promise to Sol. There is a suffering for Christ that is a note of sincerity and shall have its reward Col. 1.24 Mat. 5.10.11 12. That 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. when 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 Livery of Christ as to wear Christ himself 1 Tim. 1.19.20 2 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 onely 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 laudisque 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 then 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 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 whom he called them he justisied Nay doth not God call all whom he intends to save Mat 20.16 Sol. 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 from being vessels of wrath to be made heirs of life Joh. 6.45 I 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 2. 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 9 Now 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 Judas and Demas did it is said 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 and walked no more with him Now then if many are under this external call of God onely 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 But you 'l say can a man have the spirit of God and yet not be a Christian indeed the Scripture saith If any man have not the spirit of Christ Rom. 8.9 he 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 Where the spirit is as a potent worker helping the souls infirmities Joh. 14.16 Where 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 onely 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 where-ever he is he is in all but dwels in Saints onely he is in all per divinitatis
Conscience 7. And lastly if a natural conscience be the spring of duty why then this spring runs fastest at first and so abateth and at last dryeth up but if a renewed conscience a sanctified heart be the spring of duty then this spring will never dry up it will run always from first to last and run quicker at last then at first I know thyworks and the last to be more then the first Rev. 2.19 The righteous shall hold on his way and he that hath clean hands shall be stronger and stronger Job 17.9 But you will say why doth that man abate and languish in his duties that doth them from a natural conscience more then he that doth them from a renewed conscience The reason is because they grow upon a failable root a decaying root and that is nature nature is a fading root and so are all it fruits fading but the duties done by a renewed conscience are fruits that grow upon a lasting root and that is Christ gifts have their root in nature but grace hath its root in Christ and therefore the weakest grace shall out-live the greatest gifts and parts because there is life in the root of one and not in the root of the other gifts and grace differ like the Leather of your Shooe and the Skin of your Foot take a pair of Shooes that have the thickest soals and if you go much in them the Leather weareth out and in a little time a mans foot cometh to the ground but now a man that goeth bare-foot all his days the skin of his feet doth not wear out why should not the soal of his foot sooner wear out then the soul of his shooe for the Leather is much thicker then the Skin the reason is because there is life in the one and not in the other there is life in the skin of the foot and therefore that holdeth out and groweth thicker and thicker harder and harder but there is no life in the soal of his shooe and therefore that weareth out and waxeth thinner and thinner so it is with gifts and grace Now then if I decay and abate and grow weary of a profession and fall away at last if I begin in the spirit and end in the flesh then was all I did from a natural conscience but if I grow and hold out if I persevere to the end and my last works be more then my first then do I act from a renewed conscience And thus I have in seven things answered that question viz. if conscience may go thus far in putting a man upon duties then what difference is there between this natural conscience in Hypocrites and sinners and renewed conscience in beleivers And that is the first answer to the main query viz. whence is it that many men go so far as that they come to be almost Christians It is to answer the call of conscience Secondly It is from the power of the word under which they live though the word doth not work effectually upon all yet it hath a great power upon the hearts of sinners to reforme them though not to renew them 1. It hath vim discriminationis a discerning discovering power Heb. 4.12 the Word of God is quick and powerful sharper then any two-edged Sword peircing to the dividing assunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Iam. 1.23 This is the glass where every man may see what manner of man he is as the light of the Sun discovers the little Moths so the light of the Word shining into conscience discovers little sins 2. The Word hath vim legislativam the power of a law it gives law to the whole soul binds conscience it is therefore frequently call'd the law in Scripture Psa 119 92. Isa 8.20 unless thy law had been my delight c. To the law and to the testimony this is spoken of the whole Word of God which is therefore called a Law because of its binding power upon the conscience 3. It hath vim judicativam a judging power John 12.48 The word that I have spoken the same shall judge him at the last day the sentence that God will pass upon sinners hereafter is no other then what the word passeth upon them here the judgement of God is not a day wherein God will pass any new sentence but it is such a day wherein God will make a solemn publique ratification of the judgement passed by the Ministry of the word upon souls here this I gather clearly from Mat. 18.18 whatsoever ye shall bind on earth shall be bound in Heaven and whatever ye shall loose an earth shall be loosed in