The Danger of Being Almost a Christian, Chapter 9

The Danger of Being Almost a Christian · Chapter 9

p. 108CHAP. IX. A Ʋſe of Caution.

USE 3. The third and laſt Uſe ſhal be of caution to all, that you reſt not in ſuch half perſwaſions; and in handl…ng this, I ſhal lay down firſt, ſome quickening motives, and ſecondly, conclude with ſome directions. I have ſpoken ſomething in general to the uſe of the point. I ſhall draw toward a concluſion, when I have laid down a few motives to quicken you all to the particular application of the truth, and to a careful avoiding p. 109of that evil temper which I have diſcovered in the text. I have ſhown you that a man may be almoſt a chriſtian, and yet never truly ſuch; I have ſhewen you what it is to be ſuch. I ſhall now ſhewe you the evil of being ſuch. I know ſome of you are or have bin convinced, that this is your condition, and yet you are quiet againe, I ſhal nowe lay down a few things as motives to awaken your convictions, and to rowſe you yet if it be poſſible, out of that ſlum bering ſtate in which you are; I ſhould be loath to leave you aſleepe after all that I have ſpoken, leaſt you ſhould ſleepe the ſleepe of death.

Firſt, conſider if you are not altogether Chriſtians, you are then altogether no Chriſtians, all your labour is loſt, your profeſſion wil come to nothing, all that you have done will not profit you, you ſhal be reckoned among the heathen, and ſuch as have not knowen God. Chriſt will one day profeſs to you that he knowes you not, all your bodily labour and externall profeſſion, though it ſhould be accompanied with never ſo great expence & charge in the worſhip of God, wil not be reckoned of, if your hearts be not right before God. We find notable expreſſion of the Lord to Solomon p. 110when he had built the Lord a temple, with a vaſt expence of treaſure, and had ſacrificed two and twenty thouſand oxen, and a hundred and twenty thouſand ſheepe, which was a very large ſervice, then the Lord appeares to him 1. King 9.4. and ſayes thus, If thou wilt walk before me as thy Father David walked in integrity of heart and uprightneſs, to do all that I have commanded thee, and wilt keep my ſtatutes and my iudgments, then I will eſtabliſh the throne of thy kingdom upon Iſrael for ever. Mark what a ſeaſonable caution the Lord gives Solomon, think not now thou haſt done enough becauſe thou haſt done all this for the building of my houſe; for although thou haſt done very largly, and haſt bin very magnificent in my ſervice, yet know that all this will not ſerve my turn, if thy heart be not upright before me; all this vvill not profit thee nor this people that glory in it; if thou ſhalt ſtick at other of my commands, it will not avayl thee that thou haſt obeyed me in this thing.

If thou doſt not obey in all things, all thy obedience is nothing worth; yea though it may ſeem much, yet if truly weighed, it is p. 111very little. I ſhall inſiſt a little upon this becauſe it ariſes naturally from the words; and here ſhall endeavour to prove that he that is but almoſt a Chriſtian, is but the leaſt part of a Chriſtian. If we compare the words of the text with Pauls anſwer to it, we ſhall finde that this ſenſe may be ſafely put upon the ſame, which I hinted in opening the words. I told you (foreign) which is here rendred almoſt or within a little, may as well be rendred in that which is little: I am perſwaded to be a Chriſtian, or I am a little perſwaded. I could in ſome things be content to be a Chriſtian, but not in all. Paul ſeemes to take him in this ſenſe by his reply which is, I wiſh thou were foreign as wel in much as in little, as well in greater matters as in leſs, ſuch as I am. This is the caſe of many men under the word; they have ſome convictions upon them, and ſome perſwaſions wrought in them, and they would compounde with Chriſt, they would follow him in ſome things, but not in all; and they would be Chriſtians in ſome things, but not in others; and theſe things unto which they are perſwaded to yeeld, and in which p. 112they wil comply, they are but little things, and though they ſeem to be altogether Chriſtians to ſome, and almoſt ſuch to all; yet they are but the leaſt part of a chriſtian all the while; he that comes neareſt to a chriſtian, and is not ſo altogether, is very far from being a chriſtian: though convictions and perſwaſions may be ſtrong in ſuch as are not yet regenerated, and they may go very far (as I have ſhewed you in opening the Doctrine.) Nay if they ſhould go ſo far, as to give their goods to the poor, and their bodies to the fire, and many ſuch things, which may ſeem very glorious in the eyes of men, yet let all that ſuch men do be ſeriouſly weighed and conſidered, and you ſhal find it exceeding ſmal. The moſt glorious hypocrite in the world, and the cunningeſt formaliſt that hath put on the outſide of Religion, and in many things can hardly be diſcerned to be ſuch, is lighter then vanity it ſelf, compared with a true Chriſtian. Though theſe are like Saul among the people, taller by the head and ſhoulders, yet ſet him amongſt Chriſtians, and he is a Dwarf; and though he may be of great eſteem for a Chriſtian with ſome, yet he is ſtil a Chriſtian onelyonly in little things. Now this is that which I ſhall labour to make p. 113plaine and evident unto you, it being my great deſigne in this to pull down the high and lofty ſpirits of formal and empty profeſſors, who content themſelves to vvalk in a ſtinted profeſſion, and whiles they look to ſome things in which they exceed many others, (as to ſome common works of conviction which they have had, and to ſome meaſure of perſwaſion, and to their outward profeſſion) they think themſelves to be ſome body, they are nothing, & they think they do much vvhen indeed they do little. The Apoſtle ſpeaking of the performances of hypocrites, 1 Cor. 13.2. ſays expreſly, if this were all that he had to ſhew to prove himſelf a Chriſtian, he were not only little, but nothing. All theſe without grace would make me nothing. Theſe are great things with ſome men, and would make a man paſſe for ſuch; but theſe things wil not make a man ſeem any thing before the Lord; and if we look upon ſuch aright, they vvil ſeem little to us, which I ſhal demonſtrate four ways.

DEMONSTRATION 1.

1. A formaliſt is a Chriſtian in little things, becauſe he does but little in compariſon of Chriſt, who is his pattern, 1 Joh. 2.6. He that ſaies he abides in Christ, ought to walk as he walked. Now if we compare the half-chriſtian with Jeſus Chriſt, who is p. 114an example of holineſs, unto whom every one that is called after his name ſhould be conformed, we ſhal finde him to be empty, and lame indeed; it would require much time to compare the life of ſuch a perſon with Chriſt in particulars. But you wil ſay, If we compare the beſt mens lives with Chriſt, they wil be found to fal ſhort as wel as he, and the ſtrongeſt chriſtians wil be as nothing in compariſon of him.

Anſ. Though the beſt chriſtians have cauſe to be humbled for their failings, when they look to Chriſt whom they are to follow, yet there is a great difference betwixt theſe and the formaliſt in this thing. For though there be a ſeeming conformity in every hypocrite to Chriſt, yet it is but in appearance, not in reality, but there is a real and ſincere conformity to Chriſt in every true chriſtian.

2. Though there be ſome likeneſs, yet there is more unlikeneſs to Chriſt in the half-chriſtian; but in the true chriſtian, though there be ſome unlikeneſs, yet there is more likeneſs; for firſt, though they have fleſh as wel as ſpirit, and a part unregenerate as wel as regenerate, yet the ſpirit doth prevail over the fleſh, and the regenerate over the unregenerate, ſo that this may, and does ſtil paſſe for the principal p. 115part: it is not ſo with the formaliſt; for at the beſt he is carnal, and altogether fleſh.

