The Danger of Being Almost a Christian, Chapter 4
CHAP. IV. How far the Will may be perſwaded.
FIrſt, ſome are ſo far perſwaded to be Chriſtians, that they reſolve to comply with all thoſe convictions which I ſhewed you they might have, and they determine with themſelves that they will be Chriſtians, though not yet; they ſtick at nothing but the time, they are fully perſwaded that they muſt be changed; ſuch a ſin muſt be left, and ſuch a duty muſt be taken up. They confeſſe that Repentance and mortiſication of particular corruptions are neceſſary things, and they reſolve with themſelves, that they will practiſe theſe, but they cannot agree upon the time; I will do this ſays one, when I am old, or vvhen I am ſicit, ſays another; then I would willingly be as ſtrict and holy as the beſt. Others they crave a leſs time; the next year ſays one, I wil become a new man; perhaps another reſolves upon the next monethmonth, a third craves but a weeks liberty more, a fourth but a day; nay perhaps a man may ſo far comply with his convictions, that he may! reſolve to do ſomething the next hour, and yet as neer as theſe come up to a complyance with the command of God, they never obey it. See an example of this Luke 9.59, 61. One ſays, I wil but go and bury my Father; this might have been done in a day, the other ſays, I wil but go and bid my friends farewel, and then I will come and follow thee, and this was but an hours work; but Jeſus who ſees not as man ſees, diſcerns the diſtance at which their hearts ſtood from him all this while under this fair perſwaſion; he ſaw that he and they were never like to meet, as near as they ſeemed to be. He knew that theſe would never bid enough for Heaven, as fair as they offered; therefore he preſently falls upon a diſcourſe to ſhew how unfit ſuch merchants were for him, as if he had ſaid to the ſtanders by, You think that I have gotten two Diſciples; here are two that wil follow me without diſpute. But you are miſtaken; there is a greater difference betwixt them and me then you ſee; this difference about the time is like to part me and them eternally; for if they were fully reſolved to follow me, they would follow me now; theſe delayes and promiſes for to morrow are but a ſmoother kind of denial then others do give.
Secondly, ſome are ſo far far perſwaded that they would be Chriſtians, but not in all places, they would be Chriſtians in publick, but not in private; they wil go ſo far in profeſſion as others do; they would willingly ſubmit to thoſe things which come under common obſervation; that which is viſible in others, they would willingly have to be manifeſt in them. The form of godlineſs is obvious to all, but the power of godlineſs is a ſecret thing, and conſiſts in ſecret duties which others ſee not, as in cloſet-duties, ſecret Prayer and meditation, and heart-examination; theſe things they wil not touch withall. Such were in Ezekiels time, who would have paſt for Gods people in the Congregation, Eze. 33.30, 31. they ſat there as Gods people, and they heard the word of the Lord, and they took delight in ſo doing; this they were in publick; but what were they in private? ſee Ezek 8.7, 8, 9. Abominable Idolaters; thus men wil be Saints in one place, and devils in another; when they come to hear the Word, they would carry a ſemblance with them; here they will be for Chriſt; but what do they carry of this to their families? there is no ſenſe nor ſavour of thoſe truths which they are affected with under the Ordinance; or if they carry a little of this into their families, and then repeat what they hear, or confer of it with others, yet follow them to their ſecret Chambers, do they carry the impreſſions of truth thither? do they examine themſelves by it there? do they pray over what they hear there where no eye ſees them? ſurely no. Can their private retirements witneſs for them at laſt that they have been ſenſible of their own ſins, and the ſins of others? can the tears dropt there for the ſins of the place ſpeak for them? can their bed-ſides teſtifie for them that they poured out their ſouls by them unto God with ſtrong and daily cries? can the darkneſs of the night bear them record that their meditations have been of God, and that they have been laying of deſigns for the honouring of God in their places and ſtations in which God hath ſet them? Oh my friends, conſider theſe things, and examine