Heaven so that by bringing a mans heart to the word and trying it by that he may quickly know what that sentence is that God will pass upon his soul in the last day for as the judgment of the word is now such will the judgement of God be concerning him in the last day Indeed there is a twofold power further then this in the word It hath Vim plasticam Et vim salvificam A begetting and saving power but this is put forth onely upon some But the other is more extensive and hath a great causality upon a profession on of godliness even among them that have no grace A man that is under this threefold power of discerning law and judgement that hath his heart ransacked and discovered his conscience bound and awed his state and sinful condition judged and condemned may take up resolution of a new life and convert himself to a great profession of Religion Mat. 6.5 Thirdly A man may go far in this course of profession from affectation of applause and credit and to get a name in the World as it is said of the Pharises they love to pray in the Market places and in the corners of the streets to be seen of men Many are of Machiavels principle that the appearance of virtue is to be sought because though the use of it is a trouble yet the credit of it is a help Jerom in his Epistle to Julian calls such popularis aurae vilia mancipia the base bond slaves of common fame Many a man doth that for credit that he will not do for conscience and owns Religion more for the sake of a lust then for the sake of Christ thus making Gods stream to turne the Devils mill Fourthly It is from a desire of salvation there is in all men a desire of salvation it is natural to every being to love and seek its own preservation who will shew us any good Psal 4.6 This is the language of nature seeking happiness to its self Many a man may be carryed so far out in the desires of salvation as to do many things to obtain it Mat. 19.16 So did the young man good Master what good thing shall I do that I may inherit eternal life he went far and did much obeyed many
ΕΠΟΛΙΓΩ ΧΡΙΣΤΙΑÎΟΣ THE Almost Christian DISCOVERED OR The False-Professor Tried and Cast Being the substance of Seven SERMONS first preached at Sepulchres London 1661. and now at the inportunity of friends made publick By MATTHEW MEADE Luk 16.14 And the Pharisees who were covetous ' heard all these things and they derided him Vers 15. And Jesus said unto them ye are they which justifie your selves before men but God knoweth your hearts For that which is highly esteemed amongst men is abomination in the sight of God London Printed for Tho. Parkhurst at the three Crowns in the lower end of Cheapside over-against the great Conduit 1662. To the Congregation at Sepulchres that were the Auditors of these Sermons Grace and Peace be multiplyed Beloved WHat the meaning of that providence was that called me to the occupation of my Talent amongst you this Summer will be best read and understood by the effects of it upon your own souls The kindly increase of grace and holiness in heart and life can onely prove it to have been in mercy where this is not the fruit of the word there it becomes a judgement The word travels with life or death salvation or damnation bringeth forth one or other in every soul that hears it I would not for a world were it in my power to nake the choice that my labours which were meant designed for the promotion of your immortal souls to the glory of the other World in a present persuance of the things of your peace should be found to have been a Ministration of Death and Condemnation in the great day of Iesus Christ Yet this the Lord knoweth is the too common effect of the most plain and powerful Ezek. 47.11 Preaching of the Gospel The waters of the Sanctuary do not always heal where they come for there are mirie and marish places that shall be given to salt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is elsewhere in Scripture rendered barrenness Ps 107.34 he turneth a faithful land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into barrenness so that the judgement denounced upon these miry and marish places is that the curse of barrenness shall rest upon them notwithstanding the waters of the Sanctuary over-flow them Jude 12. It is sad but certain that the Gospel inflicteth a death of its own as well as the Law or else how are those trees in Jude said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twice dead plucked up by the roots Yea that which in it self is the greatest mercy through the interposition Rom. 5.8 of mens lusts and the efficacy of this cursed sin of unbelief turneth to the greatest judgement as the richest and most generous Wine makes the sharpest Vinegar Our Lord Christ himself the choicest mercy that the bowels of a God could bless a perishing World withal Ioh. 3.16 whose coming himself bearing Witness was on no less errand then that of eternal life and blessedness to the lost and cursed sons of Adam Ioh. 10.10 Yet to how many was he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stone of stumbling Isa 8 14. and a rock of offence Yea a gin and a snare and that to both the houses of Israel the onely professing people of God at that day in the World And is he not a stone of stumbling in the Ministry of the Gospel to many professors to this very day upon which they fall and are broken When he saith Mat. 11.6 blessed is he whosoever shall not be offended in me he doth therein plainly suppose that both in his person and Doctrine the generality of men would be offended in him Not that this is the design of Christ and the Gospel but it comes so to pass through the corruptions of the hearts of men whereby they make light of Christ and stand out against that life and grace which the Lord Iesus by his blood so dearly purchased and is by the Preaching of the Gospel so freely tendered the wilful refusal whereof will as surely double our damnation as the acceptance thereof