Secondly, though he fails in every duty, and there is ſome corruption mixed with what he does, yet there is ſomething of Chriſt in every duty, and this weighs down all his corruption; but in a formaliſt there is nothing of Chriſt in any duty that he performs; though he may exerciſe parts, and have great enlargements, yet there is nothing of grace in it, and ſo no conformity to Chriſt.

Thirdly, though there be a great difference betwixt the actions of Chriſt and a chriſtian, in reſpect of the perfection required in the Law (Chriſt did every thing according to the righteouſneſs of the Law) yet in reſpect of that perfection which the goſpel admits of, there is not ſo much diſproportion betwixt the obedience of Chriſt and a chriſtian. If the Law were to be judge of this, it would caſt away all that a beleever does, and conclude it no way like to what Chriſt hath done, becauſe not every way like it: but let the goſpel judge it, and it will acknowledge a great conformity in the one to the other, Romans 8.29. yea there is ſuch a conformity in a beleever to p. 116Chriſt, that he is accounted perfect, Phil. 3.15. Let us therefore. as many as be perfect, be thus minded. The work of holineſſe in him is ſo deemed, 2 Cor. 7.1. Perfecting holineſs in the fear of God; and particular graces are pronounced perfect, 1 John 2.5. all theſe are in the goſpel acceptation: ſo that with the favourable interpretation of the goſpel, you ſee a beleever is very like to Chriſt who is his pattern; but all the grace and favour that the goſpel doth ſhew to any, cannot ſo help a formaliſt, to make him to appeare like to Chriſt in this ſenſe.

4. Though in all things he does not attain to that meaſure of perfection to be able to walk as Chriſt walked, yet in his deſires and deſignes he is ſo; there is the ſame minde in him that was in Chriſt; take the inner man of the heart, and you ſhall find it exactly like to Chriſt, renewed in knowledge, and in grace alſo according to his image, Col. 3.10. John 1.16. Of his fulneſs have we all received grace for grace. Look to his principles, and they are the ſame, love to God, and to the word of God, and wil of God; this is his meat and drink, as it was Chriſts, John 4.34. Thus it was with David, Pſalm 119.97. O how love I thy law, it is my meditation all the day. p. 117Look to his ends, they are like Chriſts, the honour and glory of God, and the good of other ſouls, as we find, Phil. 1.21.24. But to me to live is Chriſt, and to die is gain. Nevertheleſſe, to abide in the fleſh is more needful for you. So that all things conſidered, there is more agreement and conformity betwixt the life of Chriſt and a true chriſtian, then there is diſagreement, or nonconformity; they agree in more then they do differ in; but the life of a halting chriſtian is ſo far ſhort of following, that he is not any way like him; ſo that upon this account, he that is but almoſt a Chriſtian does very little in all that he does, becauſe it is no way proportioned to the life of Chriſt, which is the copy after which every chriſtian muſt write.

DEMONST. 2.

As all that ſuch a man does, is but little in compariſon of Chriſt whom he is to intitate: ſo alſo it is but little in compariſon of what the Saints do; he comes very far ſhort of the very weakeſt of the people of God, in theſe two particulars.

1. In actual performances; weigh what he does, and it is little to what a true chriſtian does.

2. Look to his deſires and deſigns, and they fal yet more abundantly ſhort.

p. 1181. To their performances: and a man that is truly wrought upon, ſticks at no duty, he yeelds obedience to all the commands of God impartially; but the other profeſſes with reſerves, and yeelds obedience with reſpect to credit, or eaſe, or profit, or the peace of his own conſcience, and ſuch a man wll not, cannot go ſo far as a ſound and throughly perſwaded chriſtian.

2. He does not onelyonly do all that is commanded, but he exerciſeth ſome grace in every thing that he doth; and upon this account it may be truly ſaid, the leaſt true beleever does more in the leaſt gracious performance then all the formaliſts, and half chriſtians in the world do, if they were all put together. What was the reaſon that the Widdows mite vvas greater then all the Phariſees great gifts? becauſe there vvas grace in that gift, this raiſed the value of it ſo much; ſo the leaſt exerciſe of grace is more then all the guilded performances of theſe half-chriſtians: Though theſe can pray, and hear, and preach, and diſcourſe, and give alms, yet they cannot exerciſe any grace in theſe, there is nothing of Chriſt in theſe; and therefore they are of no value. One duty of a true beleever hath p. 119more weight and worth in it, then all that ſuch men ever did, or vvil do (while they are ſuch) to the end of the world.

Secondly, as they fal ſhort of the Saints in action, ſo much more in deſigne; for in this there is no more compariſon betwixt a formal half-chriſtian, and a ſound chriſtian, then is betwixt finite and infinite; for the deſire and aime of a gracious ſoul as I have ſhewen you, is after infinite holineſſe; it knows no bounds, and therefore cannot be compared with any thing that is limited, and bounded within a compaſſe, as the perſwaſions and profeſſions of one that is but almoſt a Chriſtian are. Now though the Law takes no notice of intentions, or of deſires, or deſignes to do a thing that is not done, but looks only to action, which is the perfection of intentions: yet the goſpel ſets a high eſteem upon this vvhere it is ſound and true; and the Lord accepts this, and eſteemes it as if it vvere brought forth into act, as in David, 1 Kings 8.18. yea and he meaſures actions by this, as being a ſupplement unto them; yea this makes ſmal things ſeeme very great, vvhen they are vveighed, becauſe they were done vvith great deſire and affection, and in a deſigne to ſome greater p. 120thing. Upon this account there is no proportion betwixt the deſires and deſignes of one that is but almoſt a chriſtian, and him that is altogether ſuch; for the latter hath a greater reach with him in all that he doth, & docs as far exceed him, as that which is infinite does exceed that which is finite.

DEMONS. 3.

He that is but almoſt a chriſtian, does but little, if you compare what he does with what he omits. He ſeems to do many things, but all that he does is not like that which he omits, which wil be manifeſt upon theſe two accounts.

1. He does fewer things then he neglects.

2. He performs ſmal things, and omits great. Perhaps he may be ſaid to do many things with Herod, Mark 6.20. that is in compariſon of former days; he began to obſerve many things which he made light of before, but theſe many things compared with the things which he ought to have done, would ſeem a very few. This I could eaſily ſhew you, if I ſhould open the life of a chriſtian, and the duties of it, and ſhew you how exceeding broad the commands of God are; and when you did ſee how vvide and deep theſe are, you would eaſily p. 121ſee how ſhort and weak ſuch a mans obedience is; but this wil be too large a task at this time: yet I ſhal give you a hint of this, to clear the truth before us.

A formal profeſſor may do much to the obſervation of others, yet it is but little of what he ought to do, if we conſider,

Firſt, that his obedience to the commands does principally lie in negatives. He conſiders not ſo much what the command requires, as what it prohibites, and he pleaſes himſelf rather in abſtaining from evil, then in doing of good, in being reformed, then in being renewed; he thinks it enough that he turns from ſin, though he turn not to God; this is the firſt thing ſuch a man looks to, as the Phariſee, I thank God I am not as other men.

