and rare propheſie of Chriſt, and yet p. 34hath he no benefit by Chriſt, There ſhall come a Star out of Jacob, and a Septer ſhall riſe out of Iſrael. But yet Balaam ſhall have no benefit by it, I ſhall ſee him but not now, I ſhall behold him but not nigh. Numb. 24.17.

God may uſe a mans gifts to bring another unto Chriſt, when he himſelf whoſe gifts God uſes, may be a ſtranger unto Chriſt, one man may confirm another in the faith & yet himſelf may be a ſtranger to the faith.Acts & Mon laſt Edit. 3. vol. p. 141. Pendleton ſtrengthens and confirms Saunders, in Queen Maries days, to ſtand in the truth he had Preached, and to ſeal it with his blood, and yet afterwards plays the Apoſtate himſelf.

Scultetus tells us of one Joannes Speiſerus a famous Preacher at Ausborough in Germany, Scuitet. Annol. P. 118,in the year 1523. who Preached the Goſpel ſo powerfully that divers common Harlots were converted, and became good Chriſtians, and yet himſelf afterwards turned Papiſt, and came to a miſerable end.

Thus the candle may burn bright to light others in their Work, and yet afterwards go out in a ſtink.

p. 353. It is beyond the power of the greateſt gifts to change the heart, a man may Preach like an Apoſtle, pray like an Angel, and yet may have the heart of a Devil. It is grace onelyonly that can change the heart, the greateſt gifts can't change it, but the leaſt grace can, gifts may make a man a Scholar, but grace makes a man a beleiver.

Now if gifts can't change the heart, then a man may have the greateſt gifts, and yet be but almoſt a Chriſtian.

4. Many have gone loaden with gifts to Hell, no doubt Judas had great gifts, for he was a Preacher of the Goſpel, and our Lord Jeſus Chriſt would not ſet him in the work, and not fit him for the work, yet Judas is gone to his own place; the Scribes and Phariſes were men of great gifts,1 Cor. 1.20.1 Cor 1:20 and yet where is the wiſe? where is the Scribe.1 Cor. 1.18.1 Cor 1:18

The Preaching of the Croſs is to them that periſh fooliſhneſs.

Them that periſh, who are they? who? the wiſe and the Learned, both p. 36among Jews and Greeks, theſe are called them that periſh. Surgunt indocti & rapiunt caelum, dum nos cum doctrina noſtra in Gehennam detrudimur, ſaid a great Biſhop, when he ſaw a poor Shepheard weeping over a Toad. The poor illiterate World attain to Heaven, while we with all our learning fall into Hell.

There are three things muſt be done for us if ever we would avoid periſhing.

We muſt be throughly convinced of ſin.

We muſt be really united to Chriſt.

We muſt be inſtated in the Covenant of grace.

Now the greateſt gifts cannot ſtead us in any one of theſe.

They cannot work through convictions.

They cannot effect our union.

They cannot bring us into Covenant relation.

And conſequently they cannot preſerve from eternal periſhing, and if ſo, then a man may have the greateſt gifts, and yet be but almoſt a Chriſtian.

p. 375. Gifts may decay and periſh, they do not lie beyond the reach of corruption,Joh. 4.14.John 4:14 indeed grace ſhall never periſh; but gifts will, grace is incorruptible, though gifts are not; grace is a ſpring whoſe waters fail not, Iſa. 58.11Isa 58:11but the ſtream of gifts may be dryed up. If grace be corruptible in its own nature, as being but a Creature, yet it is incorruptible in regard of its conſerver, as being the new creature; he that did create it in us, will conſerve it for us, he that did begin it will alſo finiſh it.

Heb. 12.2Heb 12:2Gifts have their root in nature, but grace hath its root in Chriſt, and therefore though gifts may die and wither, yet grace ſhall abide for ever.

Now if gifts are periſhing, then (though he that hath the leaſt grace is a Chriſtian, yet) he that hath the greateſt gifts, may be but almoſt a Chriſtian.

Object.But doth not the Apoſtle bid us? covet earneſtly the beſt gifts, 1 Cor. 12.31. why muſt we covet them? and covet them earneſtly, if they avail not to ſalvation?

p. 38Luk. 12.21.Luke 12:21Gifts are good, though they are not the beſt good; they are excellent, but there is ſomewhat more excellent, ſo it follows in the ſame verſe, yet I ſhew unto you a more excellent way, and that is the way of grace; one dram of grace is more worth then a talent of gifts; gifts may make us rich towards men, but it is grace that makes us rich towards God.

Our gifts profit others, but grace profits our ſelves; that whereby I profit another is good, but that whereby I am profited my ſelf is better.

Now becauſe gifts are good, therefore we ought to covet them, but becauſe they are not the beſt good, therefore we ought not to reſt in them; we muſt covet gifts for the good of others, that they may be edified, and we muſt covet grace for the good of our own ſouls, that they may be ſaved; for whoever be bettered by our gifts, yet we ſhall miſcarry without grace.

3. A man may have a high profeſſion of Religion, be much in externall duties of godlineſs, and yet be but almoſt a Chriſtian. p. 39Mark what our Lord Chriſt tells them in Mat. 7.21. Not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven, that is, not every one that makes a profeſſion of Chriſt, ſhall therefore be owned for a true Diſciple of Chriſt.

Rom. 9 6Rom 9:6All are not Iſrael that are of Iſrael, nor are all Chriſtians that make a profeſſion of Religion.

What a goodly profeſſion had Judas, he followed Chriſt, left all for Chriſt, he Preached the Goſpel of Chriſt, he caſt out Devils in the name of Chriſt, he eat and dranck at the Table of Chriſt, and yet Judas was but a Hypocrite.

Moſt profeſſors are like Lillies, fair in ſhew, but foul in ſent; or like Pepper, hot in the mouth, but cold in the ſtomack. The fineſt lace may be upon the courſeſt cloth.

It is a great deceit to meaſure the ſubſtance of our Religion, by the bulk of our profeſſion; and to judge of the ſtrength of our graces by the length of our duties. The Scriptures ſpeak of ſome who having a forme of p. 40godlineſs yet deny the power thereof. Deny the power,2 Tim. 3.5.2 Tim 3:5 that is they don't live in the practiſe of thoſe graces, which they pretend to in their duties, he that pretends to godlineſs, by a ſpecious profeſſion, and yet doth not practice godlineſs, by a Holy converſation, he hath a forme but denies the power.Loquitur hic ut piſo, vivit ut Gallonius.

Hugo compares ſuch to the Oſtrich, qui alas habet ſed non volat, which hath great wings, but yet flies not, many have the wings of a fair profeſſion, but yet uſe them not to mount upward in ſpiritual affections, and a Heavenly converſation.

But to clear the truth of this, that a man may make a high profeſſion of Religion, and yet be but almoſt a Chriſtian, take a four fold evidence.

1. If a man may profeſs Religion, and yet never have his heart changed, nor his ſtate better'd, then he may be a great profeſſor, and yet be but almoſt a Chriſtian.

But a man may profeſs Religion, and yet never have his heart changed, nor his ſtate renewed.

p. 41He may be a conſtant hearer of the word, and yet be a ſinner ſtill; he may come often to the Lords Table, and yet go away a ſinner as he came, we muſt not think that duties, ex opere operato can confer grace.

Many a ſoul hath been converted by Chriſt in an Ordinance, but never was any ſoul converted by an Ordinance without Chriſt.

1 Cor. 20 16.And doth Chriſt convert all that ſit under the ordinances? ſurely no, for to ſome the word is a ſavour of death unto death.

And if ſo then it is plain, that a man may profeſs Religion, and yet be but almoſt a Chriſtian.

2. A man may profeſs Religion and live in a forme of godlineſs in Hypocriſie. Iſaiah 48. 1. Hear ye this, O Houſe of Jacob, which are called by the name of Iſrael, and are come forth out of the waters of Judah, which ſware by the name of the Lord, and make mention of the God of Iſrael, but not in truth, nor in righteouſneſs. what do ye think of theſe? they make mention of the Name of the Lord, there p. 42is their profeſſion; but not in truth, nor in righteouſneſs, there is their diſſimulation; and indeed their could be no hypocriſie in a Religious ſence, were it not for a profeſſion of Religion; for he that is wicked, and carnal, and vile, inwardly, and appears to be ſo outwardly, he is no Hypocrite, but is what he appears, and appears what he is

Hypocrita cupit videri juſtus.But he that is one thing really, and another thing ſeemingly; is carnal and unholy, and yet ſeems to be good and holy, he is an hypocrite.

Tollet inſtit Sacerd. l. 8. c. 9.Thus the Caſuiſts define hypocriſie to be ſimulatio ſanctitatis, a counterfeiting of Holineſs, and this fits exactly with the Greek word foreign, which is from foreign, to counterfeit.

And to this purpoſe the Hebrews have too words for Hypocrites, panim which ſigniſies facies, foreign from the root foreignand Chanephim, which ſignifies counterfeits, from chanaph to diſſemble; ſo that he is an hypocrite that diſſembles Religion, and weareth the face of holineſs, and yet is without the grace of holineſs, he appears to be in ſemblance, what he is not p. 43in ſubſtance, he wears a forme of godlineſs without, onelyonly as a cover of a prophane heart within.

He hath a profeſſion that he may not be thought wicked, but it is but a profeſſion, and therefore he is wicked.

He is the religious Hypocrite, religious, becauſe he pretends to it, and yet a Hypocrite, becauſe he doth but pretend to it; he is like many men in a Conſumption, that have freſh looks, and yet rotten Lungs: or like an apple that hath a skin fair, but a rotten coar, many appear righteous, who are onelyonly righteous in appearance.

And if ſo, then a man may profeſs Religion, and yet be but almoſt a Chriſtian.

3. Cuſtome and faſhion may create a man a profeſſor, as you have many that wear this or that garb, not becauſe it keeps them warmer, or hath any excellency in it, more then another, but meerly for faſhion.

Many muſt have powdered hair, ſpotted faces, feathers in their Caps, &c. for no other end but becauſe they p. 44would be fools in faſhion.

So many profeſs chriſtianity, not becauſe the means of grace warms the heart, or that they ſee any excellency in the ways of God above the world, but meerly to follow the faſhion; I wiſh I might not ſay it hath been true of our days, becauſe Religion hath been uppermoſt, therefore many have profeſſed it, it hath been the gaining trade, and then moſt would be of that trade.

Religion in credit makes many profeſſors but few proſelites, but when religion ſuffers then its confeſſors are no more then its converts; for cuſtome makes the former, but conſcience the latter.

He that is a Profeſſor of Religion, meerly for cuſtome ſake, when it proſpers; will never be a Martyr for Chriſts ſake, when Religion ſuffers.

He that owns the truth to live upon that, will diſown it, when it comes to live upon him.

They ſay that when a houſe is decaying and falling, all the Rats and p. 45Mice will forſake it, while the houſe is firme and they may ſhelter in the rooff, they'l ſtay, but no longer, leſt in the decay the fall ſhould be upon them, and they that lived at top, ſhould lye at bottome.

My brethren may I not ſay we have many that are the vermine, the Rats and Mice of Religion, that would live under the roof of it, while they might have ſhelter in it, but when it ſuffers forſake it, leaſt it ſhould fall, and the fall ſhould be upon them, I am perſwaded this is not the leaſt reaſon why God hath brought the wheel upon the profeſſion of Religion, viz. to rid it of the vermine.

He ſhakes the foundation of the houſe, that theſe Rats and Mice may quit the roof, not to overturne it, but to rid them out of it, as the Husbandman fans the Wheat, that he may get rid of the …haff. The Halcyon days of the Goſpel provoke Hyyocriſie, but the ſufferings of Religion prove ſincerity.

Now then if cuſtome and faſhion make many men profeſſours, then a p. 46man may profeſs Religion, and yet be but almoſt a Chriſtian.

4. If many may periſh under a profeſſion of godlineſs, then a man may profeſs Religion, and yet be but almoſt a Chriſtian.

Pſal. 50.5.Ps 50:5Now the Scripture is clear, that a man may periſh under the higheſt profeſſion of Religion, Chriſt curſed the Fig tree that had leaves and no fruit, It is ſaid, Mat. 8.12. That the Children of the Kingdome ſhall be caſt out into outer Darkneſs. who were theſe? but they that were then the onelyonly people of God in the World, by profeſſion, that had made a Covenant with him by ſacrifice, and yet theſe caſt out.

Mat. 7. v. 22.Matt 7:22In Mat. 7.22. you read of ſome that came and made boaſt of their profeſſion to Chriſt, hoping that might ſave them. Lord (ſay they) have we not prophecyed in thy name, caſt out Devils in thy name, done many wonderful works in thy name.

v. 23.Now what ſaith our Lord Chriſt to this? Then I will profeſs unto them I never knew you, depart from me.

p. 47Mark, here are them that prophecy in his name, and yet periſh in his wrath, in his name caſt out Devils, and then are caſt out themſelves; in his name do many wonderful works, and yet periſh for wicked workers.

The profeſſion of Religion will no more keep a man from periſhing, then calling a Ship the Safeguard, or the Good-ſpeed will keep her from drowning.

As many go to Heaven with the fear of Hell in their hearts, ſo many go to Hell with the name of Chriſt in their Mouths.

Now then if many may periſh under a profeſſion of godlineſs, then may a man be a high profeſſor of Religion, and yet be but almoſt a Chriſtian.

Object.Mat, 10.32.But is it not ſaid by the Lord Chriſt himſelf, he that confeſſes me before men, him will I confeſs before my Father in Heaven.

Now for Chriſt to ſay he will confeſs us before the father, is equivalent to a promiſe of eternal life, for if Jeſus Chriſt confeſs us, God the Father p. 48will never diſown us.

Sol.True, they that confeſs Chriſt, ſhall be confeſſed by him, and it is as true, that this confeſſion is equivalent to a promiſe of ſalvation.

But now you muſt know, that profeſſing Chriſt, is not confeſſing him, for to profeſs Chriſt is one thing, to confeſs Chriſt is another, confeſſion is a living teſtimony for Chriſt, in a time when Religion ſuffers, profeſſion may be onelyonly a lifeleſs formallity in a time when Religion proſpers.

To confeſs Chriſt is to chuſe his ways and own them, to profeſs Chriſt is to plead for his ways, and yet live beſides them.

Profeſſion may be from a feigned love to the ways of Chriſt, but confeſſion is from a rooted love to the Perſon of Chriſt.