will secure our eternal Salvation Mat. 11.23 Oh consider it is a thing of the most serious concernment in the World how we carry our selves under the Gospel and with what dispositions and affections of heart and soul seasons of grace are entertained this being taken into the consideration to make it weight that we are the nearer to heaven or to hell to salvation or damnation by every ordinance we sit under boast not therefore of Priviledges injoyed with neglect of the important duties thereby required Remember Capernaums case and tremble as many go to Heaven by the very gates of Hell so more go to Hell by the gates of Heaven in that the number of them that profess Christ is greater then the number of them that truely close with Christ Beloved I know the Preaching of the Gospel hath proselyted many of you into a profession but I fear that but few of you are brought by it to a true close with the Lord Christ for Salvation I beseech you bear with my jealousie for it is the fruit of a tender love to your precious souls most men are good Christians in the verdict of their own opinion but you know the Law alloweth no man to be a witness in his own case because their affection usualally out-acteth conscience and self-love baulketh truth for its own interest The heart of man is the greatest impostor and cheat in the World God himself adjusts it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplante tivum cor prae omui Jeremy 17.9 The heart is deceitful above all things Some of the deceits whereof you will find discovered in this treatise which sheweth you that every grace hath its counterfeit and that the highest profession may be where true conversion is not Ezek. 13.22 Mat. 12.20 The design hereof is not to break the bruised reed nor to quench the smoking flax not to discourage the weakest beleiver but to awaken formal professors I would not sad the heart of any whom God would not have made sad though I know it is hard to rip up the dangerous estate and condition of a professing Hypocrite but that the weak Christian will think himself concerned in the discovery And therefore as I Preached a Sermon on sincerity among you for the support and encouragement of such at the end of this so I did purpose to have Printed it with this but who can be Master of his own purposes that is as I am under such daily variety of providences your kindly acceptation of this will make me a debter for that The dedication hereof belongs to you on a double account for as it had not been Preached but that love to your souls caused it so it had much less been Printed but that your importunate desire procured it and therefore what entertainment soever it findeth in the World yet I hope I may expect you will welcome it especially
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 Mark 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 6 All 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 godliness yet deny the power thereof Deny the power 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 He 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 is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to counterfeit And to this purpose the Hebrews have too words for Hypocrites panim which signisies facies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 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 in substance he wears a forme of godliness without onely 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 onely 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 would 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 Mice 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
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 them 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 Oh 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 of 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 he beleives the truth Ephes 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 He 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 Now then if a mans faith may be but temporary or may lie onely in generals or may be seated in the understanding onely 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 him 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 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 race those who are descended of the same parents such are called brethren Matth. 1.2 Philemon 16. But 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 Christ 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 Gen. 3.15 There 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 gaudet It 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 That 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. 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 horse 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 from 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 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 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 onely 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 God 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 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 Sol. 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 Vniversal 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 ye do do all to the Glory of God 1 Cor. 10.31 Numb 14.24 Psal 119.6 Secondly 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 Now 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 are 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