2. If he looke to the preceptive part of the command, he is low and carnal in this; for he does not look to the ſpirituality of the Law; thus the Phariſes did, and the Papiſts do, who taught the people to be zealous of ſome few things, but neglected many more then they taught. In ſomuch that Chriſt told the people, that if their righteouſneſs did not exceed the righteouſneſſe of the Scribes and Phariſes, they ſhould in no wiſe enter into the kingdom of God.

p. 122That which is the reaſon of his falling ſhort in both theſe, is this; he takes the common ſenſe vvhichwhich men put upon the commands of God, and obſerving them in their ſenſe, he ſeems to do much; but in the ſenſe vvhichwhich God puts upon the word, he does nothing; thus vvhile Paul vvalked by the interpretation of the commands which the Phariſees did put upon them, he in his own account is blameleſs. Phil. 3.6. but vvhen he began to ſee the ſpirituality of the law, and to look upon it in the ſenſe and meaning of the ſpirit, then Rom. 7.9. Sin revived, and he dyed. While vve look upon the command of God vvith a carnal and common eye, there is little duty diſcovered thereby; but let us look aright upon it, and every command vvil convince of much ſin, and diſcover much duty: much more ſin then many are convinc'd of, and much more duty then they ſubmit unto, and then vve ſhall ſee that they omit more duty then they perform. I will give you an inſtance in one command. Thou ſhalt have no other gods before me. Such men think that nothing is condemned here but Atheiſme, to have no God at all, or idolatry in worſhipping of ſtocks & ſtones, not minding that theſe things are condemned as ſins againſt this command;

p. 1231. Ignorance of God: for how can we have him as our God, whom we know not?

2. Unbelief: if we know him, and do not believe what he ſpeaks by promiſe, or by threats; for when we fly from the word of God, and go to any thing elſe to help us, we make a god, and ſay, It is ſafer to rely here then there; and when we do not fear the threat, but run to this or that ſhelter, we make that our god, as if we could be defended from the power & juſtice of God.

3. Want of love to God, or not loving him ſutable to himſelf: to acknowledge him to be God, and not to love him, is a contradiction: and to ſay we love him, and yet not to love him intenſly with all our hearts, and with all our might, is not to love him as our God.

4. The over-loving of any creature: this is the ſetting up of another god; when we ſet up any thing in our affections, and in our eſteem in the higheſt place, this is the ſetting up of another god, becauſe we ſet up ſomething in the place of God.

5. Pride of ſpirit: ſetting up too high an eſteem of our ſelves, and of our own wiſdom or righteouſneſs; this is the ſetting up of another god; therefore David layes the reaſon of neglecting God and his worſhip here; Pſalm 10.4. out of the p. 124pride of their heart, they wil not ſeek after God.

6. Carnal joy: to delight in any thing ſo much as in God, and his worſhip and ways, is idolatry alſo. That which brings in moſt comfort is our god: if God wil ever be a Heaven to us, his worſhip and ſervice muſt be our Heaven here.

7. Luke-warmneſs in his ſervice: for to have no God, and to worſhip him as if he were none, is all one; and to ſet up a god of ſilver or ſtone, or to worſhip God as if he were no better, and knew not the heart, are things of the ſame import.

8. Slightneſs of ſpirit: which is when either we ſuffer our hearts and thoughts to wander we know not, and care not whether, and think not upon God, or when we think ſlightly of him; the firſt of theſe David obſerves as a ſufficient ground of the Atheiſme of many in his time, Pſalm 10.4. God is not in all his thoughts; and God himſelf ſeems to take ſpecial notice of the ſecond, and threatens ſore for it, Pſalm 50.21. thou thoughteſt that I was altogether ſuch a one as thy ſelf.

9. Neglect of ſeeking God: this is a great breach of this command; publique and private neglect of this duty. God puts thoſe men amongſt the heathens himſelf, p. 125Jer. 10.25, Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy Name.

10. Unthankfulneſs for mercy received; this is a principle in the light of nature that we muſt acknowledg God in all that we enjoy; therefore the heatheniſh idolaters did never obtaine any great victory, or enjoy any great thing, but they did ſacrifice to, and praiſe their gods. To have a God, and not to cal upon him by prayer, and thankſgiving, not to take our comforts out of his hands by the one, and put them into his hands by the other, is to ſay we have no God, and to ſay we have no need of him, which is an ungodding of him. Thus I might ſhew you in other commands how much ſin is reproved which a formaliſt is not convinc'd of; and as there is much in the negative part of this command which he ſees not; ſo there is a preceptive part which he conſiders not, which is to have God for our God, and this requires many things.

1. That we know God; for without knowledg of God we cannot have him for ours.

2. Acknowledgment of him; we muſt own and profeſſe him to be ours, and to be what he is to us.

3. Beleeving in him; we muſt take his p. 126word as the beſt aſſurance, and receive all his commands and threatnings for truth.

4. To love him as the chifeſt good, and to deſire communion with him as being the chiefeſt bleſſing: for to account any thing better, or to deſire any thing like him, is not to have him for our God. We muſt ſay as David, Pſalm 73.25. Whom have I in Heaven but thee, neither have I deſired in the earth any thing in compariſon of thee.

5. To fear him, and to tremble at his word: therefore the worſhipping of God is ſet out thus by the Prophet, Iſai. 8.13. Make him your dread and your feare, Iſai. 66.2.

6. We muſt delight in him above all things: for the chiefeſt good enjoyed muſt needs breed the greateſt joy that is poſſible in the hearts of the creatures.

7. To be zealous for his glory: we do not ſerve him as God, unleſs we ſerve him with very intenſe affections, and ſet up his glory above all glory, and mind his honour & glory as God himſelf doth mind it, who ſeeks it in every thing he doth. Theſe and many more duties are required in this command; as, To remember him at all times, to have him before your eyes in p. 127the creatures, and our hearts in meditation; to cal upon him in all ſtreights, to be thankful to him in all enjoyments, to ſeek his favour in all conditions, and to labour to preſerve the evidences we have of it above all precious things. This is to have God for our God; thus you might ſee if I ſhould run through other commands of God, that they are exceeding broad; and that the man that ſeems to be almoſt a Christian, does but little in compariſon of what he omits; the ſins which he refrains by his interpretation of the command, are few to what the command forbids, and the duties which he performs, are few of thoſe which the command requires, and he neglects. In this reſpect the formaliſt halfchriſtian does leſſe then he leaves undone, becauſe he does ſome duties which lie more viſible in the Word; but ſuch as are not ſo eaſily ſeen, and generally acknowledged he omits; he performs publick duties which come under common obſervation, but he omits private duties, which are more then the publick duties of a chriſtian, and he abſtaines from the groſſe and publick ſins of the outward man, but makes no conſcience of the ſins of the heart, and thoughts, which are more then the ſins of the outward man.

p. 128Beſides all this, in every duty which he performs, he omits more then he performs; the duties of a chriſtian are complicated; there is no duty performed ſingly, if it be performed aright. Many things muſt concur in the right performance of any duty; as for example, if a man comes to hear the word, there is much more required in that duty, then the bare hearing or attending to what is ſaid, or the carrying it away with us in our books, or in our memories, or the repeating of it when we come home to our families, though many do not minde thus much that hear the word; there are theſe three things eſpecially to be minded in the right performing of this duty.

1. To prepare for it.

2. To keep the heart in it.

3. To be careful of the word, and our hearts after it; he hath not heard the word aright that hath not heard it thus. Now in every one of theſe there are many things required, as in preparing to it we are,

Firſt, to get our hearts affected with the pretiouſneſs of the word that we are to hear.

Secondly, to conſider, and be humble under our natural deadneſs and inability to profit by the word.

p. 129Thirdly, to mourn over our former unprofitableneſs.

Fourthly, to get a ſence of the wants of our ſouls.

Fifthly, to heighten our reſolutions of cleaving unto the Lord, and to bring a full purpoſe of heart with us to the Ordinance, to ſubmit to all that God ſhal ſay. In the hearing of the word we are required,

FIRST, to ſee if our hearts be preſent.