To profeſs Chriſt, is to own him when none deny him, to confeſs Chriſt is to plead for him and ſuffer for him when others oppoſe him, Hypocrites may be profeſſors, but the Martyrs are the true confeſſors, profeſſion is a ſwimming down the ſtream, confeſſion p. 49is a ſwimming againſt the ſtream.

Now many may ſwim with the ſtream (like the dead fiſh) that cannot ſwim againſt the ſtream with the living fiſh, many may profeſs Chriſt, that can't confeſs Chriſt, and ſo notwithſtanding their profeſſion yet are but almoſt Chriſtians.

4. To come yet nearer, A man may go far in oppoſing his ſin, and yet be but almoſt a Chriſtian. How far a man may go in this work, I ſhall ſhew you in ſeven Gradual inſtances.

Firſt, A man may be convinced of ſin, and yet be but almoſt a Chriſtian, For,

1. Conviction may be rational as well as ſpiritual, it may be from a natural conſcience enlightned by the word, without the effectual work of the Spirit applying ſin to the heart.

2. Convictions may be worn out; they many times go off, and end not in ſound converſion, ſaith the Church, we have been with Child, we p. 50have been in pain, we have brought forth wind.Iſa. 26.18Isa 26:18

This is the complaint of the Church in reference to the unprofitableneſs of their afflictions, and it may be the complaint of moſt in reference to the unprofitableneſs of their convictions.

3. many take convictions of ſin, to be converſion from ſin, and ſo ſit down and reſt in their conviction. That is a ſad complaint God makes of Ephraim, Ephraim is an unwiſe ſon, for he ſhould not ſtay long in the place of the breaking forth of Children. Hoſ. 13.13.Hos 13:13Now then, if convictions may be onelyonly from natural conſcience, if they may be worn out, or may be miſtaken, and reſted in for converſion, then a man may have convictions, and be but almoſt a Chriſtian.

Heb. 12.16.17.Heb 12:16Heb 12:17Secondly, A man may mourn for ſin, and yet be but almoſt a Chriſtian, ſo did Saul, ſo did Eſau, for the loſs of his birthright, which was his ſin, and therefore he is called by the ſpirit of God prophane Eſau, yet he ſought it p. 51again carefully with tears.

Object.But doth not Chriſt pronounce them bleſſed that mourn, Mat. 5.4. Bleſſed are they that mourn?

Sure then if a man mourn for ſin, he is in a good condition; you ſee, ſaith Nazianzen, Greg Naz. Jrat. 17.foreign that ſalvation is joyned with forrow.

Sol.I anſwer, it is true, that they who mourn for ſin in the ſence Chriſt there ſpeaks of are bleſſed; but all mourning for ſin, doth not therefore render us bleſſed.

1. True mourning for ſin, muſt flow from ſpiritual conviction of the evil, and vileneſs, and damnable nature of ſin.

Now all that mourn for ſin don't do it from a through work of ſpiritual conviction upon the ſoul, they have not a right ſenſe of the evil and vileneſs of ſin.

2. True mourning for ſin, is more for the evil that is in ſin, then the evil that comes by ſin; more becauſe it diſhonours God, and wounds Chriſt, and grieves the Spirit, and makes p. 52the ſoul unlike God, then becauſe it damns the ſoul.

Mat. 8.12Matt 8:12Now there are many that mourn for ſin, not ſo much for the evil that is in it, as for the evil that it brings with it; there is mourning for ſin in Hell, you read of weeping and wailing there.

The damned are weeping and mourning to eternity, there is all ſorrow, and no comfort, as in Heaven their is peace without trouble, joy without mourning, ſo in Hell there is trouble without peace, mourning without joy, weeping and wailing inceſſantly, but it is for the evil they feel by ſin, and not for the evil that is in fin.

So that a man may mourn for ſin, and yet be but almoſt a Chriſtian, it may grieve him to think of periſhing for ſin, when it doth not greive him that he is defiled and polluted by ſin.

Thirdly, A man may make large confeſſion of ſin, to God, to others, and yet be but almoſt a Chriſtian.

How ingenuouſly doth Saul confeſs p. 53his ſin to David, I have ſinned (ſaith he) thou art more righteous then I. Behold I have played the fool, and have erred exceedingly.1 Sam. 24.17. & 26.21.1 Sam 24:171 Sam 26:21

Mat 27.4Matt 27:4So Judas makes a full confeſſion, I have ſinned in betraying innocent blood.

Yet Saul and Judas were both rejected of God; ſo that a man may confeſs ſin, and yet be but almoſt a Chriſtian.

Object.1 Joh. 1.9 Peccato rum confeſſio ſynecdoch…ce univerſam paenitentiam hoc loco ſignificat. Vorſt. in loc.1 John 1:9But is not confeſſion of ſin, a character of a child of God? doth not the Apoſtle ſay, if we confeſs our ſins, God is juſt and faithful to forgive them? No man was ever kept out of Heaven for his confeſſed badneſs, though many are kept out of Heaven for their ſuppoſed goodneſs.

Judah in Hebrews, ſignifies confeſſion, now Judah got the Kingdom from Reuben; confeſſion of ſin is the way to the Kingdom of Heaven.

Sol.There are ſome that confeſs ſin and are ſaved, there are others that confeſs ſin and periſh.

1. Many confeſs ſin meerly out of cuſtome, and not out of conſcience, p. 54you ſhall have many that will never pray but they will make a long confeſſion of ſin, and yet never feel the weight or burden of it upon their conſciences.

Many will confeſs leſſer ſins, and yet conceal greater, like the Patient in Plutarch, that complained to his Phyſitian of his finger, when his Liver was rotten.

3. Many will confeſs ſin in the general, or confeſs themſelves ſinners, and yet ſee little, and ſay leſs, of their particular ſins; an implicite confeſſion (as one ſaith) is almoſt as bad as an implicite faith.

Where confeſſion is right, it will be diſtinſt, eſpecially of thoſe ſins that were our cheif ſins.

1 Tim 1.13.5.1 Tim 1:131 Tim 1:5Pſal. 51.4.14.Ps 51:4Ps 51:14So David conſeſſes his blood guiltineſs, and adultery; ſo Paul, his blaſphemy perſecution, and injury againſt the Saints. It is bad to hear men confeſs they are great ſinners, and yet can't confeſs their ſins.

Though the leaſt ſin be too bad to be committed, yet there is no ſin too bad to be confeſſed.

p. 554. Many will confeſs ſin, but it is onelyonly under extremity, that is not free and voluntary, Pharoah confeſſes his ſin, but it was when judgment compelled him.

Exod. 10.16.Exod 10:16I have ſinned againſt the Lord, ſaith he, but it was when he had had eight plagues upon him.

Many do by their ſins, as Marriners do by their goods, caſt them out in a ſtorme, wiſhing for them again in a calm; confeſſion ſhould come like water out of a ſpring, which runs freely, not like water out of a ſtill, which is forced by fire.

5. Many confeſs their ſins, but with no intent to forſake ſin, they confeſs the ſins they have committed, but don't leave the ſins they have confeſſed.

Many men uſe confeſſion as Lewis the eleventh of France did his Crucifix, he would ſwear an Oath, and then kiſs it, and ſwear again, and then kiſs it again.

So many ſin, and then confeſs they do not well, but yet never ſtrive to do better.

p. 56Mr. Torſhel tells a ſtory of a Miniſter he knew, that would be often drunk, and when he came into the Pulpit, would confeſs it very lamentingly, and yet no ſooner was he out of the Pulpit, but he would be drunk again, and this would he do as conſtantly as men follow their trades.

Now then if a man may confeſs ſin, meerly out of cuſtome, if he may confeſs leſſer ſins, and yet conceal greater, if he may confeſs ſin onelyonly in the general, or onelyonly under extremity, or if he may confeſs ſin, without any intent to forſake ſin, then ſurely a man may confeſs ſin, and yet be but almoſt a Chriſtian.

Act. 8, 13.Acts 8:13Fourthly, A man may forſake ſin, and yet be but almoſt a Chriſtian, he may leave his luſt and his wicked ways which he ſometimes lived in, and in the judgement of the world become a new man, and yet not be a new creature. Simon Magus when he hears Philip preaching concerning the Kingdom of God, leaves his ſorcery and witchcraft, and beleeves.

Object.But youl ſay, this ſeems contrary p. 57to Scripture, for that ſays,Prov. 28.13.Prov 28:13 He that confeſſes and forſakes ſin ſhall have mercy: But I confeſs ſin, yea, not only ſo, but I alſo forſake ſin, ſure therefore this mercy is my portion, it belongs to me.

Sol.It is true, that where the ſoul forſakes ſin from a right principle, after a right manner, to a right end; where he forſakes ſin as ſin, as being contrary to God, and the purity of his nature.

This declares that Soul to be right with God, and the promiſe ſhall be made good to it, he ſhall finde mercy.

But now pray mind, there is a forſaking ſin that is not right but unſound.

1. Open ſins may be deſerted, and yet ſecret ſins may be retained; now this is not a right forſaking, ſuch a ſoul ſhall never finde mercy: A man may be cured of a wound in his fleſh, and yet may die of an impoſtume in his bowels.

2. A man may forſake ſin but not as ſin; for he that forſakes ſin as ſin, p. 58forſakes all ſin; à quatenus ad omne valet conſequentia: It is impoſſible for a man to forſake ſin as ſin, unleſs he forſakes all that he knows to be ſin.

3. A man may let one ſin go to hold another the faſter; as a man that goes to ſea, would willingly ſave all his goods, but if the ſtorm ariſes that he cannot, then he throws ſome overboard to lighten the veſſel, and ſave the reſt. So did they Acts 27.38.

So the ſinner chuſes to keep all his ſins, but if a ſtorm ariſes in his conſcience, why then he will heave one luſt overboard to ſave the life of another.

4. A man may let all ſin go, and yet be a ſinner ſtill; for there is the root of all ſin in the heart though the fruit be not ſeen in the life; the tree lives, though the boughs be lopt off

Pſa. 51.5.Ps 51:5As a man is a ſinner before ever he acts ſin, ſo (till grace renew him) he is a ſinner though he leaves ſin, for there is original ſin in him enough to damn and deſtroy him.

p. 595. Sin may be left and yet be loved, a man may forſake the life of ſin and yet retain the love of ſin; now though leaving ſin makes him almoſt a Chriſtian, yet loving ſin ſhews he is but almoſt a Chriſtian.

It is a leſs evil to do ſin and not love it, then to love ſin and not do it; for to do ſin may argue onelyonly weakneſs of Grace, but to love ſin argues ſtrength of luſt; What I hate that do I, Rom. 7.15.

Sin is bad in any part of man, but ſin in the affection is worſe then ſin in the converſation; for ſin in the converſation may be onelyonly from infirmity, but ſin in the affection is the fruit of choyce and unregeneracy.

6. All ſin may be chained and yet the heart not changed, and ſo the nature of the ſinner is the ſame as ever. A dog chained up is a dog ſtill, as much as if he was let looſe to devour.

There may be a ceſſation of arms between enemies, and yet the quarrel may remain on foot ſtill; there may be a making Truce where there is no making Peace.

p. 60A Sinner may lay the weapons of ſin out of his hand, and yet the enmity againſt God ſtill remain in his heart.

There may be a truce, he may not ſin againſt him; but there can be no peace till he be united unto him.

Reſtraining Grace holds in the Sinner, but it is Renewing Grace that changes the Nature; Now many are held in by Grace from being open Sinners, that are not renewed by Grace, and made true Beleevers.

Now then if a man may forſake open ſins, and retain ſecret ſins; if he may forſake ſin, but not as ſin; if he may let one ſin go to hold another the faſter; if a man may let all ſin go and yet be a ſinner ſtill; if ſin may be left and yet be loved; Finally, if all ſin may be chained, and yet the heart not changed, then a man may forſake ſin, and yet be but almoſt a Chriſtian.

Fifthly, A man may hate ſin, and yet be but almoſt a Chriſtian, Abſalom p. 61hated Amnons uncleanneſs,2 Sam. 13 22, 28.2 Sam 13:222 Sam 13:28 with his Siſter Thamar, yea, his hatred was ſo great, as that he ſlew him for it, and yet Abſalom was but a wicked man.

ObjectBut the Scripture makes it a ſign of a gracious heart to hate ſin, yea though a man do, through infirmity, fall into ſin, yet if he hates it, this is a proof of grace. Paul proves the ſincerity of his heart, and the truth of his grace by this hatred of ſin, though he committed it, Rom. 7.15. what I hate, that do I.

Nay what is grace but conformitas cum archetypo, a conformity of the ſoul to God, to love as God loves, to hate as God hates, now God hates ſin, it is one part of his holineſs, to hate all ſin.

Sol.And if I hate ſin, then am I conformed to God, and if I am conformed to God, then am I altogether a Chriſtian.

It is true, that there is a hatred of ſin which is a ſign of grace, and which flows from a principle of grace, and is grace, as for inſtance.

p. 62To hate ſin, as it is an offence to God, a wrong to his Majeſty; to hate ſin, as it is a breach of the command, and ſo a wicked controuling Gods will, which is the onelyonly rule of goodneſs, to hate ſin, as being a diſ-ingenuous tranſgreſſion of that law of love eſtabliſhed in the blood and death of Chriſt, and ſo in a degree a crucifying of Chriſt afreſh.

To hate ſin as being a greiving and quenching the Spirit of God, as all ſin in its nature is.

Thus to hate ſin is grace, and thus every true Chriſtian hates ſin.

But though every man that hath grace, hates ſin, yet every man that hates ſin hath not grace. For,

A man may hate ſin from other principles, not as it is a wrong to God, or a wounding Chriſt, or a greiving the Spirit, for then he would hate all ſin, for there is no ſin but hath this in the nature of it. But,

1. A man may hate ſin for the ſhame that attends it, more then for the evil that is in it.

Some ſinners there are who declare p. 63their ſin as Sodom, and hide it not. Iſa. 3.9.Isa 3:9they are ſet down in the ſeat of the ſcornful, they glory in their ſhame, Pſal. 1.1.Ps 1:1Phil. 3.19.

But now others there are who are aſhamed of ſin, and therefore hate it, not for the ſins ſake, but the ſhames ſake. This made Abſalom hate Amnons uncleanneſs, becauſe it brought ſhame upon him and his Siſter.

2. A man may hate ſin more in others then in himſelf, ſo doth the Drunkard, he hates drunkenneſs in another, and yet practiſes it himſelf; The Lyar hates falſe-hood in another, but likes it in himſelf.

Now he that hates ſin from a principle of grace, hates ſin moſt in himſelf, he hates ſin in others, but he loaths moſt the ſins of his own heart.