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 The second Question Why or whence is it that many men go so far as that they come to be almost Christians First It may be to answer the call of conscience though few men have grace yet all men have conscience Now do but observe and you shall see how far conscience may go in this work 1. Conscience owns a God and that this God must be worshipped and served by the creature Atheists in practice we have many such as the Apostle speaks of Tit. 1.16 They profess they know God but in works they deny him But Atheists in judgment none can be Tully a Heathen could say nulla gens tam barbara c. Now their being such a light in conscience as to discover that their is a God and that he must be Worshipped by the help of farther light the light of the word a man may be inabled to do much in the ways of God and yet his heart without a dram of grace 2. Know this that natural conscience is capable of great improvements from the means of grace sitting under the ordinances may exceedingly heighten the indowments of Conscience though they do not sanctifie conscience it may be much regulated though it be not at all renewed it may be inlightned convinced and yet never savingly converted and changed Ye read in Heb. 6.4 of some that were once inlightned and tasted of the Heavenly gift and were made partakers of the holy ghost What work shall we call this It could not be a saving work a true change and conversion of state for notwithstanding this inlightning and tasting and partaking yet they are here said to fall away v. 6. Luke 22.32 Deut. 33.27 Had it been a true work of grace they could never have fallen away from that a beleiver may fall but he cannot fall away he may fall foully but he can never fall finally for underneath are the everlasting arms his faith is established in the strength of that prayer of Christ that our faith fail not nay he tels us expresly that it is eternal life which he gives from which we shall never perish John 10.28 This work then here spoken of cannot be any saving work because it is not an abiding work for they that are under it are said to fall away from it but though it be not a saving work yet it is a supernatural work it is an improvement made by the word upon the consciences of men through the power of the Spirit and therefore they are said to tast the good word of God and to be made partakers of the Holy Ghost they have not the spirit abiding in them savingly but striving with them and working upon them convincingly to the awakening and setting conscience on work And conscience thus stirred may carry a man very far in Religion and in the duties of the Gospel and yet be but a natural conscience A common work of the spirit may stead a man very much in the duties of Religion though it must be a special work of the spirit that steads a man to salvation a man may have the assisting presence of the spirit inabling him to preach and pray and yet he may perish for want of the renewing presence of the spirit inabling him to beleive Judas had the former and yet perished for want of the latter he had the spirit assisting him to cast out devils but yet he had not the spirit renewing him for he was cast out himself Thus a man may have an improved conscience and yet be a stranger to a renewed conscience and conscience thus improved may put a man very much upon duty I pray God none of us mistake a conscience thus improved by the word for a conscience renewed by the spirit the mistake is very easie especially when a life of duties is the fruit of it 3. The conscience of a natural man is subject to distress and trouble though a natural conscience is not sanctified with grace yet it is often troubled at sin trouble of conscience is not incident to beleivers onely but sometimes to unbeleivers also A beleivers conscience is sometimes troubled when his sin is truely pardoned and a natural mans conscience is troubled for sin though it is never freed from sin God sometimes sets the word home upon the sinners conscience and applies the terrours of the law to it and this fills the soul with fear and horrour of death and hell now in this case the soul usually betakes it self to a life of duties meerly to fence trouble out of conscience 2 Sam. 14.30 31. When Absalom sets fire on Joabs corn fields then he runs to him though he refused before so when God lets a spark of Hell as it were fall upon the sinners conscience in applying the terrours of the word this drives the sinner to a life of duties which he never minded before The ground of many a mans ingaging in Religion is the trouble of his conscience and the end of his continuing in Religion is the quieting of conscience if conscience would never check him God should never from him Natural conscience hath a voice and speaks aloud many times in the sinners ears and telleth him this ought not to be done God must not be forgotten the commands of God ought not to be slighted living in sin will be the ruine of the soul and hence it is that a natural man runs to duties and takes up a lifeless and graceless profession that he may thereby silence conscience As a man sick in his stomack what ever sweet morsel he hath eaten he brings up all and although it was sweet in the eating yet it is bitter in the rising So it fareth with the sinner when he is Sermon-sick or Conscience-sick though his sin was sweet in the practice yet the thought of it riseth bitter upon the conscience and then his profession of religion is the pill he rouleth about in his mouth to take away the bitterness of-sins tast 4. Natural conscience inlightned by the word may discover to a man much of the misery of a natural state though not effectually to bring him out of it yet so as to make him restless and weary in it it may shew a sinner his nakedness and hereupon the soul runneth to a life of duties thinking hereby to stead the misery of his case and to make a covering for his nakedness It is said Gen. 3.7 That when Adam and Eve saw they were naked they sewed Fig leaves together and made themselvelves a covering So when once the sinner seeth his nakedness and vileness by reason