SECONDLY, to keep God in our eye, and to make him our dread and our fear, and to get our hearts affected with the conſideration of his majeſty.

THIRDLY, to take part with every word of conviction, and to receive truth, and to ſide with it, though it ſtrike at a right eye, or a right hand.

After the hearing of the word, the duty is not ended; for then it muſt be thy care,

Firſt, to keep thoſe impreſſions alive, which the Word hath made upon thy ſoul.

Secondly, to have a ſpecial care of the bent of the heart tolabour to prevent backſliding.

Thirdly, to enquire whether thou haſt profited by the Ordinance, and how.

Fourthly, to cover the Word by prayer, and meditation, as the Husbandman doth the ſeed, leaſt the fowls of the aire ſteal it away.

p. 130Fifthly, to put that ſpeedily in practice which the word hath convinc'd ought to be done, or to lay that down which the word ſays muſt be left. Thus it is in praying, and every other duty; there are many things to be minded, and done in every duty which the half chriſtian doth not mind; and while he only looks to the viſible part of it, and neglects all theſe concomitant duties, he does manifeſtly omit more then he does perform; thus it is manifeſt in the firſt ſenſe, that ſuch a man does perform leſſe then he does omit, becauſe he omits many things, and performs but few; he does little in compariſon of what he omits, if we conſider that the things which he omits are greater then thoſe which he doth perform; he is careful and ſtrict in ſome things, but they are little things; but he neglects the great and weighty things of God; as it was ſaid of the Scribes and Phariſees, they paid tith of Mint and Commin, but neglected the great and weighty matters of the Law. He omits thoſe duties which are of greateſt account, in which the life and power of godſineſs lies; he is in the form of Religion, but minds not the ſpirit and ſtrength of it, which conſiſteth not in praying, p. 131reading, hearing, receiving of Sacraments, giving of Alms, or abſtaining from the outward acts of it, but it lies in the frame and diſpoſition of the heart to Godward in all theſe. It lies in the fearing and loving of God, beleeving and delighting in him; this is that which God eyes and values in every duty. But he that is not altogether a chriſtian, is not acquainted with theſe things; he is not acquainted with heart-examination, or watching over his thoughts, he cares not about the ordering of his heart aright in duties, and the exerciſing of grace in them. Now alas, when theſe things are abſtracted from duties, what are they? they are nothing in Gods account, and ſo for all his reformation it is very little, vvhen vve conſider it is but in the outward man; when he abſtains from the outward acts of ſin, but not from the inward; his reformation is not mortification, and alas all outward reformation hath little in it in compariſon of the mortification of the leaſt ſin, ſo that if you ſet his duties againſt his neglects either in number or vveight, it is manifeſt he doth but little to what he leaves undone.

p. 132DEMONSTRATION 4.

He that is but almoſt a Chriſtian, is but little a Chriſtian, becauſe there is very little in that little he does; it is of little account and eſteem with God, nor with good men, and that upon ſeveral accounts.

Firſt, becauſe his heart is not in what he does, and that being not in it, which God cals eſpecially for, he values it not; when the children of Iſrael did continue the worſhip of God, and obſervation of many things commanded, he charges them as if it had been wil-worſhip, becauſe it was not worſhip according to his will. Who hath required theſe things at your hands, ſays he, Iſai. 1.12.

Secondly, ſuch mens obedience wil not be owned at the laſt day, when Chriſt ſhal come and ſurvey every mans work at the great day; he wil ſay to ſuch as come with ſuch, half convictions and performances, I know you not.

Thirdly, there wil come a time when ſuch perſons themſelves wil be made to ſee and to acknowledge that there is but little in all that they have done when they ſhal be forc'd to cry out as the fooliſh p. 133Virgins did, Our lamps are gone out, Mat. 25.8.

Fourthly, Satan wil make but a very ſlender account of all that theſe men do, or have done; alas how eaſily wil he ſhake ſuch mens hopes and confidence, as a reed is ſhaken with the wind? In time of temptation how does he batter their reſolutions, and in time of ſickneſs or death? how wil he take the houſe which they have built, and pluck it down about their ears? he wil make nothing of the ſtorming of ſuch a ſoul, but wil lay their ſtrength in the duſt in a moment. This Job intimates, Job. 27.7, 8. that at ſuch a time the hypocrites own heart wil reproach him.

Fifthly, all that ſuch a man does is ſo little, that it is not worthy to be compared with the leaſt performance of a gracious heart; he that does leaſt, and does it ſincerely, does more then he that does moſt in a way of formality; for there is more done in the leaſt act in which grace is exerciſed, then in all thoſe things in which gifts and parts are exerciſed without grace for this is that only which makes things down-weight with God. Upon this account it was that the Lord Jeſus ſet a higher value upon the gift of the poor Widdow, p. 134who caſt in two mites, then upon all the great gifts of the Scribes and Phariſees.

Sixthly, there is ſo little in all that is done without grace, that God accounts it worſe then nothing, he reckons it as prophaneſs: it is with God no more then the cutting off a doggs neck, Iſai. 66.3.

Laſt of all, how ever the profeſſion and performances of ſuch a man may ſeem great, yet they wil appeare very ſmal by that time deductions are made for what is to be deducted; do but deduct out of his performances,

Conſid. 1. what is done upon low carnal principles, and what is done upon baſe ends and intereſts of his own, there wil be very little left of all that he ſeems to do; as for example, Jehu went very far in obſerving many of the commands of God, and appeared very zealous in the proſecution of them; but by that time we abate Jehu for his own intereſt, and for the ſettlement of the kingdom in his own hand, we ſhal find little left ſtanding upon the account of obedience to the command; yea when the Lord reckons up what Jehu had done by one of the Prophets with theſe deductions, he cals not what he had p. 135done obedience, or zeal for the Lord, but murder, Hoſ. 1.4. ſuch interpretations may thoſe actions have, which in themſelves are good, and carry a great appearance with them of obeying and honouring God, when they are weighed with the dreggs or droſſe of thoſe falſe principles and ends which are with thoſe that perform the ſame.

Con. 2 If you be not Chriſtians in good earneſt, all that you do wil but aggravate your ſins; your complyance with God in ſome things wil not excuſe, but aggravate your breach with him in other things; this wil bring your ſins under other aggravating circumſtances, which other mens ſins do not fal under; your ſins wil be judged hypocriſies in that they were under a profeſſion, and ſins againſt knowledge in that they were under convictions, and contempt of Chriſt and his ways, in as much as Chriſt came ſo near to you in the word, and yet you put him by.

Conſid. 3. you have the leaſt, or wil have the leaſt to ſay for your ſelves of any people. Of all men, halters in Religion wil have the leaſt excuſe. We find when the Prophet Elijah dealt with the children of Iſrael in this caſe; they were p. 136all ſilent before him; one man ſtrikes a whole congregation dumb when he charges this ſin upon them; they who uſe to have their excuſes and pleas at hand in all other caſes, have none in this, 1 King 18.21. The people anſwered not a word. Of all men in the world, theſe wil be left without excuſe; and of all ſins, halting and lukewarmneſs wil appeare in their nakedneſs.

4. You are the greateſt diſhonour to God of any people; you diſhonour the Father, the Son, and the Spirit; for men look upon you as men ſerving and owning God, and they judge of God, and his worſhip, by you.