3. A man may hate one ſin, as being contrary to another; There is a great contrariety between ſin and ſin, between luſt and luſt: It is rhe excellency of the life of grace, that it is a uniforme life, there is no one grace contrary to another, the graces of p. 64Gods Spirit are different, but not differing; faith, and love, and holineſs are all one, they conſiſt together at the ſame time, in the ſame ſubject, nay they can't be parted, there can be no faith without love, no love without holineſs, and ſo on the other hand, no holineſs without love, no love without faith.

Tit. 3.3.Titus 3:3So that this makes the life of grace an eaſie and excellent life, but now the life of ſin is a diſtracting contradictious life, wherein a man is a ſervant to contrary luſts, the luſt of pride and prodigality is contrary to the luſt of covetouſneſs, &c.

Now when one luſt gets to be the Maſter luſt in the ſoul, then that works a hatred of its contrary, where covetouſneſs gets the heart, there the heart hates pride, and where pride gets uppermoſt in the heart, there the heart hates covetouſneſs.

Thus a man may hate ſin not from a principle of grace, but from the contrariety of luſt.

He don't hate any ſin as it is ſin, but he hates it as being contrary to his beloved ſin.

p. 65Now then if a man may hate ſin for the ſhame that attends it, if he may hate ſin more in others then in himſelf, and if he may hate one ſin as being contrary to another, then he may hate ſin, and yet be but almoſt a Chriſtian.

Sixtly, A man may make great vows and promiſes, he may have ſtrong purpoſes, and reſolutions againſt ſin, and yet be but almoſt a Chriſtian.

Exod. 8.8Exod 8:81 Sam 26 21.1 Sam 26:21Thus did Saul, he promiſes and reſolves againſt his ſin, Return my Son David, ſaith he, for I will no more do thee harm. What promiſes and reſolves did Pharoah make againſt that ſin of detaining Gods people? Saith he, I will let the people go, that they may do Sacrifice to the Lord; and again, I will let ye go, and ye ſhall ſtay no longer, Exod. 9.28.

And yet Saul and Pharaoh both periſhed in their ſins, the greateſt purpoſes and promiſes againſt ſin will not make a man a Chriſtian. For,

1. Purpoſes and promiſes againſt ſin, never hurt ſin; we ſay, threatned folk live long, and truely ſo do p. 66threatned ſins. It is not new purpoſes but a new nature that muſt help us againſt ſin; purpoſes may bring to the birth, but without a new nature, there is no ſtrength to bring forth.

The new nature is the beſt ſoyl for holy purpoſes to grow in, otherwiſe they wither and dye, like plants in an improper ſoyl.

2. Trouble and afflictions may provoke us to large purpoſes and promiſes againſt ſin for the future; what more common then to vow and not to pay, to make vows in the day of trouble, which we make no conſcience to pay, in the day of peace?

Many Covenant againſt ſin, when trouble is upon them, and then ſin againſt their Covenant when it is removed from them.

It was a brave rule that Pliny in one of his Epiſtles gave his friend to live by.

Ʋt tales eſſe perſeveremus ſani, quales nos futuros eſſe profitemur infirmi.

— That we ſhould continue to be ſuch when we are well, as we promiſe to be when we are ſick.

p. 67Many are our ſick-bed promiſes, but we are no ſooner well, but we grow ſick of our promiſes.

3. Purpoſes and reſolves againſt ſin for the future may be onelyonly a temptation to put off repentance for the preſent; Satan may put a man on to good purpoſes, to keep him from preſent attempts.

He knows whatever we purpoſe, yet the ſtrength of performance is not in our ſelves.

He knows that purpoſes for the future, are a putting God off for the preſent, they are a ſecret will-not to a preſent opportunity. That is a notable paſſage, Luk. 9.59. follow me, ſaith Chriſt to the two men; Now ſee what anſwers they give to Chriſt, Suffer me firſt to go bury my Father, ſays one; this man purpoſes to follow Chriſt, onelyonly he would ſtay to bury his father: Says the other, Lord, I will follow thee but let me firſt go and bid them farwel which are at my houſe, verſ. 61. I will follow thee, but onelyonly I would firſt go and take my leave of my friends, or ſet my houſe in order.

p. 68And yet we do not finde that ever they followed Chriſt, notwithſtanding their fair purpoſes.

4. Nature unſanctified may be ſo far wrought on as to make great promiſes and and purpoſes againſt ſin.

1. A natural man may have great convictions of ſin, from the workings of an enlightned conſcience.

2. He may approve of the Law of God.

3. He may have a deſire to be ſaved.

Now theſe three together, The workings of conſcience, The ſight of the goodneſs of the law, A deſire to be ſaved, may bring forth in a man great purpoſes againſt ſin, and yet he may have no heart to perform his own purpoſes. This was much-what the caſe of them, Deut. 5. ſay they to Moſes, verſ. 27. Go thou near and hear all that the Lord our God ſhall ſay, and tell thou it to us, and we will hear it and do it.

This is a fair prmiſe, and ſo God takes it, verſ. 28. I have heard the words of this people, they have well ſaid p. 69all that they have ſpoken. So ſaid, and ſo done, had been well, but it was better ſaid then done; for though they had a tongue to promiſe, yet they had no heart to performe; and this God ſaw, therefore ſaid he v. 29. O that there were ſuch a heart in them, that they would fear me and keep my commandements always, that it might be well with them.

They promiſe to fear God and keep his Commandents, but they wanted a new heart to performe what an unſanctified heart had promiſed.

Mat. 21.30.Matt 21:30It fares with men in this caſe, as it did with that ſon in the Goſpel, That ſaid he would go into the Vine-yard, but went not.

Now then, if purpoſes and promiſes againſt ſin, never hurt ſin, if preſent afflictions may draw out large promiſes, if they may be the fruit of a temptation, or if from nature unſanctified, ſurely then a man may promiſe and purpoſe much againſt ſin, and yet be but almoſt a Chriſtian.

Seventhly, A man may maintain a ſtrife and combate againſt ſin in himſelf p. 70and yet be but almoſt a Chriſtian. So did Balaam, when he went to curſe the people of God, he had a great ſtrife within himſelf, How ſhall I curſe (ſaith he) where God hath not curſed? Or how ſhall I deſie, Numb. 23.8.Num 23:8whom the Lord hath not defied?

Mat. 27.24.Matt 27:24Mark. 15.12, 14.Mark 15:12Mark 15:14And did not Pilate ſtrive againſt his ſin, when he ſaid to the Jews, ſhall I crucifie your King? what evil hath he done? I am innocent of the blood of this juſt man.

Object.Gal. ….17But you will ſay is not this an argument of grace, when their is a ſtriving in the ſoul againſt ſin? for what ſhould oppoſe ſin in the heart but grace? The Apoſtle makes the luſting of the fleſh againſt the ſpirit, and the ſpirit againſt the fleſh, to be an argument of grace in the heart. Now I find this ſtrife in my heart; though the remainders of corruption ſometimes break out into actual ſins, yet I find a ſtriving in my ſoul againſt ſin.

Sol.It is true, there is a ſtriving againſt ſin, which is onelyonly from grace, and is proper to beleivers, and there is a ſtriving againſt ſin which is not from p. 71grace, and therefore may be in them that are not beleivers.

There is a ſtrife againſt ſin in one and the ſame faculty, the will againſt the will, the affection againſt the affection, and this is that which the Apoſtle calls the luſting of the fleſh againſt the ſpirit, that is, the ſtriving of the unregenerate part againſt the regenerate, and this is ever in the ſame faculty, and is proper to beleivers onelyonly.

An unbeleiver never finds this ſtrife in himſelf, this ſtrife cannot be in him, it is impoſſible (as ſuch) that is, while he is on this ſide a ſtate of grace.

Video meliora proboque deteriora ſequor.But then there is a ſtriving againſt ſin in divers faculties, and this is the ſtrife that is in them that are not beleivers, there the ſtrife is between the will and the conſcience; conſcience enlightned and terrified with the fear of Hell and damnation, that is againſt ſin; the will and affection (not being renewed) they are for ſin.

And this cauſes great tuggings and ſtrong combates many times in the ſinners heart.

p. 72Thus it was with the Scribes and Phariſees, conſcience convinced them of the Divinity of Chriſt, and of the truth of his being the Son of God, and yet a perverſe will and carnal affections cry out, crucifie him, crucifie him.

Conſcience pleaded for him, he had a Witneſs in their boſomes: and yet there wills were bent againſt him, and therefore they are ſaid to have reſiſted the ſpirit, viz. the workings and convictions of the ſpirit in their conſciences, Acts 7.51.

And this is the caſe of many ſinners; when will and affections are for ſin, and plead for it, conſcience is againſtit, and many times frights the ſoul from the doing of it.

And hence men take that which oppoſes ſin in them to be grace, when it is onelyonly the work of a Natural conſcience; they conclude the ſtrife is between grace and ſin, the regenerate and unregenerate part, when alas it is no other then the contention of a natural conſcience againſt a corrupt will and affections.

And if ſo, then a man may have great p. 73ſtrifes and combates, againſt ſin in him, and yet be but almoſt a Chriſtian.

5. A man may deſire grace, and yet be but almoſt a Chriſtian; ſo did the five fooliſh Virgins, Mat. 25.8. Give us of your Oyl, what was that but true grace? it was that Oyl that lighted the wiſe Virgins into the Bridegrooms Chamber.

They do not onelyonly deſire to enter in, but they deſire Oyl to light them in, wicked men may deſire Heaven, deſire a Chriſt to ſave them, there is none ſo wicked upon earth but deſire to be happy in Heaven.

But now here are them that deſire grace as well as glory, and yet theſe are but almoſt Chriſtians.

Object,…But is it not commonly taught, that deſires of grace are grace? Nay doth not our Lord Chriſt himſelf make it ſo? Bleſſed are they that hunger and thirſt after righteouſneſs, for they ſhall be filled.

…It is true, that there are ſome deſires of grace which are grace. As,

1. When a man deſires gra… … a right ſenſe of his natural … p. 74he ſees the vileneſs of ſin, and the woful defiled and loathſome condition he is in by reaſon of ſin, and therefore deſires the grace of Chriſt to renew and change him, this is grace. This ſome make to be the loweſt degree of ſaving faith.

2. When a man joyns proportionable endeavours to his deſires, doth not onelyonly wiſh for grace, but work for grace, ſuch deſires are grace.

3. When a mans deſires are conſtant and unceſſant, that ceaſe not but in the attainment of their Object, ſuch deſires are true grace.

They are a part of the eſpecial work of the Spirit.

They do really partake of the nature of grace; now it is a known makim, Quicquid participat de natura totius eſt pars totius, That which partakes of the nature of the whole is a part of the whole, the filings of gold, are gold. The Sea is not more really water, then the leaſt drop; the flame is not more really fire, then the leaſt ſpark, for theſe do participare de natura totius.

p. 75But though all true deſires of grace, are grace, yet all deſires of grace are not true. For.

1. A man may deſire grace but not for it ſelf, but for ſomewhat elſe; not grace for grace's ſake, but for heavens ſake; He don't deſire grace that his nature may be changed, his heart renewed, the Image of God ſtampt upon him, and his luſts ſubdued in him.

Theſe are bleſſed deſires found onelyonly in true beleivers.

The true Chriſtian onelyonly can deſire grace for graces ſake, but the almoſt Chriſtian may deſire grace for Heavens ſake.

2. A man may deſire grace without proportionable indeavours after grace; many are good at wiſhing, bad at working, like him that lay in the graſs on a Summers day, crying out, O ſi hoc eſſet laborare! Oh that this were to work.

Salomon ſaith,Virtutem exoptant contabeſcunt que relicta. Perſ. the deſires of the ſlothful kills him; How ſo? For his bands refuſe to labour, Prov. 21.25. He periſheth in his deſires.

p. 76The beleiver joyns deſires and indeavours together,Impii non curant quercre quem tamen deſiderant invenire, eupientes coaſequi ſed non & ſequ. Bern. one thing have I deſired of the Lord, and that I will ſeek after, Pſal. 27.4.

3. A mans deſires of grace may be unſeaſonable; thus the fooliſh Virgins deſired Oyl when it was too late.

Eccleſ. 8.5.Eccl 8:5The beleivers deſires are ſeaſonable, he deſires grace in the ſeaſon of grace, and ſeeks in a time when it may be found. The wiſe mans heart knows both time and Judgement. He knows his ſeaſon, and hath wiſdom to improve it.

Sera ſapiunt PorygesThe ſilly ſinner doth all his works out of ſeaſon, he ſins away the ſeaſons of grace, and then deſires grace when the ſeaſon is over; the ſinner doth all too late, as Eſau deſired the bleſſing when it was too late, and therefore he loſt it, whereas had he come ſooner he had obtained it.

Moſt men are like Epimetheus, wiſe too late; they come when the Market is done, when God hath ſhut in ſhop then they have their Oyl to get.

p. 77When they lye upon their death beds, then they deſire holy hearts.

4. Deſires of grace in many are very inconſtant,Hoſ. 6.4. Ionah 4.6.7.Hos 6:4Jonah 4:6Jonah 4:7 and fleeting like the morning dew that quickly paſſes away. Or like Jonah's Gourd, that ſprings up in a night and withers in a night, they have no root in the heart, and therefore quickly periſh; now then if a man may deſire grace but not for graces ſake, if deſires may be without indeavours; if a man may deſire grace when tis too late, if theſe deſires may be but fleeting and inconſtant, then may a man deſire grace, and yet be but almoſt a Chriſtian.

6. A man may tremble at the word of God, and yet be but almoſt a Chriſtian, Dan. 5.6.Dan 5:6as Belſhazzer did at the handwriting upon the wall.

Object.Iſa. 66.2.Isa 66:2But is not that a note of ſincerity and truth of grace to tremble at the word? doth not God ſay, to him will I look, that is of a poor and contrite ſpirit, and trembles at my word;

Sol.There is a two fold trembling.

Firſt, One is when the word diſcovers the guilt of ſin and the Wrath p. 78of God that belongs to that guilt, this, where conſcience is awake cauſes trembling and amazement; thus when Paul Preached of righteouſneſs and judgment, Act, 24 25it is ſaid Felix trembled.

Secondly, There is a trembling which ariſes from a holy dread, and reverence of the Majeſty of God, ſpeaking in his word; this is onelyonly found in true beleivers, and is that which keeps the ſoul low in its own eyes. Therefore mark how the words run in Iſa. 66.2. To him will I look that is of a poor and contrite ſpirit, and trembles at my Word.