of sin whereas he should run to Christ and close with him and beg his righteousness for a covering that the shame of his nakedness do not appear Rev. 3.18 he rather runneth to a life of duties and performances and thus maketh himself a covering wlth the fig-leaves of a profession without Christ truely imbraced and conscience at all renewed Naural man would fain be his own Saviour and suposeth a change of state to be a thing within his own power and that the true work of grace lieth in leaving off the practise of fin and taking up a life of duties and therefore upon this principle doth many a graceless professour outstrip a sound beleiver for he resteth in his own performances and hopeth these will commend him to God If a natural conscience may go thus far then what difference is there between this natural conscience in Hypocrites and sinners and a renewed conscience in beleivers or how may I know whether the workings of my conscience be the workings of nature onely or else of grace wrought in it I grant that it is difficult to distinguish between the one and the other and the difficulty hath a twofold rise 1. It ariseth from that Hypocrisie that is in the best Saints the weakest beleiver is no Hypocrite but yet there is some Hypocrisie in the strongest beleiver where there is most grace there is some sin and where there is most sincerity yet there is some Hypocrisie Now it is very incident to a tender conscience to misgive and mistrust its state upon the fight of any sin when he sees Hypocrisie break out in any duty or performance then he complaines surely my aims are not sincere my conscience is not renewed it is but natural conscience inlightened not by grace purged and changed 2. It ariseth from that resemblance there is between grace and Hypocrisie for Hypocrisie is a resemblance of grace Pigmalion mâ—ae an image so lively ib it hedeceived himself and taking the Victure for a person fell in love with the Picture without substance the likeness of grace without the life of grace There is no grace but a Hypocrite may have somewhat like it and there is no duty done by a Christian but an Hypocrite may outstrip him in it Now when one that hath not true grace shall go farther then one that hath this may well make the beleiver question whether his grace be true or not or whether the workings of his conscience be not the workings of nature onely rather then of grace wrought in it But to answer the Question you may make a judgement of this in these seven particulars 1. If a natural mans conscience putteth him upon duty he doth usually bound himself in the Work of God his duties are limited his obedience is a limited obedience he doth one duty and neglecteth another he picketh and chuseth among the Commands of God obeyeth one and slighteth another Thus much is enough what need any more if I do thus and thus I shall go to Heaven at last Ps 119.20 But now where Conscience is renewed by grace there it is otherwise Though there may be many weaknesses which accompanie its duties yet that soul never bounds it self in working after God it never loves God so much but still it would love him more nor seeks him so much but still it would seek him more nor doth it serve God so well at any time but still it makes conscience of serving him better A renewed conscience is a spring of universal obedience Psal 119.128 for it seeth an infinite excellency and goodness and holiness in God and therefore would fain have its service rise up towards some proportionableness to the object a God of infinite excellency and goodness should have infinite love saith Conscience a holy God should have service from a holy heart saith conscience Now then If I set bounds to my love to God or to my service to God if I limit my self in my obedience to the holy God love one command and slight another obey in one point and yet lie cross in another then is all I do but the working of a natural conscience But on the other hand if I love the Lord with my whole heart and whole soul and serve him with all my might Mat. 22.37 Mark 17.33 and strength If I esteem all Gods precepts concerning all things to be right and have respect to all the Commands then is my love and service from a renewed conscience 2. If a natural mans conscience check or accuse for sin then he seeketh to step the mouth of it but not to satisfie it most of the natural mans duties are to still and stifle conscience But now the beleiver chuseth rather to let conscience cry then to stop the mouth of it until he can do it upon good terms until he can fetch in satisfaction to it from the blood of Jesus Christ by fresh acts of faith apprehended and applied The natural man seeketh to still the noise of conscience rather then to remove the guilt the beleiver seeketh the removal of guilt by the application of Christs blood and then conscience is quiet of it self As a foolish man having a Mote fallen into his eye and making it water he wipeth away the water and labours to keep it dry but never searcheth his eye to get out the Mote but a wise man mindeth not so much the wiping as the searching his eye some-what is got in and that causeth the watering and therefore the cause must be removed Now then if when conscience accuseth for sin I take up a life of duties a forme of godliness to stop the mouth of Conscience and if hereupon conscience be still and quiet then is this but a natural conscience but if when conscience checks it will not be satisfied with any thing but the blood of Christ and therefore I use duties to bring me to Christ and if I beg the sprinckling of his blood upon conscience and labour not so much to stop the mouth of it as to remove guilt from it then is this a renewed conscience 3. There is no natural man let him go never so far let him do never so much in matters of Religion but still he hath his Dalilah his bosome lust Judas went far Ioh. 12.6 but he carried his covetousness along with him Herod went far Mar. 6.20 he did many things under the force of Johns Ministry but yet there was one thing he did not he did not put away his Brothers Wife v. 17 18. his Herodias lay in his bosome still Nay commonly all the natural mans duties are to hide some sin his profession is onely made use of for a covershame Psa 66.18 Psa 119.128 But now the renewed conscience hateth all sin as David did I hate every false way he regardeth no iniquity in his heart he useth duties not to cover sin but to help work down and work out sin Ro. 2.23 Now