your ſelves whether you have not been as Jehu, zealous for God before men, that you may have even ſaid by your geſture and behaviour, Come ſee my zeal for the Lord; and yet in private you have minded nothing more then he did, the ſeeking of your ſelves, and the eſtabliſhment of your own houſes; oh when you come into your cloſets, and to your bed-ſides, you ſhould bluſh and be aſhamed to think how much you differ there from your ſelves here. Here you pretend your ſelves to be the ſervants of God, and there you profeſs your ſelves the ſervants of the world; oh how few of thoſe truths have you weighed and conſidered of there, which you have been convinced of here; when you come there, you ſee your books of accounts in one place, your bils of parcels in another your Letters in another: think how much time you have ſpent here in your chaire, and how little upon your knees; here you have been mornings early, and evenings late, but not vvith your Bible before you, nor at prayer or meditation upon ſpiritual matters, but at the affairs of trade. I tel you that theſe things will riſe up in judgement againſt you, and condemn you at laſt, and God wil judge you not by what you are before men, but by what you are before him in ſecret, for it is this that he moſt obſerves, Matth. 6.4.6.18: He ſees in ſecret, that is, he onelyonly ſees in ſecret, this is his prerogative, for he ſees and regards principally what men do in ſecret; he values more that which men do behind mens backs, then vvhat they do before their faces; he ſees ſo in ſecret, that if men be not the ſame in ſecret that they are in publick, he wil take no notice of it; Upon this account he would not know thoſe Formaliſts mentioned Matth. 6.16. This vvil be enough to prove you to be but Chriſtians in part, in that you are not Chriſtians in ſecret. That a man is, that he is when he is alone; that which a man thinks of, deſignes for, and delights in moſt in private, that ſhews vvhat a man is.
Thirdly, ſome are perſwaded to be Chriſtians, but not amongſt all perſons; they will be good amongſt the good, but not amongſt the evil; they can ſwim down the ſtream vvith the godly, but not up the ſtream; like Peter they vvil profeſſe vvhile they are amongſt the Diſciples, that they vvil die with Chriſt; but when they are amongſt thoſe that deny him, they vvil not know the man. They are not able to ſtand before the breath of a ſcorner; one that ſcoffs at Religion beats them out of their profeſſion. How many be there that vvil profeſſe Chriſt very far amongſt profeſſors, where it is a credit to own God, who yet vvil be aſhamed of this, when they fall amongſt thoſe who vvill reproach his vvays? then either they joyn vvith the ſcorner, and deny Chriſt, or elſe ſtand ſtill in a baſe neutrality, and betray profeſſion by their ſilence, as if there were a guilt in it. Thus Saul would be a Prophet amongſt the Prophets, but when he comes into his Family, the evil ſpirit ſeizeth upon him; but ſurely ſuch as theſe will be found too light when they are weighed in the ſcales. Obſerve that of our Saviour, Mark 8.38. Whoſoever ſhal be aſhamed of me, and of my words, in that adulterous and ſinful Generation, of him alſo ſhall the ſon of man be aſhamed, when he cometh in the glory of his father with the bleſſed Angels. Chriſt wil own thoſe, and thoſe only, who have owned him before wicked men, before ſcoffers and ſcorners, and ſuch as labour to bring ſhame and contempt upon all that own God; therefore ſays Chriſt, it is not he that confeſſes me now, and favours me ſecretly, or openly before theſe who profeſſe themſelves followers of me and my word that ſhall then be countenanc'd, if he be aſhamed of me before thoſe who labour to make all men aſhamed of me. Oh conſider this you that would be accounted good amongſt them that ſet an high eſteem upon good men: but if you meet with thoſe that ſcoff a… goodneſs, you are for them too; you are ſilent at leaſt when the ways, and name, and people of God are blaſphemed or reproached, eſpecially if it be a friend, or a cuſtomer, or a great man; then you muſt ſay as they ſay, or at leaſt ſay nothing to the contrary. Remember what Chriſt hath ſaid, and how he wil look upon you as being the ſhame of profeſſion, and of his name, when he comes in his glory; how do you expect to be juſtified before all the world, who dared not to be good in all places, and all companies?