Iames 2.19.Jas 2:19God don't make the promiſe to him that trembles at the word, for the Devils beleive and tremble, the word of God can make the proudeſt ſtouteſt ſinner in the World to ſhake and tremble, but it is to the poor and contrite ſpirit that trembles; where trembling is the fruit of a ſpirit broken for ſin, and low in its own eys there will God look.

Now many tremble at the Word, but not from poverty of ſpirit, not p. 79from a heart broken for ſin, and low in its own eys, not from a ſenſe of the Majeſty and holineſs of God; and therefore notwithſtanding they tremble at the word, yet are they but almoſt Chriſtians.

7. A man may delight in the Word, Iſa. 58.2.Isa 58:2and Ordinances of God, and yet be but almoſt a Chriſtian, Iſa. 58.2. They take delight in approaching to God.

And it is ſaid of that ground Mat. 13.20. that it received the word with joy, and yet it was but ſtony ground.

Object.Pſal. 1.2.Ps 1:2But is it not made a character of a godly man to delight in the Word of God? doth not David ſay, he is a bleſſed man that delights in the Law of the Lord?

Sol.There is a delighting in the word, which flows from grace, and is a proof of bleſſedneſs.

1. He that delights in the Word, becauſe of its ſpirituality, he is a Chriſtian indeed; the more ſpiritual the Ordinances are, the more doth a gratious heart delight in them.

p. 802. When the word comes cloſe to the conſcience, rips up the heart, and diſcovers ſin, and yet the ſoul delights in it notwithſtanding, this is a ſign of grace.

3. When delight ariſes from that communion that is to be had with God there, this is from a principle of grace in the ſoul.

But there may be a delight in the word, where there is no grace.

1. There are many delight in the word, becauſe of the eloquence of the Preacher; they delight not ſo much in the truths delivered, as in the dreſs that they are delivered in.

Ezek 33.323.Ezek 33Thus it is ſaid of the Prophet Ezekiel, that he was to them as a very lovely ſong of one that hath a pleaſant voice.

2. There are very many delight to hear the word, that yet take no delight to do it,Ezek. 33.2Ezek 33:2 ſo ſaith God of them in Ezek. 33.2. they delight to hear my words, but they do them not.

Now then, if a man may delight in the word more becauſe of the eloquence p. 81of the Preacher, then becauſe of the ſpiritualneſs of the matter; if he may delight to hear the Word, and yet not delight to do it, then he may delight in the Word, and yet be but almoſt a Chriſtian.

8. A man may be a member of the Church of Chriſt, he may joyn himſelf to the people of God, partake with them in all Ordinances, and ſhare of all Church Priviledges, and yet be but almoſt a Chriſtian.

So the five fooliſh Virgins joyned themſelves to the wiſe, and walked together.

Many may be members of the Church of Chriſt, and yet not members of Chriſt the head of the Church.

There was a mixed multitude came up with the Church of Iſrael out of Egypt, they joyned themſelves to the Iſraelites, owned their God, left their own Country, and yet in heart Egyptians notwithſtanding.

All are not Iſrael that are of Iſrael, Rom. 9.6.

The Church in all Ages hath had p. 82unſound members; Cain had communion with Abel, Iſhmael dwelt in the ſame houſe with Iſaack; Judas was in fellowſhip with the Apoſtles, and ſo was Demas with the reſt of the Diſciples.

There will be ſome Bran in the fineſt Meal; the Draw-Net of the Goſpel, catches bad fiſh as well as good; the Tares and the Wheat grow together, and it will be ſo till the Harveſt.

Mat. 3.12Matt 3:12Heb. 12.23.Heb 12:23God hath a Church where there are no members but ſuch as are true members of Chriſt, but it is in Heaven, it is the Church of the firſt born, there are no Hypocrites, no rotten, unſound profeſſors, none but the ſpirits of juſt men made perfect, all is pure Wheat that God layeth up in that Garner, there the Chaff is ſeparated to unquenchable fire.

But in the Church on Earth, the Wheat and the Chaff lie in the ſame heap together, the Samaritans will be ne'r of Kin to the Jews, when they are in proſperity; ſo while the Church of God flouriſheth in the World, p. 83many will joyn to it, they will ſeem Jews, though they are Samaritans, and ſeem Saints, though yet they are no better then almoſt Chriſtians.

9. A man may have great hopes of Heaven, great hopes of being Saved, and yet be but almoſt a Chriſtian.

Heb. 6.19.Heb 6:19Indeed there is a hope of Heaven, which is the Anchor of the ſoul, ſure and ſtedfaſt, it never miſcarries, and it is known by four properties.

Firſt, It is a hope which purifies the heart, purges out ſin, 1 John 3.3. He that hath this hope purifies himſelf, even as God is pure.

That ſoul that truely hopes to enjoy God, truely indeavours to be like God.

Rom. 5.2.Rom 5:2Secondly, It is a hope which fils the heart with gladneſs, we rejoyce in hope of the glory of God.

Pſa. 130.5Ps 130:5Thirdly, It is a hope that is founded upon the promiſe, as there can be no true faith without a promiſe, ſo nor any true hope; faith applies the promiſe, and hope expects the fulfilling the promiſe; faith relies upon the truth of it, and hope waits for p. 84the good of it; faith gives intereſt, hope expects livery and ſeiſin.

Rom. 15.13.Rom 15:13Fourthly, It is a hope that is wrought by God himſelf in the ſoul, who is therefore called the God of hope, as being the Author as well as the Object of hope.

Col. 1.27.Col 1:27Now he that hath this hope ſhall never miſcarry, this is a right hope, the hope of the true beleiver, Chriſt in you the hope of glory.

But then, as there is a true and ſound hope, ſo there is a falſe and rotten hope, and this is much more common, as baſtard pearls are more frequently worn then true pearls.

There is nothing more common then to ſee men big with groundleſs hopes of Heaven, As,

1. A man may have great hope, that hath no grace, you read of the hope of Hypocrites, Job 8.13, 14.

The performance of duties is a proof of their hope; the fooliſh Virgins would never have done what they did, had they thought they ſhould have been ſhut out after all.

Many profeſſors would not be at p. 85ſuch pains in duties as they are, if they did not hope for Heaven.

Hope is the great motive to action, deſpair cuts the ſinews of all indeavours; that is one reaſon why the damned in hell ceaſe acting toward an alteration of their ſtate, becauſe deſpair hath taken hold of them; if there were any hope in Hell, they would up and be doing there.

So that there may be great hope where there is no grace, experience proves this; formal profeſſors are men of no grace, but yet men of great hopes; nay many times you ſhall find that none fear more about their eternal condition, then they that have moſt cauſe of hope, and none hope more then they that have moſt cauſe of fear.

As intereſt in God may ſometimes be without hope, ſo hope in God may be without intereſt.

2. A man may hope in the mercy and goodneſs, and power of God, without eying the promiſe, and this is the hope of moſt, God is full of mercy and goodneſs, and therefore willing p. 86to ſave; and he is infinite in power, and therefore able to ſave; why therefore ſhould I not reſt on him?

Now it is preſumption and therefore ſin to hope in the mercy of God, otherwiſe then by eying the promiſe; for the promiſe is the Channel of mercy, the Pipe through which it is conveyed; all the bleſſedneſs the Saints injoy in Heaven, is no other then what is the fruit of the promiſe relyed on, and hoped for here on Earth.

A man hath no warrant to hope in God, but by vertue of the promiſe.

3. A man may hope for Heaven, and yet not cleanſe his heart, not depart from his ſecret ſins; that hope of Salvation that is not accompanied with heart-purification, that is a vain hope.

4. A man may hope for Heaven, and yet be doing the work of Hell; he may hope for ſalvation, and yet be working out his own damnation, and ſo periſh in his confidences.

p. 87This is the caſe of many, male agendo ſperant, & ſperando pereunt, like the Water-man, that looks one way, and rows another; many have their eyes on Heaven, whoſe hearts are in the Earth; they hope in God, but chuſe him not for a portion; they hope in God, but do not love him as the beſt good, and the refore are like to have no portion in him, nor good by him, but are like to periſh without him, notwithſtanding all their hopes. Job 27.8. What is the hope of the Hypocrite, though he hath gained, when God takes away his ſoul?

Now then if a man may have great hope of Heaven that hath no grace, if he may hope in mercy without eying the promiſe, if he may hope without heart purifying, if he may hope for Heaven, and yet do the work of Hell, ſurely then a man may have great hopes of Heaven, and yet be but almoſt a Chriſtian.

10. A man may be under great and viſible changes, and theſe wrought by the Miniſtry of the Word, and yet be but almoſt a Chriſtian. Herod was, it is ſaid, p. 88when he heard John Baptiſt, Mar. 6.20Mark 6:20he did many things, and heard him gladly. Saul was under a great change, when he met the Lords Prophets,1 Sam. 10.10.1 Sam 10:10 he turned Prophet too.

Nay it is ſaid v. 9. of that 1. Sam. 10. that God gave him another heart.

Now was not this a work of grace? and was not Saul here truely converted? one would think he was; but yet indeed he was not?

For though it is ſaid, God gave him another heart, yet it is not ſaid that God gave him a new heart.

There is a great difference between foreign (lebh acher) another heart, and foreign (lebh chadaſh) a new heart: God gave him another heart to fit him for a Ruler, but gave him not a new heart to make him a beleiver; another heart may make another man, but it is a new heart, that makes a new man.

Again Simon Magus is a great proof of this truth, he was under a great and viſible change, of a ſorcerer he was turned to be a beleiver, he p. 89left his Witch-crafts and Sorceries, and imbraced the Goſpel, was not this a great change?

Act. 8.13.Acts 8:13If the Drunkard doth but leave his Drunkenneſs, the Sewarer his Oaths, the Prophane perſon his Prophaneſs, they think this is a gracious change, and their State is now good; alaſs Simon Magus did not onelyonly leave his ſins, but had a kind of a converſion, for he beleived and was Baptized.

Object.But is not that man that is changed a true Chriſtian?

Sol.Not every change makes a man a Chriſtian, indeed there is a change that whoever is under it, he is a true Chriſtian.

Act. 26.18.Acts 26:182 Cor. 5.17.2 Cor 5:17When a mans heart is ſo changed as that it is renewed, when old things are done away, and all is become new when the foreign, the new creature is wrought in the ſoul, when a man is turned from darkneſs to light, from the power of Satan to God, when the mind is inlightened, the will renewed, the affections made Heavenly, then a man is a Chriſtian indeed.

p. 90But now you muſt know that every change is not this change. For,

1. There is a civil change, a moral change, as well as a ſpiritual and ſupernatural change.

Many men are changed in a moral ſenſe, and one may ſay, they are become new men, but they are in heart and nature the ſame men ſtill; They are not changed in a ſpiritual, and ſupernatural ſenſe, and therefore it cannot be ſaid of them, they are become new creatures.

Reſtraining grace may cauſe a moral change, but it is renewing grace that muſt cauſe a ſaving change.

Now many are under reſtraining grace, and ſo changed morally, that are not under the power of renewing grace, and ſo changed ſavingly.

2. There is an out ward change, as well as an inward change; the outward change is often without the inward, though the inward change is never without the outward.

A mans heart cannot be ſanctified, but it will influence the life; but a mans p. 91life may be reformed, and yet never affect or influence the heart.

3. A man may be converted from a courſe of prophaneſs, to a form of godlineſs, from a filthy converſation, to a fair profeſſion, and yet the heart the ſame, in one and the other.

A rotten poſt may be guilt without, and yet unſound within. Hypocrita in verbis ſanctus, in corde vanus; intus Nero, foris Calo. Audi, nemo melius; ſpecta, nemo pejus.

Mat. 23.25.Matt 23:25It is common to have the outſide of the Cup and Platter made clean, and yet the inſide foul and filthy.

Now then if a man may be changed morally, and yet not ſpiritually, outwardly, and yet not inwardly, from a courſe of prophaneſs, to a lifeleſs forme of godlineſs, then a man may be under great and viſible changes, and yet be no more then almoſt a Chriſtian.

I do not ſpeak this to diſcountenance any change, ſhort of that that is ſpiritual, but to awaken you to ſeek after that change, which is more then moral.

p. 92It is good to be outwardly reformed, but it is better to be ſavingly renewed.

I know how natural it is for men to take up with any thing like a work of converſion, though it be not converſion, and reſting in that, they periſh eternally.

1 Theſ. 5.23.1 Thess 5:23Beloved, let me tell you, there is no change, no converſion can ſtead your ſouls in the day of judgement, on this ſide that ſaving work, which is wrought on the Soul by the Spirit of God, renewing you throughout; the ſober man without this change, ſhall as ſurely go to Hell as the beaſtly drunkard.

Morality and civility may commend us to men, but not to God. They are of no value in the procurement of an eternal Salvation.

Mat. 21.…1.Matt 21:1A man may go far in an outward change, and yet not be one ſtep nearer Heaven, then he that never was under any change, nay he may be (in ſome ſenſe) farther off, as Chriſt ſaith, the Scribes and Phariſees were farther from Heaven, with all their ſhew of godlineſs, then Fublicans and Harlots, p. 93in all their ſin and uncleanneſs.

Becauſe reſting in a falſe work, a partial change; we neglect to ſeek after a true and ſaving change.

There is nothing more common then to miſtake our ſtate, and by overweaning thoughts misjudge our condition, and ſo periſh in our own deluſions.

Mat. 7.26Matt 7:26The World is full of theſe fooliſh Builders, that lay the foundation of their hopes of eternal ſalvation, upon the ſand.

Now my brethren, would you not miſtake the way to Heaven, and periſh in a deluſion, would you not be found fools at laſt, for none are ſuch fools as the ſpiritual fool, who is a fool in the great buſineſs of ſalvation?

Would you not be fools for your ſouls and for eternity? Oh then labour after, and pray for a through work of converſion, beg of God that he would make a ſaving change in your ſouls, that you may be altogether Chriſtians, all other changes below this ſaving change, this heart-change, p. 94make us but almoſt Chriſtians.

11. A man may be very zealous in the matters of Religion, and yet be but almoſt a Chriſtian: Jehu did not onelyonly ſerve God and do what he commanded him, but was very zealous in his ſervice, 2 Kings 10.16. come with me, and ſee my zeal for the Lord of Hoſts, and yet in all this Jehu was a very Hypocrite, Joaſh was a great reformer in. Jehojadahs time, it is ſaid he did that which was right in the eys of the Lord, 2 Chron. 29.2.2 Chr 29:2all the days of Jehojada the Preiſt, but when Jehojadah dyed, Joaſh his zeal for God dyed with him, and he becomes a very wretch.v. 17, 18.