a saving work 2 Tim. 3.5 Fourthly Many mistake a profession of Religion for a work of conversion and an outside reformation for a sure sign of inward Regeneration If the outside of the Cup be washed then they think all is clean though it be never so foul within This is the common rock that so many souls split upon to their eternal hazard taking up a forme of godlinss but denying the power thereof Fifthly Want of a home application of the law of God to the heart and conscience to discover to a man the true state and condition he is in Where this is wanting a man will sit down short of a true work of grace and will reckon his case better then it is That is a notable passage which the Apostle hints concerning himself Rom. 7.9 I was alive without the Law once but when the Commandment came sin revived and I dyed Here you have an account of the different apprehensions Paul had of his condition with and without the word 1. Here is his apprehension of his condition without the word Phil. 3.5 6. I was alive saith he without the Law Paul had the law for he was a Pharisee and they had the forme of knowledge Ro. 2.20 and of the truth of the law therefore when he saith he was without the law you must not take him literally but spiritually he was without the power and efficacy of it upon his heart and conscience convincing and awakening and discovering sin and so long as this was his case he doubted not of his state he was confident of the goodness of his condition this he hinteth when he sayth I was alive but then 2. Here is his apprehension of his condition with the word and that is quite contrary to what it was before when the commandment came saith he then sin revived and I dyed When the Word of the Lord came with power upon his soul when the Spirit of God set it home effectually upon his conscience that is meant by the coming of the Commandment then sin revived and I dyed that is I saw the desperateness of my case and the filthiness of all my self righteousness Then my hope ceased and my confidence failed and as before I thought my self alive and my sin dead so when God had awakened conscience by the Word then I saw my sin alive and powerful and my self dead and miserable So that this is the first reason why men go no farther in the profession of Religion then to be almost Christians It is because they mistake their state and think it good when it is not which mistake hath a fivefold rise A deceitful heart A proud spirit Taking common grace for saving Outward reformation for true Regeneration Want of a home application of the Law of God to the heart and conscience Reas 2 2. It is from Satans cunning who if he cannot keep sinners in their open prophaneness then he labours to perswade them to take up with a forme of godliness if he cannot entice them on in their lusts with a total neglect of Heaven then he entices them to such a profession as is sure to fall short of Heaven He will consent to the leaving some sin so as we do but keep the rest and to the doing some duties so as we neglest the rest nay rather then part with his interest in the soul he will yeild far to our profession of Religion and consent to any thing but our conversion and closing with Christ for salvation he cares not which way we come to Hell so as he gets us but thither at last Reas 3 3. It is from Worldly and carnal policy this is a great hinderance to many policy many times enters Caveats against piety Jehu will not part with his calves lest he hazards his Kingdom Among many men there would be more zeal and honesty were there less design and policy There is an honest policy that helps Religion but carnal policy hinders it Mat. 10.16 Gen. 3.1 We are commanded to be wise as Serpents now the Serpent is the subtillist of creatures but then we must be innocent as Doves if piety be without policy it wants secur ty if policy be without piety it wants integrity piety without policy is too simple to be safe and policy without piety is too subtile to be good Let men be as Wise as Prudent as Subtile as Watchful as they will but then let it be in the way of God let it be joyned with holiness and integrity That is a cursed wisedom that forbids a man to launch any farther out in the depth of Religion then he can see the land lest he be taken in a storm before he can make safe to shoar again Reas 4 4. There is some lust espoused in the heart that hinders a hearty close with Christ though they bid fair yet they come not to Gods terms Mat. 19.20 the young man would have eternal life and he bids fair for it a willing obedience to every command but one but onely one and will not God abate him one is he so severe will he not come down a little in his terms when man rises so high must man yeild all will God yeild nothing Mat. 13.45 46. No my brethren he that underbids for Heaven shall as surely lose it as he that will give nothing for it he that will not give all he hath part with all for the pearl of price shall as surely go without it as he that never once cheapens it The not comming up to Gods terms is the ruine of thousands of souls nay it is that upon which all that perish do perish a naked sinner to a naked Christ a bleeding broken sinner to a bleeding broken Christ these are Gods terms Most professors are like Iron between two equal loadstones God draws and they propend towards God and the World draw and they incline to the World they are-between both they would not leave God for the world if they might not be ingaged to leave the world for God 2 Tim. 4.10 But if they must part with all with every lust every Darling every beloved sin why then she spirit of Demas possesses them and God is forsaken by them Gal. 5.7 My brethren this is the great reason why many that are come to be almost Christians go no farther some one beloved lust or other hinders them and after a long and high profession parts Christ and them forever they did run well but here it is that they give out and after all fall short and perish to eternity Thus having answered these four Questions viz. 1. How far a man may go in the way to Heaven and yet be but almost a Christian 2. Whence it is that a man goeth so far as to be almost a Christian 3. Whence it is that a man is but almost a Christian when he hath gone thus far 4. What is the reason men go no farther in Religion then to be