IV. Some are ſo far perſwaded that they wil be Chriſtians in reſpect of the whole viſibility of profeſſion, but they wil not take up the power and ſpirituality of it; they wil reform ſo far, that they will cleanſe the outſide, abſtain from all viſible ungodlineſs, yea and take the form of godlineſs too, as the Apoſtle mentions ſome who did ſo, 2 Tim. 3.5. Having a form of godlineſs, and yet they did deny the power; that is, they did refuſe to ſtoop to the power of it; there are two parts of Religion; the form which is viſible, and lies open to men; this conſiſts in reforming the outward man, the denying of ungodlineſs and worldly luſts; this is the negative part. It lies alſo in a performance of all thoſe duties which come under the obſervation of others, as hearing the Word, reading, conferring of it, praying in the publick, and in our families, with a ſober and unblameable converſation towards men. All this a man may ſubmit unto, and yet be but almoſt a Chriſtian. For there is yet another part of Religion which is the very ſoul of it; and this lies hid from the eyes of others, and conſiſts in two things principally. Firſt, in the performance of ſecret duties, as ſelf-denial, ſelf-tryal and examination, watchfulneſs over their hearts and thoughts, mortifying of inward corruptions. Secondly, it conſiſteth in the frame and bent of the heart, in theſe and all other duties towards God. The main of Religion lies here in fearing and loving of God. Theſe are things which men may, and do often omit and paſſe over, who yet do embrace the whole body and outſide of Godlineſſe. Praying, Reading, Hearing are but the Cabinet which contain this Jewel. But godlineſs conſiſteth in a right and true diſpoſition of the heart under theſe. Now if Chriſtianity did imply no more then moſt men conceive it doth, if it were only an abſtaining from groſs and common pollutions of the world, and taking up of all thoſe duties which are commonly confeſt to be ſuch, by men profeſſing themſelves Chriſtians, they would be Chriſtians altogether. But the Lord will finde amongſt thoſe that perform the duties which make men viſible Chriſtians, and ſubmit to all his Ordinances, many that are but almoſt Chriſtians at the moſt, and that upon this account, becauſe they never attended unto the ſpirituality of duties. They prayed and heard the word, & received the Sacraments, but they were carnal ſtill; their old hearts did continue; their practices were changed, but their principles and their intereſts were the ſame ſtill; their faces were turned but not their affections; the one ſtood towards God, but the other was toward ſome luſt or other.
Fifthly, Some would be Chriſtians in all things, till it come to the beloved ſin, till it come to profit and loſſe, and when they are touched here, they cry out, The Lord pardon me in this one thing. If the Miniſter preſs at any time upon men the neceſſity of an univerſal change, they miſtake it, and think that by this univerſal we mean a general change, that is, a change in the greater] and more viſible part; A leaving the greater number of known ſins, and a ſubmitting to the greater number of known duties; they think no rule ſo general, but admits of ſome exceptions in particulars. They think one ſin may be reſerved without prejudice to their cloſing with Chriſt, and think they may hold faſt enough with one hand upon him, though they keep the other to take hold of ſin and vanity. If at any time they apprehend the truth as bent againſt the toleration of any ſin, and they ſee a neceſſity of parting with Dalilah, or Heaven, then they ſay This is a hard ſaying, who can hear it? They would willingly be followers of Chriſt, if he would give them a diſpenſation for ſome things which they account but ſmal: though the leaſt ſin is too bigg to lie with Chriſt in the heart. How many do part with Chriſt upon this point, when he comes to croſs their profit and gain, who yet are troubled to loſe him, and go away like the young man, Mat. 19.22. with tears in their eyes! they will do much rather then live without hopes of Heaven, til it come to the cutting off the right hand or foot, or plucking out of the right eye; this is like the way in which Barnabas and Paul parted. Chriſt and they go together in many things, but when they come here they muſt needs part.
VI. Some are ſo far perſwaded to be Chriſtians, that they are aſhamed to be reckoned amongſt the oppoſers of Religion. They abhor the ſeat of the ſcorner, and wil not willingly hear godlineſs derided; they are convinc'd of the happineſſe of thoſe that fear God, and are convinc'd who they are, they would willingly be accounted favourers of ſuch, and wiſh they were in their conditions: yet notwithſtanding all theſe things, ſomething holds them from coming up fully to their ſteps; either they are poſſeſt with a ſluggiſh ſpirit, and wil not ſet themſelves forth in the duties of a Chriſtian, or elſe they are ſecretly glued to the world, and wil not run the hazards of Chriſtians. One plays the ſluggard under his convictions, and cries out thus, I would fain have knowledg, but I cannot allow the time to ſearch the ſcriptures, nor to read good Books, nor to frequent the company and conferences of the people of God; another ſays, I approve of Prayer, it is a duty, but I have not parts nor praying gifts; theſe are but idle excuſes of hearts that will not come up to God fully; for were your hearts ſet to know God, you would find time enough out of your idle and unneceſſary buſineſſes to ſeek after knowledg, nay you would cut it out of your time that you ſpend in eating, drinking, and ſleeping; have you not borrowed ſometime from theſe to ſatisfie your luſts? and for you who pretend an excuſe for the omitting and neglecting of duties in your Families, and in private, which you are convinc'd ought to be done, and you think to ſalve it with this that you have no parts; alas this is a fiction in ſome, and a vain excuſe in all that plead it.