Mat. 11.12.Matt 11:12ObjectBut the Apoſtle makes zeal to be a note of ſound Chriſtianity. Gal. 4.18. It is good to be zealouſly affected in a good thing, nay it ſeems to be the non-ſuch qualification for obtaining eternal life, the Kingdom of Heaven ſuffereth violence, and the violent take it by force.

Sol.It is true there is a zeal, which is good, and which renders the ſoul highly acceptable to God, a zeal that never miſſes of Heaven and Salvation.

p. 95Now this is a zeal which is a celeſtial fire, the true temper and heat of all the affections to God and Chriſt, qui non zelat non amat.

It is a zeal wrought and kindled in the ſoul by the ſpirit of God, who firſt works it, and then ſets it on work.

It is a zeal that hath the Word of God for its guide, directing it in working both in regard of its object and end, manner and meaſure.

It is a zeal that checks ſin, and forwards the Heavenly life.

Joh. 2.17.John 2:17It is a zeal that makes the glory of God its cheif end, which ſwallows up all by-ends, The zeal of thine houſe, hath eaten me up.

Lev. 10.1Lev 10:1But now all zeal is not this kind of zeal, there is a falſe zeal, as well as a true, every grace hath its counterfeit, as there is fire, which is true Heavenly fire on the Altar, ſo there is ſtrange fire, Nadab and Abihu offered ſtrange fire upon Gods Altar.

There are ſeveral kinds of zeal, none of which are true and ſound, p. 96but falſe and counterfeit.

Ile inſtance in eight particulars.

Bernard.Mat. 17.15.Matt 17:15Firſt, There is a blind zeal, a zeal without knowledge, Rom. 10.2. They have a zeal (ſaith the Apoſtle) but not according to knowledge, now as knowledge without zeal is fruitleſs, ſo zeal without knowledge is dangerous, it is like Wild-fire in the hand of a fool, or like the Devil in the man poſſeſſed, that threw him ſometimes into the fire, ſometimes into the water, zelus abſ que ſcientia, quo vehementius irruit, eo graivus corruit.

The eye is the light of the body, and the underſtanding is the light of the ſoul, now as the body without the light of the eye, cannot go without ſtumbling, …o the ſoul without the light of the mind, cannot act without erring.

Acts 22.3, 4.Acts 22:3Acts 22:4Zeal without knowledge, is like an ignis fatuus in a dark night, that leads a Traveller out of his way, into the Bogs and Mire. This was the zeal of Paul, while he was a Phariſe, I was zealous towards God, as ye all are this day, and I perſecuted this way unto the death.

p. 97And ſo Asts 26.9 I verily thought with my ſelf, I ought to do many things contrary to the name of Jeſus of Nazareth; So Philip. 3.6. concerning zeal, perſecuting the Church.

Such a zeal was that in John 16.2. They ſhall put you out of the Synagogue, (ſilence you, you ſhall not be ſuffered to Preach,) yea the time comes that whoever kills you, will think that he doth God ſervice. This is great zeal, but yet it is a blind zeal, and that God abhors.

Secondly, There is a partial zeal, in one thing fire hot, in another key cold, zealous in this thing, and yet careleſs in another, many are firſt-Table Chriſtians, zealous in the duties of the firſt Table, and yet neglect the ſecond; thus the Phariſes were zealous in there corban, Mat. 23.23. Lyra hath theſe very words filius per profeſſionem factam in religione excuſatur a ſubveniendo par niïbus.Matt 23:23and yet unnatural to their Parents, ſuffering them to ſtarve and periſh.

Others are ſecond Table Chriſtians, zealous in the duties of the ſecond Table, but neglect the firſt, more for Righteouſneſs among men, then for holineſs towards God.

p. 98But now he whoſe religion ends with the firſt Table, or begins with the ſecond, he is a foolin his profeſſion, for he is but almoſt a Chriſtian.

The woman that was for the dividing the child was not the true Mother, and he that is for dividing the Commands, is not a true beleiver.

2 Kings 10.16. comp. with 29. v2 Kgs 10:16Jehu was zealous againſt Ahabs houſe, but not ſo againſt Jeroboams calves, many are zealous againſt ſins of opinion, that yet uſe no zeal againſt the ſins of their converſation.

Now as we know that the ſweat of the whole body is a ſign of health, but the ſweat of ſome one part onelyonly, ſhews a diſtemper,Io. Fernel. de febr…bus …. 4. c. 19 and therefore Phyſitians do reckon ſuch a heat to be ſymptomatical:

So where zeal reaches to every command of God alike, that is a ſign of a ſound conſtitution of ſoul; but where it is partial, where a man is hot in one part, and cold in another, that is Symptomatical of ſome inward Spiritual diſtemper.

Thirdly, There is a miſplaced zeal, p. 99fixed upon unſuitable and diſproportionable Objects. Many are very zealous in trifling things that are not worth it, and trifle in the things that moſt require it, like the Phariſees that were diligent Tithers of mint anniſe, & cumin, but neglected the foreign, the weightier matters of the Law, judgement, mercy, and faith. Mat. 23.23.Matt 23:23They had no zeal for theſe, though very hot for the other; many are more zealous for a ceremony, then for the ſubſtance of Religion; more zealous for bowing at the name of Jeſus, then for conformity to the life of Jeſus; more zealous for a holy veſtment, then for a holy life; more zealous for the inventions of men, then for the inſtitutions of Chriſt.

This is a ſuperſtitious zeal,Heathens will riſe up in judgment againſt ſuch men Deus non ſuperſtitione coli vale ſed pietate, ſaid Cicero. and uſually found in men unconverted, whom grace never was wrought in. When was it that Paul was ſo exceedingly zealous of the traditions of his Fathers, as he ſaith, Gal. 1.14. but only when he was in his wretched and unconverted ſtate; as you may ſee in the next verſes, But when it pleaſed p. 100God to call me by his grace, Gal. 1 15, 16.Gal 1:15Gal 1:16then I conferred not with fleſh and blood. Paul had another kind of zeal then, acted by other kind of Principles.

Cer. 34.14, 15. comp. with v. 25 26, 27, 28, 29.Fourthly, There is a ſelfiſh zeal, that hath a mans own ends for its motive; Jehu was very zealous, but it was not ſo much for God as for the Kingdom, not ſo much in obedience to the command, as in deſign to ſtep into the Throne, and therefore God threatens to puniſh him for that very thing he commands him to do, Hoſ. 1.4. I will avenge the blood of Jezreel upon the houſe of Jehu. Becauſe he ſhed that blood to gratifie his luſt, not to obey God. So Simeon and Levi pretend great zeal for Circumciſion, ſeem very zealous for the honour of Gods Ordinance, when in truth their zeal was for covetouſneſs and revenge upon the Shechemites.

—It is ſtoryed of Dr. Aylmer that in his young days, he was very high againſt the pride and covetouſneſs of the Biſhops, and in a book of his, he thus ſpeaks to them; come off you Biſhops, away with your ſuperfluities, p. 101yeild up your thouſands, be content with a little.

1 Cor. 13.11.1 Cor 13:11But afterwards when he himſelf came to be Biſhop of London, then his profits and preferment had eat up his zeal, and he would confeſs to his friends, that he had been of another ſtrain in his youth, abuſing thoſe words of Paul, when I was a Child, I ſpake as a Child, I underſtood as a child, I thought as a Child.

Fifthly, There is an outſide zeal, ſuch was that of the Scribes and Phariſes; they would not eat with unwaſhed hands, but yet would live in unſeen ſins, they would waſh the cup often, but the heart ſeldom, paint the outſide, but neglect the inſide.Ne appetat quiſquam ultra videri quam eſt, ut poſſit ustra eſſe quam videtur, Greg. Jehu was a mighty out-ſide reformer, 2 Kings 10.16. but he reformed nothing within, for he had a baſe heart under all, v. 31. Jehu took no heed, towalk in the Law of the Lord with all his heart. Though his fleece was fair, his liver was rotten.

Our Lord Chriſt obſerves of the Phariſes, they pray to be ſeen of men, and faſt ſo that they may appear to p. 102men to faſt. Matth. 6.5, 16.

Pro. 7.11.Prov 7:11Sixthly, There is a fortaſick zeal, that runs out upon others, like the candle in the Lanthorn that ſends all the heat out at top, or as the lewd Woman Salomon mentions, whoſe feet abide not in her own houſe.

Many are hot and high againſt the ſins of others, and yet cannot ſee the ſame in themſelves, like the Lamiae, that put on their ſpectacles when they went abroad, but pulled them off within doors.

It is eaſie to ſee fault in others, and as hard to ſee then in our ſelves. Jehu was zealous againſt Baal and his Prieſts, becauſe that was Ahabs ſin, but not againſt the Calves of Bethel, becauſe that was his own ſin.

Teeum babita.This zeal is the true Character of an Hypocrite, his own Garden is over-run with Weeds, while he is buſie in looking over his Neighbours Pale.

Seaventhly, There is a ſinful zeal, all the former may be called ſinful from ſome defect, but this I call ſinful in a p. 102more ſpecial notion, becauſe againſt the life and cheif of Religion, it is a zeal againſt zeal, that flies not at profaneſs, but at the very power of godlineſs, not at error, but at truth, and is moſt hot againſt the moſt ſpiritual and important truths of the times.

Whence elſe are the ſufferings of men for the truth, but from this ſpirit of zeal againſt the truth?

Iam. 1.19 Rev. 12.12.Jas 1:19Rev 12:12This may be called a devilliſh zeal, for as there is the faith of Devils, ſo there is the zeal of Devils, therefore his rage is great, becauſe he knows his time is ſhort.

1 Sam. 15.3.1 Sam 15:3Eighthly, There is a Scriptureleſs zeal, that is not butted and bounded by the Word, but by ſome baſe and low end, ſuch was Sauls zeal, when God bids him deſtroy Amalek, and ſpare neither man nor beaſt, then contrary to Gods command he ſpare the beſt of the Sheep and Oxen, under pretence of zeal for Gods Sacrifice.

2 Sam. 21.2.2 Sam 21:2Another time when he had no ſuch command, then he ſlaies the Gibeonites, in his zeal to the Children of Iſrael and Judah.

p. 104Many a mans zeal is greateſt then and there, when and where he hath the leaſt warrant from God.

It is worth the while, to obſerve how zealous men are for Ceremonies and pompouſneſs in the worſhip of God, when as there is not one word in all the Scripture for them.

I will tell you (and the Scripture adjuſts me in it) that it is one of the ſureſt ſigns of an Antichrriſtian ſpirit to be zealous for unwritten and ungrounded traditions in the Worſhip of God.

The true ſpirit of zeal is bounded by Scripture, for it is for God, and the concernments of his glory: God hath no glory from that zeal that hath no Scripture warrant.

Now then if the zeal of a man in the things of God, may be onelyonly a blind zeal, or a partial zeal, or a miſplaced zeal, or a ſelfiſh zeal, or an out-ſide zeal, or a forenſick zeal, or a ſinful zeal, or a Scriptureleſs zeal, then it is evident that a man may be very zealous in the matters of Religion, and yet be but almoſt a Chriſtian.

p. 10512. A-man may be much in Prayer he may pray often, and pray much, and yet be but almoſt a Chriſtian, ſo did the Phariſes, whom yet our Lord Chriſt rejects for Hypocrites.Mat. 23.14. Object.Matt 23:14

But is not a praying frame an argument of a ſincere heart? are not the Saints of God called The generation of them that ſeek the face of God? Pſal. 24.6.

Sol.A man is not therefore a Chriſtian becauſe he is much in prayer. I grant

That thoſe prayers that are from the workings and ſighings of Gods Spirit in us.

From a ſincere heart lifted to God.

From ſenſe of our own emptineſs, and Gods infinite fulneſs.

That are ſuited to Gods will, the great rule of prayer.

That are for ſpiritual things more then temporal.

That are accompanied with faith and dependance: Such prayers ſpeak a man altogether a Chriſtian.

But now a man be much in prayer, and yet be a ſtranger to ſuch prayer. As,

p. 1061. Nature may put a man upon prayer, for it is a part of natural worſhip; it may put a child of God upon prayer; ſo it did Chriſt, Matth. 26.39, 42. He went and fell on his face and prayed, ſaying, O my Father, if it be poſſible let this cup paſs from me. This was a prayer of Chriſt, which flowed from the ſinleſs ſtruglings of Nature, ſeeking its own preſervation.

2. A man may pray in pretence for a covering to ſome ſin, ſo did thoſe devout Phariſees, Matth. 23.14. Wo to you Scribes and Phariſees, Hypocrites, for ye devour widows houſes, and for a pretence make long prayers, therefore ye ſhall receive the greater damnation.

So the Papiſts ſeem very devout to pray a rich mans ſoul out of Purgatory, but it is to cheat the Heir of much of his eſtate, under pretence of praying for his fathers ſoul.

3. A man may pray and yet love ſin, as Auſtin, before converſion, prayed againſt his ſin, but was afraid God ſhould hear him, and take him at his word.

p. 107Now God hears not ſuch prayers, Pſal. 66.18. If I regard iniquity in my heart God will not hear my prayer.

4. A man may pray much for temporal things, and little for ſpiritual things, and ſuch are the prayers of moſt men, crying out moſt for temporal things; more for who will ſhew us any good? Pſal. 4 6.Ps 4:6then for Lord lift upon us the light of thy countenance. David copies out the prayer of ſuch, Pſal. 144.12,Pſa. 144.12, 13, 14, 15.Ps 144:12Ps 144:13Ps 144:14Ps 144:15 &c. That our ſons may be as plants, that our daughters may be as corner-ſtones, poliſhed after the ſimilitude of a palace. That our garners may be full, &c. Happy is the people that is in ſuch a caſe: This is the carnal hearts prayer, and this David calls vanity, verſ. 11. They are ſtrange children, whoſe mouth ſpeaketh vanity.

5.Iſa. 29.13Isa 29:13 A man may pray and yet be far from God in prayer; This people draw nigh to me with their mouth, and honor me with their lips, but their heart is ſar from me, Matth. 15.8. a man may pray, and yet have no heart in prayer and that God chiefly looks at:Pro. 23.26.Prov 23:26 My ſon give me thy heart.

p. 108The Jews have this ſentence written upon the walls of their Synagogues, Prayer without the intention of the mind, is but a body without a ſoul.

It is not enough to be conſcionable to uſe prayer, but we muſt be conſcionable to the uſe of prayer.