of Christ It is bad being at peace till Christ speaks peace nothing can truely pacifie conscience less then that which pacifies God and that is the blood of the Lord Christ Now the almost Christian quiets conscience but not with the blood of Christ it is not a peace flowing from Christs propitiation but a peace rising from a formal profession not a peace of Christs giving but a peace of his own making He silences and bribes conscience with a forme of godliness and so makes it give way to an undoing foul destroying peace he rocks it asleep in the Cradle of duties and then it is a thousand to one it never awaketh more till death or judgment Ah my brethren it is better to have conscience never quiet then quieted any way but by the blood of Sprinkling a good conscience unquiet is the greatest affliction to Saints and an evil conscience quiet is the greatest judgment to sinners 5. It is dangerous to be almost a Christian in respect of the unpardonable sin the sin that the Scripture saith can never be forgiven neither in this World nor in the World to come Mat. 12.32 I mean the sin against the holy Ghost now such are onely capable of sinning that sin as are but almost Christians A true beleiver cannot the work of grace in his heart that seed of God abiding in him secures him against it 1 Joh. 3.9 compared with the 5. Chap. 16 17 18. Act. 7.51 The prophane open ignorant sinner cannot though he lives daily and hourly in sin yet he cannot commit this sin for it must be from an enlightned mind every sinner under the Gospel especially sins sadly against the Holy Ghost against the strivings and motions of the Spirit he resists the holy ghost but yet this is not the sin against the holy Ghost There must be three ingredients to make up that sin 1. It must be wilful Heb. 10.26 if we sin wilfully after we have received the knowledge of the truth there remains no more sacrisice for sin 2. It must be against light and convictions after we have received the knowledge of the truth 3. It must be destinatâ malitia Blasphemia in sâ—iritum sanctum ea est qua quis dest nata ma itia contra proprum anime sui sensum spiritus sancti grattam virtutem deique gloriam oprugnat Luc. Brugens in Mat. 12. in resolved malice Now you shall find all these ingredients into the sin of the Pharisees Mat. 12.22 Christ heals one that was possessed with a Devil a great work which all the people wondred at v. 23. But what say the Pharisees see v. 24. This fellow casteth out Devils by the Prince of Devils now that this was the sin against the holy ghost is clear for it was both wilful and malicious and against clear convictions they could not but see that he was the Son of God and that this work was a peculiar work of the Spirit of God in him and yet they say he wrought by the Devil Whereupon Christ charges them with this sin against the Holy Ghost v. 31.32 now these Pharisees were a sort of great professors compare this with Mark 3.28 29 30. whence I gather this conclusion That it is the professor of Religion that is the subject of this sin Not the open carnal sinner not the true beleiver but the formal professor Not the sinner for he hath neither light nor grace not the beleiver for he hath both light and grace therefore the formal professor for he hath light but no grace Here then is the great danger of being almost a Christian he is liable to this dreadful unpardonable sin 6. This being but almost a Christian subjects us to apostacy he that gets no good by walking in the ways of God will quickly leave them and walk no more in them this I gather from Hos 14.9 Who is wise and he shall understand these things prudent and he shall know them for the ways of the Lord are right and the just shall walk in them but the transgressors shall fall therein The just shall walk in them he whose heart is renewed and made right with God he shall keep close to God in his ways But the transgressours shall faell therein the word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peshangim from a word that signifies to prevaricate so that we may read the words thus The ways of the Lord are right and the just shall walk in them but he that prevaricates that is a Hypocrite in the Ways of God he shall fall therein An unsound heart will never hold out long in the ways of God Joh. 5.35 He was a burning and a shining light and ye were willing for a season to rejoyce in that light Job 27.10 For a season 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an hour a short space and then they left him It is a notable question Job puts concerning the Hypocrite Will he delight himself in the Almighty will he always call upon God He may do much but these two things he cannot do He cannot make God his delight He cannot persevere in duties at all times and in all conditions Pro. 24.16 Deut. 33.27 He will be an Apostate at last the scab of Hypocrisie usually breaks out in the plague soar of Apostacy Conversion ground is standing ground it is terra firma but a graceless profession of Religion is slippery ground and falling ground Julian the Apostate was first Julian the professour I know it is possible a beleiver may fall but yet he rises again the everlasting arms are underneath