For 1. Have you not abilities to expreſs your preſent apprehenſions, and conceptions to all men you meet with all, and converſe with? are you not able to ſpeak appoſitely and readily in buying and ſelling? you that can expreſs what you conceive of all matters that come before you, may conclude that neglect of prayer does not ariſe from a defect of expreſſion.
2. If God ſhould take you, and ſhake you over hell, and you had but eminent and deep impreſſions of your danger herein, you would ſurely then pray and cry; you would finde words if you did feel your wants, or apprehend your danger; it is nothing that you want but impreſſion.
3. Do you not ſee men abundantly beneath you in parts add natural abilities, that yet are able to come to God with boldneſs, ſpeak out their own and others wants freely to God?
4. Know, it is not parts but grace that fits a man for duty. I never knew any that were wrought upon truly, how ever weak in parts, but was able to Pray without a Book; and I do believe that the ſpirit of Prayer …s an eſſential part… of the work of grace, Zach. 12.10. Rom. 8.15. And that a man may as well live without breath, as he can be a Chriſtian without the ſpirit of prayer.
V. Be thy parts never ſo low & weak, yet uſe them for God, & he will augment them, Mat. 25.29. To him that hath ſhall be given. Grace wil bring with it ſuch gifts as are of abſolute neceſſity to maintain a communion with God, and ſuch is the ſpirit of Prayer: never any man did conſcientiouſly uſe weak and tender parts for God, but like the bread which Chriſt brake for the multitude, they did increaſe upon his hands in breaking.
Beſides theſe which are hindered by a ſlothful ſluggiſh ſpirit, others come not up fully to the life of Chriſtians, from a ſecret tie which is betwixt them and the world; they are loth to hazard their peace or credit amongſt men. Many men notwithſtanding they are convinc'd of the ways of God, and how they ought to walk, yet are ſo ſtudious of a peaceable quiet being in the world, and ſo covetous of every ones good word, that they had rather venture the loſs of Heaven, then the diſpleaſing of any man; they wil be for godlineſs in their opinion, and they wil own the people of God, until it comes to this, that they muſt appear, they muſt ſhew themſelves, and this wil diſpleaſe ſuch a friend, and ſuch a neighbour, and they ſhal ſuffer by being counted a man of this or that partie; this makes them draw in, as the Phariſes did, who believed, but yet would not profeſſe Chriſt; they would ſhew any under-hand kindneſſe to him, but they would not be openly ſeen to be his followers, eſpecially where their peace or credit would be impaired, John 12.42. Nevertheleſſe, among the chief Rulers alſo many beleeved on him, but becauſe of the Phariſees, they did not confeſſe h…m, leſt they ſhould be put out of the ſynagogue: Thus you ſee many men go far, not onelyonly in reſpect of conviction, but alſo of complyance with the truth and ways of God, and they ſeem to moſt men to be altogether Chriſtians, and to the beſt of men to be almoſt ſuch, and yet they are as far from being that which they would be accounted, and what others deſire they would be, as Agrippa here was from being a Chriſtian, who was never ſuch. Thus I have finiſhed the firſt head, and have ſhewen you what kind of perſwaſions theſe are which are found in ſuch as are termed almoſt Chriſtians.
The next thing which was propoſed to be opened, is the ſpring and riſe of theſe perſwaſions; in which I am to conſider,
Firſt, the extent of theſe.
Secondly, the defects of them; and here I am to ſhew you whence it is that carnal men are ſo far perſwaded, that they ſeem to be almoſt Chriſtians, and then bow it comes to paſs, that being brought ſo far, they do not prove altogether Chriſtians.