Many are ſo conſcientious, that they dare not but pray; and yet ſo irreligious, that they have no heart in prayer, a common work of God may make a man conſcionable to do duties, but nothing leſs then ſaving grace in the heart will make a man conſcionable in the doing of them.

6. A mans prayer may be a lye; as a profeſſion without ſanctity is a lie to the world, ſo prayer without ſincerity is a lye to God. It is ſaid of Iſrael that they ſought God, Pſal. 78.34Ps 78:34and enquired early after him; they were much in prayer, and yet God calls all but a lie. Nevertheleſs they did flatter him with their mouth, Some derive the latin colu, to worſhip, from the Greek foreign, to flatter, & the Engliſh word Batter, from the Greek word foreign to worſhip.and they lied to him with their tongues, for their heart was not right with him. v. 36, 27.

p. 109Hearken to my prayer that goeth not out of feigned lips, ſaith David, Pſal. 17.1.

7. Afflictions and the preſſures of outward evils will make a man pray,Nuper me amici cujuſdam languer admounit optimos eſſe nos dum infirmi ſumus, Plin. Ep. 26.17 and pray much, Pſal. 78.34. When he ſlew them then they ſought him, and returned and, inquired early after God. The Heathen Mariners call every man upon his God when in a ſtorm; when they fear drowning, then they fall to praying, Jon. 1.5. Mariners are for the moſt part none of the devouteſt, not much addicted to prayer; they will ſwear twice, where they pray once; and yet it is ſaid they cry to the Lord in their trouble, Pſal. 107.23, 28. And hence you have a proverb,Qui neſcit or ared ſcat navigare. He that cannot pray let him go to ſea.

They poured out a prayer when thy chaſtening was upon them, Iſa. 26.16.

Now then if Nature may put a man upon prayer; if a man may pray in pretence and deſign; if a man may pray and yet love ſin; if a man may pray moſtly for temporal things; if a man may pray and yet be far from God in prayer; if prayer may be a p. 110lie; or if it may be only the cry of the ſoul under affliction, ſure then a man may be much in prayer, and yet be but almoſt a Chriſtian.

Object.But ſuppoſe a man pray, and prevail with God in prayer, ſurely that is a witneſs from heaven of a mans ſincerity in prayer? Now I pray and prevail, I ask and am anſwered.

Sol.A man may pray and be anſwered, for God many times anſwers prayers in judgement; as God is ſometimes ſilent in mercy, ſo he ſpeaks in wrath; and as he ſometimes denies prayer in mercy, ſo he ſometimes anſwers in judgement: When men are over importunate in ſome things their luſts are upon, and will take no nay, then God anſwers in judgement, Pſal. 78.29. He gave them their own deſire; They had deſired quails, and God ſends them, but now mark the judgement, v. 30.31. VVhile the meat was in their mouths, the wrath of God came upon them and ſlew them.

Object.I, but ſuppoſe a mans affections are much ſtirred in prayers, how then? Is not that a true note of Chriſtianity? p. 111Now my affections are much ſtirred in prayers

So was Eſau's when he ſought the bleſſing,Sol. Heb. 12.17.Heb 12:17 He ſought it carefully with tears. A man may be affected with his own parts in a duty; while good notions paſs through his head, and good words through his lips, ſome good motions alſo may ſtir in his heart; but they are but ſparks which fly out at the tunnel of the chimney, which ſuddenly vaniſh.

So that it is poſſible a man may pray and prevail in prayer, pray and be affected in prayer, and yet be but almoſt a Chriſtian.

13. A man may ſuffer for Chriſt, in his goods, in his name, in his perſon, and yet be but almoſt a Chriſtian.

Every man that bears Chriſts Croſs on his ſhoulders, doth not therefore bear Chriſts Image in his ſoul.

Object.Mat. 19, 29.Matt 19:29But doth nor our Lord Chriſt, make great promiſes to them that ſuffer or loſe any thing for him? doth not he ſay Mat. 19.29. every one that hath forſaken houſes, or brethren, or ſiſters, or father, or mother, or wife, or p. 112children, or lands, for my names ſake, ſhall receive an hundred fold, and ſhall inherit everlaſting life?

Sure they are true Chriſtians whom Chriſt makes this promiſe to.

Sol.There is a ſuffering for Chriſt, that is a note of ſincerity, and ſhall have its reward.

Col. 1.24Col 1:24Mat. 5.10.11, 12.Matt 5:10Matt 5:11Matt 5:12That is, when a man ſuffers for a good cauſe, upon a good call, and with a good conſcience, for Chriſts ſake, and in Chriſts ſtrength, when his ſufferings are a filling up that which is behind of the ſufferings of Chriſt, when a man ſuffers as a Chriſtian, as the Apoſtle hath it, 1 Pet. 4.6. if any man ſuffer as a Chriſtian, let him not be aſhamed, Mat. 14.28, 29.Matt 14:28Matt 14:29when a man thruſts not himſelf into ſuffering, but ſtays Gods call, ſuch ſuffering is a proof of integrity.

But now every ſuffering for Chriſt, is not ſuffering as a Chriſtian. For

1. A man may ſuffer for Chriſt, for that profeſſion of Religion that is upon him, the World hates the ſhew of Religion, times may come, that it may coſt a man as dear to wear the p. 113Livery of Chriſt, as to wear Chriſt himſelf.1 Tim. 1.19.20. 2 Tim. 4.14.1 Tim 1:191 Tim 1:202 Tim 4:14 Alexander had like to have loſt his life for the Goſpels ſake, Acts 19.33. yet he was that Alexander (as is generally judged) that afterward made Shipwrack of faith, and greatly oppoſed Pauls Miniſtry.

2. A man may ſuffer for Chriſt, and yet have no true love to Chriſt. This is ſuppoſed in 1 Cor. 13.3. Though I give my body to be burned, and have not charity, it profits nothing.

Love to Chriſt is the onelyonly noble ground of ſuffering, but a man may ſuffer much upon other ends.

1. Out of Opinion of meriting by our ſufferings, as the Papiſts. or

2. Out of vain-glory,Vicit amor ſatriae, laudiſ que immenſa cupido. or for applauſe among profeſſors, ſome have dyed that their names might live. or

3. Out of a Roman reſolution or ſtoutneſs of ſpirit.

4. Out of a deſign of profit, as Judas forſook all for Chriſt, hoping to mend his Market by cloſing with him. or

5. Rather to maintain an Opinion, p. 114then for truths propagation, Socrates dyed for maintaining that there was but one God, but whether he dyed rather for his own Opinion, then for Gods ſake, I think it is no hard matter to determine. Thus a man may ſuffer for profeſſing Chriſt, and yet ſuffer upon wrong principles.

Now then if a man may ſuffer for Chriſt, from the profeſſion that is upon him, or ſuffer for Chriſt, and yet not truely love him, then a man may ſuffer for Chriſt, and yet be but almoſt a Chriſtian.

14. A man may be called of God, and imbrace this call, and yet be but almoſt a Chriſtian.

Judas is a famous inſtance of this truth, he was called by Chriſt himſelf, and came at the call of Chriſt, and yet Judas was but almoſt a Chriſtain.

Object.But is not, the being under the call of God, a proof of our intereſt in the predeſtinating love of God? doth not the Apoſtle ſay, whom he predeſtinated them he called? Rom. 8.30. Nay doth he not ſay in the ſame verſe, p. 115whom he called them he juſtiſied? Nay doth not God call all whom he intends to ſave?

Mat 20.16.Matt 20:16Sol.Though God calleth all thoſe that ſhall be ſaved, yet all ſhall not be ſaved whom God calleth; every man under the Goſpel is called of God in one ſenſe or other, but yet every man under the Goſpel ſhall not therefore be ſaved. For many are called, but few are choſen.

There is a twofold call of God.

Internal,

External,

1. There is an internal call of God, Now this call is a ſpecial work of the ſpirit by the Miniſtry of the Word, whereby a man is brought out of a ſtate of nature into a ſtate of grace, out of darkneſs into light, Act. 26.18.Acts 26:18from being veſſels of wrath, to be made heirs of life.

Joh. 6.45John 6:45I grant that whoever is under this call of God, is called effectually and ſavingly, called to be a Chriſtian indeed. Every man that hath heard and learned of the Father comes to me.

p. 1162. There is a call of God which a man may have, and yet not be this call; there is an External call of God, which is by the Miniſtry of the Word.

Mat. 22 9Matt 22:9Now every man that lives under the Preaching of the Goſpel is thus called, God calls every ſoul of you to repent and lay a ſure foundation for Heaven and ſalvation, by the word you hear this day.

But now every man that is thus called is not therefore a Chriſtian, For.

1. Many under the call of God come to Chriſt, but are not converted to Chriſt, have nothing of the grace and life of Chriſt, ſuch as he Mat. 22. who when Chriſt ſent out his ſervants to bid gueſts unto the Marriage, came in at the call of Chriſt, but yet had not on the wedding Garment, v. 11. that is, had none of the grace and righteouſneſs of Jeſus Chriſt.

2. Many that are under the call of the Goſpel come to Chriſt, and yet afterwards fall away from Chriſt, as p. 117Judas and Demas did; it is ſaid,2 Tim. 4.10.2 Tim 4:10 when Chriſt preached a Doctrine which his Diſciples did not like, that from that time many of his Diſciples went back, Joh. 6.66.John 6:66and walked no more with him.

Now then, if many are under this external call of God onelyonly, if many that come to Chriſt, are not converted to Chriſt, but fall away from. Chriſt, then a man may be called of God, and yet be but almoſt a Chriſtian.

15. A man may have the ſpirit of God, and yet be but almoſt a Chriſtian, Balaam had the ſpirit of God given him when he bleſſed Iſrael, Numb. 24.2. Balaam ſaw Iſrael abiding in Tents, and the ſpirit of the Lord came upon him. Judas had, for by the ſpirit he caſt out Devils, he was one of them that came to Chriſt, and ſaid, Lord even the Devils are ſubject to us. Saul had, 1 Sam. 10.10. Behold a company of Prophets met him, and the ſpirit of God came upon him, and he prophecyed among them.

Object.But you'l ſay, can a man have the ſpirit of God, and yet not be a Chriſtian? p. 118indeed the Scripture ſaith, If any man have not the ſpirit of Chriſt, Rom. 8.9.Rom 8:9he is none of his, but ſurely if any man have the ſpirit of Chriſt, he is his.

Sol.There is a having the ſpirit which is a ſure mark of Saint-ſhip.

Where the ſpirit is as an effectual prevailing principle of grace, and ſanctification, renewing and regenerating the heart

Ro. 8.26.Rom 8:26Where the ſpirit is as a potent worker, helping the ſouls infirmities.

Joh. 14.16.John 14:16Where the ſpirit is ſo as to abide for ever.

But now every man that hath the ſpirit, hath not the ſpirit in this manner. For,

1. A man may have the ſpirit onelyonly tranſiently, not abidingly, the ſpirit may be in a man, and yet not dwell in a man, the ſpirit is where ever he dwels, but he doth not dwell whereever he is, he is in all, but dwels in Saints onelyonly; he is in all, per divinitatis praeſentiam, Lumb. 1. ſent. diſt. 17but dwels in Saints onelyonly per inhabitationis gratiam, the p. 119Hypocrite may have the ſpirit for a ſeaſon, but not to abide in him for ever.

2. A man may have the ſpirit, and yet not be born of the ſpirit, Joh. 3.4, 5.John 3:4John 3:5every true Chriſtian is born of the ſpirit, a Hypocrite may have the gifts of the ſpirit, but not the graces, the ſpirit may be in him by way of illumination. but not by way of ſanctification; by way of conviction, but not by way of converſion: though he may have much common grace for the good of others, yet he may have no ſpecial grace for the good of himſelf, though his profeſſion be ſpiritual, yet is his ſtate and condition carnal.

3. A man may have the ſpirit onelyonly as a ſpirit of bondage, thus many have the ſpirit working onelyonly to bondage. The ſpirit of bondage is an operation of the holy Ghoſt by the law, convincing the conſcience of ſin, and of the curſe of the law, and working in the ſoul ſuch an apprehenſion of the wrath of God, as makes the thoughts of God a terrour to him.

This ſpirit may be, and often is p. 120without ſaving grace, this operation of the ſpirit was in Cain and Judas.

Though none that receive the ſpirit of adoption, but they firſt receive the ſpirit of bondage, yet many receive the ſpirit of bondage that never receive the ſpirit of adoption.

4. A man may have the ſpirit of God working in him, and yet it may be reſiſted by him; it is ſaid of the Jews,Iſa. 63.10.Isa 63:10 they rebelled and vexed his holy ſpirit, and the ſame ſin is charged upon their Children, Acts 7.51. ye ſtiff necked and uncircumciſed in heart, ye have always reſiſted the holy Ghoſt, as your Fathers did, ſo do ye.

The Hypocrite retains not the ſpirit ſo long as to come up to Regeneration & Adoption, but quenches the motions of it, and thereby miſcarries eternally.

5. A man may have the ſpirit and yet ſin that unpardonable ſin; he may have the Holy Ghoſt, and yet ſin the ſin againſt the Holy Ghoſt, nay no man can ſin this ſin againſt it, but he that hath ſome degree of it.

The true beleiver hath ſo much of the ſpirit, ſuch a work of it in him, that p. 121he cannot ſin that ſin. He that is born of God ſins not, to wit, that ſin unto death, for that is meant, 1 John 5.16, 17, 18. The carnal profeſſed ſinner he cannot ſin that ſin, becauſe he is carnal and ſenſual having not the ſpirit. Jude 19.Jude 1:19A man muſt have ſome meaſure of the ſpirit, that ſins this ſin, ſo hath the Hypocrite, he is ſaid to be partaker of the Holy Ghoſt, Heb. 6.4. and he onelyonly is capable of ſinning the ſin againſt the holy Ghoſt.

Now then, if a man may have the ſpirit tranſiently onelyonly, not abidingly, if a man may have the ſpirit, and yet not be born of the ſpirit, if he may have the ſpirit onelyonly as a ſpirit of bondage, if a man may have the ſpirit working in him, and yet it may be reſiſted by him, if a man may have the ſpirit, and yet ſin that unpardonable ſin againſt it, then ſurely a man may have the ſpirit of God, and yet be but almoſt a Chriſtian.