Firſt, you diſhonour the Father; men have low thoughts of his maieſty, and holineſs, when they ſee thoſe who go under the notion of profeſſors, and owners of the ways of God, to be ſlight and cold in his worſhip; when they ſee the ſpirits of men that worſhip God cold in it, and ſtinted, and ſhut up in ſuch and ſuch a compaſſe of profeſſion, ſetting bounds to themſelves! this and that they wil do, and no more. Oh how can men think that the God whom you have to do withall is a holy God. Oh the mean and baſe thoughts men do harbour of God, from the beholding p. 137the luke-warme converſations of ſuch half chriſtians!

Secondly, diſhonour Chriſt and the goſpel under which you live; oh my friends, is it not a reproach to Chriſt, that it ſhould be ſaid, This life which you live in, is that life which Chriſt came to purchaſe, & for which he layd downe his life; did Chriſt come to give life, yea and abundance of life? Iohn 10.10. and is this that life? Is that life which many of us live (who would be accounted partakers of the life of Chriſt) like that life which Chriſt came to give? the Evan geliſt ſays, we receive grace for grace from him; but where is it, & when it is exerciſed? Ah my freinds Chriſt is reproached in this, when we cal and account that the life of Chriſt, which is but an abomination to him; Nay this is a reproach to the goſpeltimes, in which was promiſed a greater meaſure of grace to be poured forth, and that God would give a more choice and excellent ſpirit to his people, Zachary 12.10. But do not the low and lukewarm tempers of many pretended Chriſtians bring mean thoughts upon the goſpel, and the times of it, while they live much below the profeſſors of religion in the times of the law?

p. 1383. It is a reproach to the ſpirit of God, whoſe office it is to ſanctifie and renew the heart of his people: what honour does the Scripture put upon this? it cals it The beauty of holineſs, Pſalm 110: 3. as if there were no beauty but this. Now what a vilifying of the ſpirit of God is it, to ſet up a dead, cold, heartleſſe profeſſion without life and vigour inſtead of the ſanctifying work of the Spirit of God? as if we ſhould ſay, Loe this is all that the ſpirit works in the hearts of Gods people. Doubtleſs it is from hence that men and women have ſuch meane and low thoughts of ſanctification, becauſe they ſee ſo little in the lives of thoſe that profeſs it, and many do believe that it is nothing but a pretence and a ſhadow, and a notion taken up amongſt men; and if they do but go to Church ſometimes, and ſay their prayers, and beleeve as the Church beleeves, they are as much ſanctified as any▪ for they ſee no more in others then in themſelves, but that ſome can talk more then they. Thus I ſay the Father, the Son, and the Spirit, they are all vilified, and all by reaſon of thoſe who cal themſelves chriſtians, but are not; and if there be a woe to that man by whom offences come, then much more woe to thoſe men by whom all theſe offences come.

p. 139Conſ. 5. You are the greateſt blots to religion in the world: All the Apoſtaſies of Profeſſors which have hardened many mens hearts againſt Religion, have riſen from the midſt of you: There was never an Apoſtate in the world, but he was firſt a luke-warm profeſſor. Look to all the groſs and damnable errors which have broken forth, and the horrible Apoſtaſies which have been from the profeſſion of the truth, and they ſprung up amongſt thoſe who have been halters with God; Some that have ſeemingly, and in part received the truth, but have not received it in the love of it. Theſe are the people which God hath given up to ſtrong deluſions, and are ſwept away vvith abominable errors, and theſe have fallen away in time of temptation, becauſe they were not rooted and grounded in the truth; but there was never any one did Apaſtatize and fal away wholly and fully from the truth that was altogether a Chriſtian. If you would not be Apoſtates from the truth, pray that your hearts may be ſound in the ſtatutes of the Lord, Pſ. 119.80.

Conſid. 6. You are men upon whom the Devil hath the greateſt advantage of any men in the world; he chooſes you out as inſtruments to carry on all his great p. 140works, and to further his grand deſignes in the world; by your help it is, that he manages all the affairs of his kingdom: it is a dreadful thing to think that you ſhould be the chief pillars of Satans throne; he choſes not out the prophane, becauſe they are too groſs, they wil be eaſily diſcovered; he cannot eaſily engage the godly, becauſe they wil diſcover him: the firſt he uſes not becauſe they are not ſo fit for his work; the ſecond he cannot engage, becauſe they do not like his work; but when he cannot ſpeed any where elſe, then he comes to you the formaliſt and luke-warm profeſſor, who never fails him; but amongſt theſe he finds inſtruments enough, and thoſe he moſt uſes for his tranſactions; therefore the devil made uſe of Judas, and of the falſe brethren in the Churches, and of the Scribes and Phariſes againſt Christ, and the devout women againſt Paul, Gal. 2.4. Acts 13.15. he uſes theſe rather then any other.

Firſt, becauſe theſe are moſt able to hurt the people of God, knowing their ways and counſels as the falſe brethren did, 2 Cor. 11.26.

Secondly, becauſe their oppoſition to religion ſeems to carry in it ſome weight, and reaſon, and men judge there is ſome p. 141great evil in it which theſe men ſee, or they would never oppoſe. The Scribes and Phariſees would not ſo oppoſe as they do, if they did not ſee more evil in theſe things then we do, John 7.48. Have any of the rulers, or of the Phariſees beleeved on him?

Thirdly, it is greater reproach to religion and to the profeſſors of it, when the devil can ingage ſome againſt it that have profeſt it: as the Lord wounds the kingdome of Sathan by converſion: ſo doth Satan wound the kingdom of Chriſt by tempting men to Apoſtaſy.

7. You are the greateſt hinderers of the ſalvation of other men; for many have their eyes upon you, and they reaſon thus with themſelves; theſe men are wiſe men, and civil men, they are good men, and wil be wary, they know what they do, and we wil follow them, we wil go no farther then they go. Many more that wil not take a Drunkard, or prophane Swearer for example in Religion, wil take one of you for a preſident, whom he ſees to walk civilly, and morally in your converſations, and perhaps he wil give more heed to you, becauſe of your wiſdom and warineſs in the world, then to thoſe who walk more cloſe with God; as we ſee the people looked more to the Scribes and Phariſees then p. 142to Chriſt, and it was not the Publican that kept off ſo many from Chriſt, but the Phariſee; ſo I ſay that wo may fall upon you which was pronounc'd againſt them, and it is a fearful one, Mat. 23.11. becauſe they neither enterd into the kingdom of heaven themſelves nor yet ſuffered thoſe who were entring in to go in.

Conſ. 8. You are a people of whom the Lord ſpeaks no good, God is ſo tender that he will not paſs by any good where ever he finds it; if it be never ſo ſmall, he will not paſs it over without obſervation; yet when he ſpeaks of ſuch as you are, he cannot afford them one good word; we find the Lord who will not break the bruiſed reed, nor quench the ſmoaking flax, would take notice of ſome good that was in Abijah who was of Jeroboams houſe. 1. King. 14.13. when he comes to ſpeak of the Church of Laodicea who was of this lukewarme temper, he ſpeaks never a word in commendation of her, Rev. 3.17. She had high thoughts of herſelf, but God thought not ſo of her. He reproves the reſt of the Churches for their ſins and threatens ſore, but he commends ſome good in every one except Laodicea; thus I ſay the Lord wil ſpeak no good of you; you may perhaps think as p. 143highly of your ſelves as ſhe did, but at the laſt day are like to hear the worſt of your ſelves of any generation of men whatſoever.