16. A man may have faith, and yet be but almoſt a Chriſtian, Lu 8.13.the ſtony ground, (that is, thoſe hearers ſet out by the ſtony ground) for a while beleived. p. 122It is ſaid, Joh. 2.23. that many beleived in the name of Chriſt, Fides mi nime fide, quippe ex miraculus nata.yet Chriſt durſt not commit himſelf to them. Though they truſted in Chriſt, yet Chriſt would not truſt them, and why? becauſe he knew all men, v. 24. he knew they were rotten at root, notwithſtanding their faith, a man may have all faith even to the removing mountains, and yet be nothing, 1 Cor. 13.2.

Object.But how can this be, that a man may have faith and yet be but almoſt a Chriſtian? doth not our Lord Chriſt promiſe life eternal and ſalvation to all that beleive, is not this the Goſpel that is to be preached to every creature, He that beleives ſhall be ſaved? Mark 16.16.

Jam. 2.19Jas 2:19Sol.Though it is true what our Lord Chriſt ſaith, that he that beleives ſhall be ſaved, yet it is as true that many beleive that ſhall never be ſaved, for Simon Magus beleived, yea James ſaith, the Devils beleive and tremble, now none will ſay theſe ſhall be ſaved.

2 Theſſ. 3.2.2 Thess 3:2As it is true, what the Apoſtle ſaith, all men have not faith, ſo it is as true, p. 123that there are ſome men have faith, who are no whit the better for their faith.

You muſt know therefore there is a two fold faith, Special and Saving. Common and not Saving.

1. There is a ſaving faith.

Col. 2.12.Col 2:12This is called faith of the operation of God.

It is a work of Gods own ſpirit in the ſoul.

It is ſuch a faith as reſts and caſts the ſoul wholy upon Chriſt, for grace and glory, pardon and peace, ſanctification and ſalvation.

It is an united act of the whole ſoul, underſtanding, will, and affections, all concurring to unite the ſoul to an alſufficient Redeemer.

Act. 15.9.Acts 15:9It is ſuch a faith as purifies the heart, and makes it clean, it influences and gives ſtrength and life to all other graces.

Now whoever hath this faith is a Chriſtian indeed, this is the p. 124faith of Gods elect. Tit. 1.1.Titus 1:1But then,

2. There is a common faith not ſaving, a fading and temporary faith, there is the faith of Simon Magus, as well as the faith of Simon Peter, Acts 8 13 & v. 23. compar.Acts 8:13Simon Magus beleived, and yet was in the gall of bitterneſs, and in the bond of iniquity.

Now Simon Magus hath more followers then Simon Peter, the faith of moſt men will at laſt be found to be no better then the faith of Simon Magus. For,

Luk. 22 32.Luke 22:32Firſt, The faith of moſt is but a temporary faith, it dures for a while, and then dies and periſheth, true and ſaving faith, ſuch as is the faith of Gods elect, cannot die, it may fail in the Act, but not in the habit; the ſap may not be in the branch, but it is always in the root.

That faith that periſheth, that faith a man may have and periſh.

Secondly, There is a faith that lies onelyonly in generals, not in particulars, as there is a general and particular object of faith, ſo there is a general and particular faith. The general object p. 125of faith is the whole Scripture, the particular object of faith is Chriſt in the promiſe.

Now many have a general faith, to beleive all the Scripture, and yet have no faith to make a particlar application of Jeſus Chriſt in the promiſe.

Devils and Reprobates may beleive the truth of the Scripture and what is written of the dying and ſuffering of Chriſt for ſinners, but there are but few that can cloſe up themſelves in the wounds of Chriſt, and by his ſtripes fetch in healing to their ſouls.

Thirdly, There is a faith that is ſeated in the underſtanding, but not in the will, this is a very common faith, many aſſent to the truth.

They beleive all the attributes of God, that he is juſt, holy, wiſe, faithful, good, merciful, &c. But yet they reſt not on him notwithſtanding.

They beleive the Commands are true, but yet do not obey them; they beleive the promiſes are true, but yet do not imbrace and apply p. 126them, they beleive the threatnings are true, but yet do not fly from them.

Thus their faith lies in aſſent, but not conſent; they have faith to confeſs a judgment, but none to take out execution; by aſſent they lay a foundation, but never build upon it by application.

They believe that Chriſt died to ſave them that beleive, and yet they beleive not in Chriſt that they may be ſaved.

Ro. 10 10. 1 Cor. 15.17.Rom 10:101 Cor 15:17Oh my brethren it is not a beleiving head, but a beleiving heart that makes a Chriſtian: VVith the heart man beleives to righteouſneſs; without this our faith is vain, we are yet in our ſins.

Fourthly, There is a faith without experience, many beleeve the Word upon hearſay to be the word of God, but they never felt the power and vertue of it upon their hearts and conſciences.

Now what good is it to beleive the truth of the Word, if a mans conſcience never felt the power of the word? what is it to beleeve the truth p. 127of the promiſe, if we never taſted the ſweetneſs of the promiſe?

We are in this caſe like a man that beleeves the deſcription others make of ſtrange Countreys, but never travelled them to know the truth; or as a Patient that beleives all the Phyſician ſays, but yet trys none of his potions.

We beleeve the word, becauſe we cannot gainſay it, but yet we have no experience of any ſaving good wrought by the Word, and ſo are but almoſt Chriſtians.

Fifthly, There is a faith that is without brokenneſs of heart, that doth not avail to melt or ſoften the heart, and therefore is not true faith, for the leaſt true faith is ever joyned with a bending will, and a broken heart.

Sixthly, There is a faith that tranſforms not the heart; Faith without fruit, that doth not bring forth the New creature in the ſoul, but leaves it in a ſtate of ſin and death.

This is a faith that makes a man a fond Profeſſor, but not a ſound beleever; p. 128he beleives the truth,Epheſ. 4.21.Eph 4:21 but not as it is in Jeſus, for then it would change and transform him into the likeneſs of Jeſus.

Iſa. 56.9.Isa 56:9He beleeves that a man muſt be changed that would be ſaved, but yet is not ſavingly changed by beleiving. Thus while others beleive to ſalvation, he beleeves to damnation; for his web ſhall not become a garment, neither ſhall he cover himſelf with his works.

Heb. 6.4.Heb 6:4Now then if a mans faith may be but temporary, or may lie onelyonly in generals, or may be ſeated in the underſtanding onelyonly, or may be without experience, or may be without a broken heart, or without a new heart, ſurely then, a man may have faith, he may taſte of this heavenly gift, and yet be but almoſt a Chriſtian.

17. A man may go further yet, He may poſſibly have a love to the people of God, and yet be but almoſt a Chriſtian; every kind of love to thoſe who are Saints, is not a proof of our Saintſhip: Pharoah loved Joſeph, and advanced p. 129him to the ſecond place in the Kingdom, and yet Pharaoh was but a wicked man. Ahab loved Jehoſhaphat, and made a league with him, and married his daughter Athaliah to Jehoram Jehoſhaphats Son, and yet Ahab was a wicked wretch.

Object.But you will ſay, this ſeems to contradict the teſtimony of the Scripture, for that makes love to the Saints and people of God a ſure proof of our regeneration and intereſt in life eternal, 1 Joh. 3.14. We know that we have paſſed from death to life, becauſe we love the brethren. Nay the Spirit of God putteth this as a characteriſtical diſtinction between Saints and ſinners, in the tenth verſe, In this the children of God are manifeſt and the children of the Devil, whoſoever doth not righteouſneſs is not of God, neither he that loveth not his brother.

By brethren we do not underſtand Brethren by place, thoſe who are of the ſame Country or Nation, ſuch are called Brethren, Rom. 9.3. Act. 7, 23, 25.

Nor do we underſtand Brethren by p. 130race, thoſe who are deſcended of the ſame parents: ſuch are called brethren, Matth. 1.2.

Philemon 16.Phlm 1:16But by Brethren we underſtand brethren by grace, and ſupernatural regeneration, ſuch as are the children of God; and theſe are the brethren whom to love is a ſure ſign that we are the children of God.

Sol.To this I anſwer, That there is a love to the children of God, which is a proof of our being the children of God.

As for inſtance, when we love them as ſuch, for that very reaſon, as being the Saints of God; when we love them for the image of God which appeareth in them, becauſe of that grace and holineſs which ſhineth forth in their converſations, this is truly commendable; to love the godly for godlineſs ſake, the Saints for Saintſhip ſake, this is a ſure teſtimony of our Chriſtianity. The love of grace in another, is a good proof of the life of grace in our ſelves: There can be no better evidence of the Spirit of Chriſt in us, then to love the image of p. 131Chriſt in others. For this is a certain truth, that a ſinner cannot love a Saint as ſuch; An Iſraelite is an abomination to an Egyptian.

Iohn 15. 1fi.John 15:1Gen. 3.15Gen 3:15There is a contrariety and natural enmity between the two ſeeds; between the children of the World, and thoſe whom the Father in his eternal love hath choſen out of the World.

Simile ſimili gaudetIt is likeneſs which is the great ground of love; now there is the higheſt diſſimilitude and unlikeneſs between an unregenerate ſinner and a child of God; and therefore as a child of God cannot love a ſinner as a ſinner, In whoſe eyes a vile perſon is contemned, Pſal 15.4. he may love him as a creature; he may love his ſoul, or he may love him under ſome relation that he ſtands in to him. Thus God loves the damned ſpirits, as they are his Creatures, but as fallen Angels he hateth them with an infinite hatred. So to love a ſinner, quatenus a ſinner, this a child of God cannot do, ſo neither can a ſinner love a child of God as a child of God.

p. 132That he may love a child of God, that I grant, but it is upon ſome other conſideration; he may love a perſon that is holy, not the perſon for his holineſs, but for ſome other reſpect. As

1. A man may love a child of God, for his loving, peaceable, courteous deportment to all with whom he converſeth. Religion beautifies the converſation of a man, and ſets him off to the eye of the World: The grace of God is no friend to a moroſe, churliſh, unmannerly behaviour among men, it provokes in us an affable demeanour and ſweetneſs to all, and where this is found it winneth reſpect and love from all.

2.Iam 2.2, 3.Jas 2:2Jas 2:3 A man may love a Saint for his outward greatneſs and ſplendor in the world, men are very apt to honour worldly greatneſs: And therefore the rich Saint ſhall be loved and honored, whilſt the poor Saint is hated and deſpiſed. This is as if a man ſhould value the goodneſs of his ſword by the imbroidery of his belt; or his p. 133horſe for the beauty of his trappings, rather then for his ſtrength and ſwiftneſs.

True love to the Children of God, reaches to all the children of God, poor as well as rich, bond as well as free, ignoble as well as noble; for the image of Chriſt is alike amiable and lovely in all.

3. A man may love a child of God for his fidelity and uſefulneſs in his place. Where religion in the power of it taketh hold of a mans heart, it makes him true to all his betruſtments, diligent in buſineſs, faithful in all his relations; and this obligeth reſpect. A carnal Maſter may prize a godly Apprentice or Servant that makes conſcience of pleaſing his Maſter, and is diligent in promoting his intereſt.

I might inſtance in many things of the like nature, as Charity, Beauty, Wit, Learning, Parts, &c. which may procure love to the people of God from the men of the world: But this love is no proof of charity. For

Firſt, It is but natural love, ariſing p. 134from ſome carnal reſpect, or ſelf-ends: that love which is made by the Scripture an evidence of our Regeneration, is a ſpiritual love,Col. 1.8.Col 1:8 the principle load-ſtone and attractive whereof is grace and holineſs, it is a love which imbraceth a righteous man in the name of a Righteous man.Mat. 10.41.Matt 10:41

2. A carnal mans love to Saints is a limited and bounded love, it is not univerſal,Eſter 10.3. to all the ſeed; Now as in ſin, he that doth not make conſcience of every ſin, maketh conſcience of no ſin as ſin; ſo he who doth not love all in whom the Image of Chriſt is found, loveth none, for that of the Image of Chriſt, which is found in them.

Now then if the love we bear to the people of God may poſſibly ariſe from natural love onelyonly, or from ſome carnal reſpect, or if it be a limited love, not extended to all the people of God, then it is poſſible that a man may love the people of God, and yet be no better then almoſt a Chriſtian.

18. A man may obey the commands of p. 135God, yea many of the commands of God, and yet be but almoſt a Chriſtian. Balaam ſeems very conſcientious of ſteering his courſe by the compaſs of Gods command; when Balak ſent to him to come and curſe the people of God, ſaith Balaam, If Balak would give me his houſe full of ſilver and gold, I cannot go beyond the word of the Lord my God, Numb. 22.18.Numb, 23.12, 20, 26. and ſo in the 38. v. ſaith he, the word that God putteth in my mouth that ſhall I ſpeak The young man went far in obedience, Mark 10.20. all theſe have I obſerved from my youth up. and yet he was but an Hypocrite, for he for ſook Chriſt after all.

Object.But is it not ſaid, he that hath my commandements and keepeth them, he it is that loveth me, and he that loveth me ſhall be loved of my Father and I will love him, and manifeſt my ſelf unto him; John 14.21. and doth not our Lord Chriſt tell us expreſly, ye are my friends if ye do what I command you? John 15.14. and can a man be the friend of Chriſt, and yet be but almoſt a Chriſtian?

p. 136Sol.I anſwer, that there is an obedidience to the commands of Chriſt, which is a ſure proof of our Chriſtianity and friendſhip to Chriſt.

This obedience hath a three-fold property.

It is

Evangelical,

Ʋniverſal,

Continual.

Firſt, It is an evangelical obedience, and that both in matter and manner, ground and end.

In the matter of it, and that is what God requires, John 15.14. ye are my friends, if ye do whatever I command you.

In the manner of it, and that is according as God requires, John 4.24. God is a ſpirit and they that worſhip him muſt worſhip him in ſpirit and in truth.

In the ground of it, and that is a pure heart, a good conſcience, and faith unfeigned, 1 Tim. 1.5.

In the end of it, and that is the honour and glory of God, whatever p. 137ye do, do all to the Glory of God, 1 Cor. 10.31.

Numb. 14.24. Pſal. 119.6.Num 14:24Ps 119:6Secondly, It is an univerſal obedience, which extendeth it ſelf to all the Commands of God alike, it reſpects the duties of both Tables, ſuch was the obedience of Caleb, who followed the Lord fully, and of David who hadreſpct to all the commands.

Thirdly, It is a continual obedience, a putting the hand to Gods Plow without looking back,Iucipere muliorum eſt, perſeverare poucorum. Bern. I have inclined my heart to performe thy ſtatutes alway even to the end. Pſal. 119.112.

He that thus obeys the Command of God is a Chriſtian indeed, a friend of Chriſt indeed, but all obedience to the commands of God is not this obedience. For,

1. There is a partial obedience, a peece-meal Religion, when a man obeys God in one command and not another, own's him in one duty and not another, when a man ſeems to make conſcience of the duties of one Table, and not of the duties of another. This is the Religion of moſt.

p. 138Now this obedience is no obedience, for as he that doth not love God above all, doth not love God at all; ſo he that doth not obey all the commands univerſally, cannot be ſaid to obey any command truly. It is ſaid of thoſe in Samaria, that they feared the Lord, and ſerved their own Gods, after their own manner, 2 Kings 17.33. and yet in the very next verſe, it is ſaid, they feared not the Lord, ſo that their fear of the Lord was no fear: in like manner that obedience to God is no obedience which is but a partial and peice-meal obedience.

2. A man may obey much, and yet be in his old nature, and if ſo, then all his obedience in that eſtate, is but Splendidum peccatum a painted ſin, he that offereth an oblation is as if he offered ſwines blood, and he that burneth incenſe as if he bleſſed an Idol. Iſa. 66.3. The nature muſt be renewed before the command can be rightly obeyed, for a corrupt tree cannot bring forth good fruit. Matth. 7.18.

Whatever a mans performances p. 139are, they cannot be called obedience, whilſt the heart remaineth unregenerate, becauſe the principle is falſe and unſound; every duty done by a beleiver is accepted of God as a part of his obedience to the will of God, though it be done in much weakneſs, becauſe though the beleivers hand is weak,Eph. 6.6. Rom. 6.17.Eph 6:6Rom 6:17 yet his heart is right, the Hypocrite may have the moſt active hand, but the beleiver hath the moſt faithful and ſincere heart.

3. A man may obey the law, and yet have no love to the Law-giver; a carnal heart may do the command of God, but he cannot love God, and therefore cannot do it arigt, for love to God is the foundation and ſpring of all true obedience, every command of God is to be done in love, this is the fulfilling of the law, Rom. 13.10. The Apoſtle ſaith, Though I beſtow all my goods to feed the poor, and though I give my body to be burned; theſe ſeem to be acts of the higheſt obedience, yet if I have not love, it profits me nothing. 1 Cor. 13.3.

p. 1404. I might add, that a man may be much in obedience from finiſter and baſe ſelfiſh ends, as the Phariſes, prayed much, gave much alms, fasted much, but our Lord Chriſt tells us that it was that they might be ſeen of men, and have glory of men, Mat. 6.2, 5, 16. moſt of the Hypocrites piety, empties it ſelf into vain glory, and therefore he is but an empty vine in all he doth, becauſe he bringeth forth fruit to himſelf. Hoſ. 10.1.

It is the end that juſtifies the action, indeed a good end cannot make a bad action good, but yet the want of a good end, makes a good action bad.

Now then if a man may obey the commands of God, partially and by halves, if he may do it, and yet be in his natural ſtate, if he may obey the commands of God, and yet not love God, if the ends of his obedience may be ſinful and unwarrantable, then a man may be much in obeying the Commands of God, and yet be but almoſt a Chriſtian.

19. A man may be ſanctified, and p. 141yet be but almoſt a Chriſtian, every kind of Sanctification doth not make a man a new creature, for many are ſanctified that are never renewed. You read in the 10. Chap. to the Hebrews and the 29. verſ. of them that count the blood, of the Covenant wherewith they were ſanctified an unholy thing.

Object.But doth not the Scripture tell us, that both he that ſanctifieth, and they who are ſanctified, are all one, for which cauſe he is not aſhamed to call them Brethren? Heb. 2.11. and can a man be one with Chriſt, and yet be but almoſt a Chriſtian?

Sol.To this, I anſwer, you muſt know there is a twofold work of ſanctification ſpoken of in Scripture.

The one common and ineffectual.

The other, ſpecial and effectual.

Rom. 8.13. 1 Pet. 1.2 Heb. 13.21.Rom 8:131 Pet 1:2Heb 13:21That work of ſanctification which is true and effectual is a work of the ſpirit of God in the ſoul, inabling it to the mortifying of all ſin, to the obeying of every command, to walking with God in all well-pleaſing.

p. 142Epheſ. 5.30.Eph 5:30Now whoever is thus ſanctified is one with him that ſanctifieth, Chriſt will not be aſhamed to call ſuch brethren, for they are fleſh of his fleſh, and bone of his bone.

Mat. 12.44.Matt 12:44Ro. 6.11.Rom 6:11But then there is a more common work of ſanctification, which is ineffectual as to the two great works of dying to ſin, and living to God. This kind of ſanctification may help to reſtrain ſin, but not to mortifie ſin, it may lop off the boughs, but it layeth not the Ax to the root of the tree, it ſweeps and garniſhes the room with common vertues, but doth not adorn it with ſaving graces, ſo that a man is but almoſt a Chriſtian, notwithſtanding this ſanctification.

Or thus, there is an Inward and Outward Sanctification.

Inward Sanctification, is that which deals with the ſoul and its faculties; underſtanding, conſcience, will, memory and affections; Outward Sanctification is that which deals with the p. 143life and converſation, both theſe muſt concur to make a man a Chriſtian indeed, therefore the Apoſtle puts them together in his prayer for the Theſſalonians. 1 Theſ. 5.23.

The God of peace ſanctifie you wholly, and I pray God your whole ſpirit and ſoul and body be preſerved blameleſs unto the comming of our Lord Jeſus Chriſt.

Heb. 10.22.Heb 10:22Non magna munera, ſed immunis manus menſq, ſincera deo placent.A man is then ſanctified wholly when he is ſanctified both inwardly and outwardly, both in heart and affections, and in life and converſation. Outward ſanctification is not enough without Inward, nor inward without outward, we muſt have both clean hands, and a pure heart. Pſal. 24.4. the heart muſt be pure that we may not incur blame from within, and the hands muſt be clean that we may not incur ſhame from without, we muſt have hearts ſprinkled from an evil conſcience, and bodies waſhed with pure water. We muſt cleanſe our ſelves from all filthineſs of fleſh and ſpirit, 2 Cor. 7.1. inward purity is the moſt excellent, but without the outward it is p. 144not ſufficient, the true Chriſtian is made up of both.

Mat. 27.24.Matt 27:24Mat. 23.25.Matt 23:25Now many have clean hands, but unclean hearts, they waſh the outſide of the cup and Platter, when all is filthy within; Now the former without the latter profiteth a man no more then it profited Pilate, who condemned Chriſt, to waſh his hands in the preſence of the people, Manus abluit & cor polluit, he waſhed his hands of the blood of Chriſt, and yet had a hand in the death of Chriſt. The Egyptian Temples were beautiful on the outſide, but within you ſhould find nothing but ſome Serpent or Crocodile, He is not a Jew, which is one outwardly, Rom. 2.28. Judas was a Saint without, but a ſinner within, openly a Diſciple, but ſecretly a Devil.Ioh. 6.70John 6:70

Some pretend to inward ſanctity without outward; this is the pretence of the open ſinner, though I ſometimes drop an idle fooliſh word, ſaith he, or though I ſometimes ſwear an Oath, yet I think no hurt, I thank God, my, heart is as good as the beſt, ſuch are p. 145like the ſinner Moſes mentions, that bleſſed himſelf in his heart ſaying, I ſhall have peace though I walk in the imagination of mine own heart, to add drunkneſs to thirſt, Deut. 19.20.

Some pretend outward ſanctity without inward; ſuch are like the Scribes and Phariſes, who outwardly appear righteous unto men, but within are full of Hypocriſie and iniquity, Mat. 23.28. fair profeſſors but foul ſinners.

Inward ſanctity, without outward is impoſſible, for it will reforme the life; outward ſanctity without inward is unprofitable, for it will not reforme the heart; a man is not a true Chriſtian without both, the body doth not make a man without the ſoul, nor the ſoul without the body, both are eſſential to the being of man, ſo the ſanctification of both, are eſſential to the being of the new man; True Sanctification begins at the heart, but works out into the life, and converſation, and if ſo, then a man may attain to an outward ſanctification, and yet for want of the inward, be no p. 146better then almoſt a Chriſtian.

20. And ſo I ſhall end this long purſuit of the almoſt Chriſtian in his progreſs Heaven-ward, with this one general concluſion.

A man may do all (as to external duties and worſhip) that a true Chriſtian can, and when he hath done all, be but almoſt a Chriſtian.

You muſt know all the Commands of God have an intra and an extra, there is (as may ſay,) the body and the ſoul of the command.

And accordingly there is an internal and an external worſhip of God.

Now the internal acts of worſhipping of God, are to love God, to fear God, to delight in God, to truſt in God, &c.

The external acts of Worſhipping God, are by praying, teaching, hearing, &c.

Now there is a vaſt difference between theſe internal and external acts of Worſhip, (and indeed ſuch a difference there is, that they diſtinguiſh the altogether, from the almoſt Chriſtian, p. 147The ſincere beleiver from the unſound profeſſor; and indeed in this very thing, the main difference between them doth lie.

1. Internal acts of Worſhip are good, propter fieri, the goodneſs doth adhere intrinſecally to the thing done, a man cannot love God nor fear God, but it will be imputed to him for a gracious act, and a great part of his Holineſs.

But now external acts of Worſhip, are not denominated good, ſo much from the matter done, propter fieri, as from the manner of doing them; a man cannot ſin in loving and delighting in God, but he may ſin in praying and hearing &c. for want of a due manner.

2. Internal acts of worſhip put a goodneſs into external, it is our faith, our love, our fear of God, that makes our duties good.

3. They better the heart, and greaten the degrees of a mans holineſs; external duties do not always do this, a man may pray, and yet his heart never the holier, he may p. 148hear the word, and yet his heart never the ſofter; but now the more a man fears God, the wiſer he is, Prov. 1.7. the more a man loves God, the holier he is; love is the perfection of holineſs; we ſhall never be perfect in holineſs, till we come to be perfect in love.

4. There is ſuch an excellency in this internal worſhip, that he who mixes it with his external duties is a true Chriſtian when he doth leaſt; but without this mixture, he is but almoſt a Chriſtian, that doth moſt.

Internal acts of Worſhip, joyned with outward, ſanctifie them and make them accepted of God, though few; external acts of Worſhip without inward, make them abhorred of God, though they be never ſo many.

So that though the almoſt Chriſtian may do all thoſe duties in Hypocriſe, which a true Chriſtian doth in ſincerity, nay though in doing external duties, he may out-do the true Chriſtian, (as the comet makes a greater blaze then the true Stars; if Eliah faſt and mourn, Baals Prieſts will cut their fleſh.)

p. 149Yet he cannot do thoſe internal duties that the meaneſt true Chriſtian can.

The almoſt Chriſtian can pray, but he cannot love God, he can teach or hear, &c. but he cannot take delight in God.

Mark Job's query concerning the Hypocrite,Iob 27.10. This is Chriſtianorum pro pria virtus.Job 27:10 will he delight himſelf in the Almighty?

He will pray to the Almighty, but will he delight himſelf in the Almighty; will he take pleaſure in God?

Ah no! he will not, he cannot.

Delight in God, ariſe, from a ſuitableneſs between the faculty and the object, now none more unſuitable then God and a carnal heart.

Delight ariſes from the having what we deſire, Haec prrpris eſt delectationis materia, ſi cum habeas quae deſideraveris, defideratis perfruaris Pined in Loc.and from enjoying what we have; how then can he delight in God, that neither enjoyeth, nor hath, nor truely deſireth God?

Delight in God is one of the higheſt exerciſes of grace, and therefore how can he delight in God that hath no grace?

Why then ſhould any Saint of God p. 150be diſcouraged when he hears how far the almoſt Chriſtian may go in the way to Heaven, when as he that is the weakeſt true beleiver, that hath the leaſt true grace, goes farther then he, for he beleives in, and loves God.

Should the almoſt Chriſtian do leſs (as to matter of external duties) yet if he had but the leaſt true faith, the leaſt ſincerity of love to Chriſt, he would ſurely be ſaved; and ſhould the true Chriſtian do ten times more duties then he doth, yet had he not faith in Chriſt, and love to Chriſt, he would ſurely be rejected.

Oh therefore let not any weak beleiver, be diſcouraged, though Hypocrites may out-do them, and go beyond them in duty, for all their duties are done in Hypocriſie, but your faith and love to God in duties, is a proof of your ſincerity.

I do not ſpeak this to diſcourage any ſoul in the doing of duties, or to beat down outward performances, but to rectifie the ſoul in the doing of them.

p. 1511 Cor. 12 31.1 Cor 12:31As the Apoſtle ſaith, covet earneſtly the beſt gifts, but yet I ſhew unto you a more excellent way; ſo I ſay, covet the beſt gifts, cover to be much in duties, much in prayer, much in hearing, &c. But yet I ſhew you a more excellent way, and that is, the way of faith and love, pray much, but then beleive much too. Hear much, read much, but then love God much too. Delight in the Word and Ordinances of God much, but then delight in the God of Ordinances more.

And when you are moſt in duties as to your uſe of them, Oh then, be ſure to be above duties as to your reſting and dependance upon them.

Would you be Chriſtians indeed, altogether Chriſtians? oh then, be much in the uſe and exerciſe of ordinances, but be much more in faith and dependance upon Chriſt and his Righteouſneſs: when your obedience is moſt to the command, then let your faith be moſt upon the promiſe.

The profeſſor reſts in his duties, p. 152and ſo is but almoſt a Chriſtian, but you muſt be ſure to reſt upon the Lord Chriſt, this is the way to be altogether Chriſtians, for if ye beleive then are ye Abrahams ſeed, and heirs according to the promiſe.

And thus I have anſwered the firſt query, to wit how far may a man go in the way to Heaven, and yet be but almoſt a Chriſtian?

1. He may have much knowledge.

2. He may have great gifts.

3. He may have a high profeſſion.

4. He may do much againſt ſin.

5. He may deſire grace.

6. He may tremble at the Word.

7. He may delight in the Word.

8. He may be a Member of the Church of Chriſt.

9. He may have great hopes of Heaven.

10. He may be under great and viſible changes.

11. He may be very zealous in the matters of Religion.

12. He may be much in prayer.

p. 15313. He may ſuffer for Chriſt.

14. He may be called of God.

15. He may in ſome ſenſe have the ſpirit of God.

16. He may have ſome kind of faith.

17. He may love the people of God.

18. He may go far in obeying the Commands of God.

19. He may be in ſome ſenſe ſanctified.

20. He may do all (as to external duties) that a true Chriſtian can, and yet be no better then almoſt a Chriſtian.