Conſ. 9. God doth not only ſpeak no good of them, but they are of all ſorts of men moſt deſpiſed of him, We uſe to ſay he is poor that God hates; ſurely then the half Chriſtian is a poor man; if ther be any one poor under heaven, for no man carries ſuch a brand of infamy and reproach upon him as he doth. God does abominate ſuch a man more then he does the prophane Eſau, or the ſcoffing Iſmael, or the unclean Sodomites; men that are down right Atheiſts, or plain Idalators, or that have no pretences to the fear or ſervice of God are not ſuch an abhorring to God as theſe men are? I will convince you by two, or three inſtances of this, that you may ſee and fear to reſt in ſuch a ſtate as this is; ſee ſuch a temper compared with him who has no religion at all, Rev. 3.15. I know thy works, that thou are neither cold nor hot, I would thou wert cold or hot, God wiſhes they were rather ſtark cold. God had rather men had no pretence to religion at all, that they were ſtupid, and had no life nor motion at all, then to move thus; better be p. 144without ſenſe, then not to have a true ſenſe; better have no convictions nor ſtirrings under the Word, nor pretence to love or fear God, then not to be in good earneſt; better to do nothing, then to ſtick at any thing. Now this muſt needs be a ſad profeſſion which God diſlikes rather then no profeſſion.

Secondly, ſee it compared with idolatry, which of all ſins which do openly ſhew themſelves, does moſt affront God to his face; and therefore the Lord threatens the ſetting up of Idols in his jealouſie, in the ſecond Commandement; the Drunkard, the Swearer, the unclean perſon, do not ſo openly oppoſe God as the Idolater, becauſe he does manifeſtly ungod him. But he that is a down-right idolater, is not ſo bad as he that is a halter in the worſhip of God; the Prophet complains of the preſent temper of the children of Iſrael, that they did halt betwixt two opinions, they would not cleave to Baal, nor yet to God, 1 King. 18.21. And Elijah ſaid unto all the people, How long halt ye between two opinions? If the LORD be God, follow him; but if Baal, then follow him: ſo it may be ſaid to the half Chriſtian, why do you halt betwixt a Baal, and God? to have a heart divided betwixt God and corruption, is worſe then to ſerve ſin with all the heart.

p. 145Thirdly, ſee it compared with open prophaneſs; we find the ſervant who did but comply with the wicked and prophane, in eating and drinking with them that were drunken, yet threatned more then all the reſt, Mat. 24.49, 50, 51. The lord of that ſervant ſhall come in a day when he looketh not for him, and in an hour that he is not ware of, and ſhall cut him aſunder, and appoint him his portion with the hypocrites: there ſhal be weeping and gnaſhing of teeth. He did not caſt off his ſubjection to his maſter altogether; he ſaid not that he had no maſter, neither did he caſt off the thoughts of his maſters coming, but he removed them a little from him; and when he had done this, we do not find that he was a drunkard, but he began to aſſociate with them, he began to neglect his duty, and to comply vvith the prophane whom he ſhould have curbed; and now the Lord paſſes by them, and ſeems to take leſs notice of their open wickedneſs, then of his ſecret complyance with it; thus it is with many who wil not be, or dare not be Swearers, or Drunkards, but they wil keep a hand for the drunkard, or the ſcoffer, they will be the friends and familiar… with ſuch in ſecret; they have not gotten ſo much zeal for God, and for his ways, as to deſpiſe a p. 146vile perſon, Pſalm 15.4. but ſuch as theſe God complains of by the Prophet, Hoſ. 7.8. Iſrael was a cake not turned; if you look upon their outſide, they were Chriſtians; but if you could ſee the inſide, they were idolaters. Such God wil ſpue out of his mouth, with the greateſt loathing poſſible; he does moſt commonly caſt them out of their profeſſion here, and out of their Church-priviledges if they be under any, 1 Cor. 11.19. or if not here, when he comes to judgement, he will ſurely remember theſe; they ſhal be caſt out before men and Angels, Mat. 24.51. they ſhall have their portion with hypocrites, there ſhal be weeping and gnaſhing of teeth; theſe ſhal have a place in hel by themſelves, the prophaneſt ſort of men wil hiſs them out of their company, the devils will ſtand off from them, becauſe they ſeemed to be diſtinct from them in the world; and as for the godly, they ſhal be ſeparated from them, becauſe they were not of them. Thus theſe hypocrites ſhal have a place by themſelves, and if any worſe then other, it …al be theirs. As of all ſorts of ſinners, theſe are the worſt, becauſe hypocrites: ſo of all kinde of hypocrites, theſe are worſt. It is a great miſtake amongſt the common people who think none are hypocrites but p. 147they which make ſome extraordinary profeſſion of Religion, they judge them to be hypocrites; and them onelyonly who make a greater profeſſion then the common ſtandard (by which the multitude meaſure their Religion) will allow of: ſo that none are reckoned for hypocrites, but thoſe who are noted for profeſſors. This I ſay is a great miſtake; for there is not a wicked man or woman in this place, how prophane ſoever, but is an hypocrite, for every one here does profeſs himſelf a Chriſtian; and if it be not ſo, he is an hypocrite; there is not one here that wil renounce all intereſt in Chriſt, or that will openly in words refuſe obedience to him, yea there is not one here but does at ſome times, in ſome wayes profeſſe a ſubjection to him, and ſhall therefore at the laſt, not onelyonly be condemned with the prophane, for ſaying Chriſt ſhall not reign over them, but they ſhall be judged with the Hypocrite for ſaying that they go when they go not, as the evil ſon, Matthew 21.30. who added a lie to his diſobedience. But although amongſt them that call themſelves Chriſtians; there be many kindes of hypocrites, and all that take the name of Chriſtian upon them, are either p. 148Saints or hypocrites, yet theſe which are almoſt Chriſtians, are the worſt of hypocrites; he that is almoſt a Chriſtian is of the higheſt form of hypocrites; the higher a man riſes in profeſſion, if it be not in truth, the higher he ariſes in hypocriſie; for he that does not follow God fully, when he is at the height, he is but almoſt a Christian, and that is but a raiſed piece of hypocriſie; and when a man is in this condition, this is his miſery, that all his profeſſion does but increaſe his ſin, he is ſo much the more an elaborate hypocrite. Of all perſons Chriſt cries out againſt theſe in the Scripture; how often does he cry out, Woe to you Scribes and Phariſees, Hypocrites? for all the people of the Jews by virtue of their profeſſion were ſuch, who did not obey the truth. But theſe did excel in profeſſion, they went beyond others in many degrees, and yet did not love the truth vvith all their hearts, therefore he cries out more againſt the Scribes and Phariſees, hypo… crites, then againſt the Publicans and harlots, Hypocrites, Mat. 22.13, 14, 15 23, 25 Chriſt did not cry out againſt theſe for Hypocrites for doing more then others, but for not doing vvhat they ought to do; Hypocriſie lies not in making more profeſſion then vve ought, but in doing leſs then vve p. 149do profeſs. Therefore although he condemned their hypocriſie, yet he commended their profeſſion, and ſet people to imitate and exceed them, Mat. 5.20. Except your righteouſneſſe exceed the righteouſneſſe of the Scribes and Phariſees, ye cannot enter into the kingdom of Heaven.

Conſ. 10. Theſe are the greateſt deſpiſers of God, of Heaven, and holineſs, of any people; theſe bring the greateſt contempt upon the kingdom of Heaven of any, becauſe they come in ſight of it, and then go back, which is a manifeſt contempt. God was more angry with the people of Iſrael for talking of returning back to Egypt, when they were in the widerneſs, then for all their unwillingneſs to come out of Egypt. Nay, he was more offended at their unwillingneſs to go into Canaan, when they came upon the borders of it, then for all their murmuring at the red ſea, eſpecially when they had ſeen the fruit of it; this was a manifeſt contempt of the good land; for if they ſhould have gone back after they came ſo near unto Canaan, it would have broughtmore diſcredit upon that land then if they had never ſtirr'd out of Egypt; for if they had refuſed to go out of Egypt, all men would have imputed it to their idleneſs; but if they had returned, the p. 150fault would have been laid upon the land. If a man paſſes by your ſhops, and inquires not for any commodity, you take little notice of him; but if he ſee your goods and cheapen them, and leave them, he either condemns the commodity or the ſeller, either it is not good, or it is too dear: So men that look not after Heaven, do but neglect it; but thoſe who come to buy, and yet will not come up to the terms, theſe diſcredit it. When men come ſo neer it as the young man did, who was offered it, and yet left it when there was but one thing lacking, theſe do bring the greateſt diſlike upon the things of God, of any men alive; for theſe men do in effect ſay, it is not ſo much worth; they ſay that God offers it at too dear a rate; and what greater reproach can there be caſt upon the kingdom of heaven: then to ſay it is too dear? The prophane ſort of men do but neglect it, they never ask after it, they cheapen not; but the half Chriſtian he ſees and asks, and cheapens, but will not buy; this is a villifying of it. This is your caſe, you that are almoſt chriſtians; you wil bee found the greateſt contemners of the ways of God; for other men fall ſhort out of ignorance, as having not ſeen or known God; but you come oftentimes ſo neer, that you ſee p. 151the kingdom of God, as Baalam did whoſe eyes were opened, you taſt of the powers of the World to come, you are made partakers of the Holy Ghoſt, and have found a ſweetneſs in the good Word of God; for you now to ſtop here, or go back again, it muſt needs bee a contemning of the Kingdom; you ſay as that young man did. There is not ſo much worth in the ſame to countervail the loſſe of all other things, Chriſt wil put that interpretation upon your motions, which he did upon the Jews, John 15.24. For you have ſeen and hated both me and my Father. The ſins of ignorant perſons are accounted but neglect, but the ſins of ſuch as are convinc'd, will be judged hating of God; becauſe ſuch do knowingly caſt away the offers of the Goſpel, and refuſe the kingdom of God, and their refuſing is not a bare neglecting to receive it, but a deſpiſing of it.

Conſid. 11. Such men have the leaſt pleaſure of any. They ſtand betwixt the pleaſures of the World, and the pleaſures of the Saints, and enjoy neither. Such a man cannot ſhare with the Epicure in the pleaſures of the fleſh, becauſe of his convictions; theſe give a check to his luſts; ſo that hee cannot take that liberty that his heart p. 152doth deſire; his unhappineſs is that his heart is not mortified to the love of ſin, yet he is dead to the pleaſure of ſin; that which is ſweet to others is bitter to him; not becauſe he loves it not, but becauſe he finds ſome gnawing of the worm of Conſcience, which will not let him bee quiet in his luſts. If he go to the Ale-houſe, he ſits uneaſily there, becauſe Conſcience accuſes him; if he goes not thither, he is not quiet, becauſe his heart is there. In the midſt of his laughter, there is heavineſs in his heart; in his ſinfull pleaſures he is ſad, and enjoys not what others do, or what he has done in former times: Time was, he could hearken to his carnal appetite in any thing and it was pleaſant to him; but it is not ſo now; conſcience either reſtrains him from the ſin he loves, and this cannot pleaſe him, or elſe it withholds from him the pleaſure of the ſin he commits, and this muſt needs be ſad. Beſide this, he loſeth the pleaſure of duty, if Conſcience puts him upon any duty, he loſes alſo the pleaſure of that, becauſe it is not performed with an upright heart; he wants a new nature to make the duty pleaſant unto him; he wants holy and ſpiritual affections in it, to make him delight in his work; and although in ſome Ordinances he may have p. 153ſome flaſhes of joy, yet he wants that conſtant ſpiritual comfort and refreſhing which Gods people have in the ſervice and worſhip of God; he cannot ſay that his chiefeſt joy lies in his duties; he cannot ſay as David, that God puts more this way into his heart then when Corn and Wine increaſeth, Pſa. 4.7. Nay, we find that this may be, and is the frame of ſuch as find no comfort in following God, that they are burthened with duty; the people of Iſrael who delighted to approach unto God, as we find Iſa. 58.2. they ſeek me daily and delight to know my ways, yet ſaid, When will the Sabbath be over? Am. 8.5. And ſuch as theſe do often upon this account Apoſtatize from the wayes of God, and then they do reproach them moſt of any perſons, as thoſe hypocrites did, Mal. 3.14, who ſaid It is in vain to ſerve God. Now lay theſe things together, and ſee in what a ſad caſe theſe men are; they have neither the pleaſures of the wicked, nor of the godly: Wicked men have their good things here, the godly have their good things hereafter. The wicked ſeem to have one Heaven, the godly hath ſometimes two (a Heaven of peace and joy in the Holy ghoſt here, and a Heaven hereafter alſo) but the half Chriſtian hath no Heaven, neither p. 154here nor hereafter. The open prophane have one heaven the godly two, the hypoerite none. ſo that it may be ſaid of them truly that they are of all men moſt miſerable becauſe their hope and comfort is onelyonly in this life, and yet it is nothing conſiderable to other mens.

Conſid. 12. Such men as theſe do loſe themſelves to all parties. They are eſteemed of by none, though they deſigne to be honored of all. Firſt of all they loſe their credit and repute with their old companions by their profeſſion. That reformation which they have made already, may perhaps make the profaner and looſer ſort caſt them off as not fitt for them. And although they diſpiſe them for their profeſſion, yet the godly will not heartly embrace them they are as much diſ-ſatisfyed with their profeſſion, that it is no more, as the other are troubled that it is ſo much. Thus they are caſt off by their old friends before they are received of the new, and by this meanes they are deſtitute of both. The prophane ſort think they are too ſtrict for them, and the godly ſuſpect they are too large for them; they are too hot for the one, and too cold for the other; one thinks he looks too like a Puritan, and the other p. 155doubts he is too much a formaliſt, and upon this account he is deſerted of both; like the Bat, which is in the body like a Mouſe, and yet winged like a bird, is excluded from the ſociety both of Birds and Beaſts. They are plac'd betwixt the godly and the wicked, as ſome Divines have drawn Solomons Picture, betwixt Heaven and Hell, not knowing in which to place him. If they ſhould be placed among the prophane they would be offended, having eſcaped the corruptions of the World through Luſt; and if you place them among the Godly, you ſhould wrong the generation of the juſt. I knew in my time in the Univerſity three Doctors heads of houſes,

One was an Innovator.

The ſecond accounted a Puritan.

The third was reckon'd a Neuter. A witty Scholler preſented them thus.

The firſt in a Coach driving to Rome.

The ſecond driving to Genevah.

The third running on foot, begging ſometimes the one, ſometimes the other to receive him, yet both refuſing. Such are theſe Neuters in Religion, leſt out by all. All thoſe which are but p. 156almoſt chriſtians, are but Neuters at the beſt. They are not what they were, and they are not what they would ſeem to be; and ſo being of neither kind, they are refuſed of both. It is hard for any man to make any profeſſion of a change without troubling the prophaner part of men; and it is as hard for any man that is not truly changed, to make ſuch a profeſſion as to pleaſe the godly. The people of God will find out their cold formal ſpirits, under the moſt zealous profeſſion that may be; that profeſſion muſt be very handſomly put on, that muſt cover the old unregenerate heart for a time; but if it ſhould do ſo, it is not like to hide it long from the eys of Gods people; and when this is once diſcovered, there is no greater abhorring to them.

The Neuter ſtill hath leaſt friends, ſo hath the half Chriſtian. Hee is deſpiſed by the prophane, rejected of the godly, and loved heartily of none.

Conſid. 13. Such people are in greateſt danger of being hardned of any. The light and knowledge which they have, together with the profeſſion which they make, does but darken them, and thereby they are befool'd into a good opinion of themſelves, and reſt quiet in their ſuppoſed good eſtate until the day of wrath comes upon them p. 157unawares: There is more hope of converting a prophane wretch, then a formal profeſſour. For a man hath more advantage upon ſuch a one, having ſomething more to take hold of in him, then in the other. If a man deal with a drunkard, ſwearer, or unclean perſon, you have his natural light, common received principles, and his conſcience to take hold of, which will all take part with you in this caſe: But natural light, common principles and natural conſcience will not ſerve to detect this man, they will all rather riſe up and plead his cauſe. For a little profeſſion and weak performances ſerve to quiet the Conſcience, and make it lie down well ſatisfied. Him that Conſcience would not ſuffer to be quiet in an Ale-houſe, nor in the pollutions of the World, yet may be quiet in the performance of ſome duties, though they be done without the exerciſe of any grace. It is harder to faſten a conviction upon ſuch mens ſpirits, then upon any others, becauſe their ſins lie more inward, and are hid from the eys of men; yea and therefore from the light of their own conſciences. Hence it is that the Lord makes the conviction of unbelief ſo great a work Joh. 16.7.8. he ſaies the ſpirit ſhould come to convince of this. Natural conſcience p. 158does convince of drunkenneſs and ſwearing, of idolatry and uncleaneſs, but it doth not convince of unbelief, becauſe this is a ſin of the heart. Nay, Ʋnbelief is not always alike eaſie to be detected, it is more eaſily diſcovered when it lies under prophaneſs, then when it lies under profeſſion; it is eaſier to convince a drunkard unbeleever, or an unclean unbeleever, then a praying unbeleever; becauſe his unbelief lies more curiouſly hid, and is where we would not expect. Hence it is that the Scribes and Phariſees were ſo handly convinc'd, and ſo few of them were converted by the preaching of the Goſpel; yea the Publicans and the Harlots entred into the kingdom of God before them; when the word took hold of the Publicans and Harlots they confeſt their ſins and were humbled, but the Scribes and Phariſes juſtified themſelves; Conſcience accuſed one, and excuſed the other; therefore one was convinced and converted, but the other was lifted up and hardned.

Conſid. 14. He that is but almoſt a chriſtian, is in a ſad condition, becauſe of the miſerable diſappointments of the laſt day: doubtleſs this is one of the woes pronounced againſt thoſe who are lifted up to Heaven, and from thence caſt down to Hell. To fall from ſuch hopes and confidence, and p. 159preſumptions, as many half chriſtians have, to a ſtate of miſery (as much below other men, as their hopes were above theirs) muſt needs bee an extremity of miſery, to fall down a precipice, from an expectation and aſſurance of happineſs, to be plunged in endleſs and remedileſs grief, & horror; this muſt needs be a double Hell. Theſe are the men and women that have puniſhment of loſs as well as ſenſe. The puniſhment of loſs is nothing ſo conſiderable to other men, as it is to them. For, for a man to loſe that which he neither had, nnr hoped for, nor cared for, is but ſmall to what it is to him that hoped it, attempted it, and concluded himſelf in a manner poſſeſs'd of it. A man that never meant to go to Sea, nor cared for merchandizing, laments not that he hath not the riches of the Indies, becauſe he never ſtudied for, nor indeavour'd it. But the Merchant that victuals & mans his ſhip, and goes along voyage and fails of his deſign in the very Continent, or that is taken comming back, or is forc'd to caſt all over board in a ſtorm, when he is within ſight of his own ſhore, hee is tormented with this loſs, feels it, and ſmarts under it. The very loſs of ſuch a mans hopes, is as great an affliction as can befal him. Thus doubtleſſe the bare loſs of Heaven, will be a Hell to the half Chriſtian, and will fill his p. 160ſoul with inconceivable ſorrow. Beſide the puniſhment of his hypocriſie (which ſhal increaſe his paine) he ſhal be more exquiſitely tortured with the ſenſe of his loſſe then other men, which wil be like a gnawing Worm continually afflicting his ſoul, and, wil be as bad, if not vvorſe, then all the devils can inflict upon him. Was it not think you a ſad aggravation of the miſery of the fooliſh Virgins, (vvho kept company all their days with the wiſe) to be ſeparated from them, and to be reckoned with the tranſgreſſors? Oh were they not in hel in their ſpirits, as ſoon as they ſaw their Lamps gone out? what a darkneſs was then upon the face of their ſouls? utter darkneſs, and deſpairing thoughts, blacker then any that ever covered the face of Egypt. Was not (think you) their trouble greatly increaſed by the acceſſion of this evil unto the reſt, that this was an un looked for grief? they roſe to trim their lamps with confidence of being able to walk by the light of their Lamps, as well as the other. But when they came to the door, and found that ſhut againſt them, and cryd, Lord, Lord, and had no other language, but I know you not; how do you think their hearts could hold any longer? Did they not now break, and did they not p. 161now begin to beat their wretched breaſts faſter then they had beaten at the door, and lament themſelves, wiſhing that they could but find any place to hide themſelves from his power, who could not get into his favour? And all this being carried back to their former condition, muſt needs afflict them; they a few hours ſince had their Lamps burning, and ſhops open, where they might have bought oil for their veſſels; but now their Lamps are gone out, and the ſhops are all ſhut, and no proviſion is laid up, nor none to be gotten for eternity.

Oh it was not many hours ſince, that they had ſtrong hopes of being ſaved, but now they have none; Oh now they wiſh they had that hope again, or wiſh they had never hadany, that the remembrance of it might not torment them; but this cannot be? they can neither recover what they have loſt, nor forget what they had. What do you think is the condition of theſe poor ſouls? are not they in hel already? is it needful to caſt them into another hel? ſurely the puniſhment of loſs doth deeply afflict them, and if they ſhould be left under the bare ſentence of an excluſion from the kingdome of God, they would ſuffer in ſome proportion with the reſt of the damned; what p. 162then will be their miſery, when they ſhall be thrown amongſt the damned and caſt into utter darkneſſe? Oh my friends think on theſe things, and take heed that this be not your caſe. I fear it will be thus with ſome of you that are here, that ſome of you will be found dead like the Levites concubine, with your hands upon the threſhold of the houſe and Kingdome of God; ſome of you that have had great convictions, made great promiſes, made ſome attempts upon reformation, taken up a profeſſion, and gone ſo far as to give ſome hope to others, perhaps much more to your ſelves take heed that you do not fall from this hope; if you do it will be more tolerable for them of Sodom and Gomorrah then for you. Thus I have given you a glance of the ſad and wofull eſtate of ſuch as are almoſt Chriſtians, and though what I have ſaid may convince you, that ſuch as theſe are in a miſerable condition; yet words are too weak, and our conceptions are all too ſhallow to expreſs, or take in the inexpreſſible and inconceivable wretchedneſſe of the men of this rank and order in the world: That which Francis Spira breathed out in agony of his ſoul, when he felt a Hell kindled in his conſcience, theſe p. 163men will breath out at laſt in Hell. Oh what a fearfull thing it is (ſaid he) to be almoſt a Chriſtian.