but when the hypocrite falls who shall help him up Eccl. 4 10 Salomon saith Wo to him that is alone when he falls that is without interest in Christ why wo to him for he hath none to help him up if Jesus Christ do not recover him who can David fell and was restored for he had one to help him up but Judas fell and perished for he was alone 7. This being but almost a Christian provokes God to bring dreadful spiritual judgement upon a man Barrenness is a spiritual judgment now this provokes God to give us up to barrenness when Christ found the fig-tree that had leaves but no fruit he pronounces the curse of barrenness upon it Never fruit grow on thee more Mat. 21.19 and so Ezek. 47.11 The miry places thereof and the marish places thereof shall not be healed they shall be given to salt 2 Thes 2.10 11 12. A Spirit of delusion is a sad judgement why this is the almost Christians judgment that receives the truth but not in the love of it because they received not the love of the truth that they might be saved for this cause God shall send them strong delusion Lu. 19.42 To lose either light or sight either ordinances or eyes is a great spiritual judgment why this is the almost Christians judgment he that profits not under the means provokes
commands and all out of a desire of salvation so then put these together and there is an answer to that Question The call of conscience The power of the word The affectation of credit and The desire of salvation These may carry a man so far as to be almost a Christian The third Question propounded is this Third Whence is it that many are but almost Christians when they have gone thus far what is the cause of this I might multiply answers to this question but I shall instance in two onely which I judge the most material First It is for want of right and sound convictions if a man be not throughly convinced of sin and his heart truely broken whatever his profession of godliness may be yet he will be sure to miscarry every work of conviction is not a through work There are convictions that are onely natural and rational but not from the powerful work of the spirit of God Rational conviction what Rational conviction is that which proceeds from the working of a natural conscience charging guilt from the light of nature by the help of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those common principles of reason that are in all men This is the conviction you read of Rom. 2.14 15. It is said that the Gentiles who had not the law yet had their consciences bearing witness and accusing or excusing one another though they had not the light of Scripture yet they had convictions from the light of nature now by the help of the Gospel light these convictions may be much improved and yet the heart not renewed Spiritual conviction what But then there is a spiritual conviction and this is that work of the spirit of God upon the sinners heart by the word whereby the guilt and filth of sin is fully discovered and the wo and misery of a natural state distinctly set home upon the conscience to the dread and terrour of the sinner whilst he abides in that state and condition And this is the conviction that is a sound and through work many have their convictions but not this spiritual conviction Quere Now you 'l say suppose I am at any time under conviction how shall I know whither my conviction be onely from a natural conscience or whether they be from the spirit of God I should digress too much to draw out the solution of this question to its just length I shall therefore in five things onely lay down the most considerable difference between the one and the other 1. Natural convictions reach cheifly to open and scandalous sins sins against the light of nature for natural conviction can reach no farther then natural light But Spiritual conviction reaches to secret inward and undiscerned sins such as Hypocrisie Formality Lukewarmness deadness and hardness of heart c. Observe then whether your trouble for sin looks inward as well as outward and reaches not onely to open sins but to secret lusts to inward and spiritual sins and if so this is a sure sign of the work of the spirit because the trouble occasioned by these sins bears a more immediate relation to the Holiness of God who onely is offended by them they being such as none else can see or know 2. Natural convictions deal onely with a mans conversation not with his state and condition with sins actual not original But spiritual convictions reach to all sins to sins of heart as well as sins of life to the sin of our nature as well as the sins of practise to the sin that is born in us as well as the sin that is done by us Where the spirit of the Lord commeth to work effectually in any soul he holdeth the glass of the law before the sinners eyes and openeth his eyes to look into the glass and to see all that deformity and filthiness that is in his heart and nature Ro. 2.14 The Apostle Paul saith I had not known sin but by the Law Rom. 7.7 How can this be true that he had not known sin but by the law when as the light of nature discovers sin It is said of the Gentiles That having not the law they are a law unto themselves This sin therefore that the Apostle speaks of is not to be understood of sin actual but of sin original I had not known the pollution of nature that fountain of sin that is within this I had not known but by the law and indeed this is a discovery that natural light cannot make it is true the Philosopher could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that lust is the first and cheif of all sins Timon apud Laertium but I cannot think he meant it of original sin but of the inordinacy of appetite and desire at most for I find that the wisest of the Philosophers understood nothing of original sin hear Seneca Erras si tecum vitia nasci putas supervenerunt ingesta sunt sin is not born with thee but brought in since Tam fine vitio quam sine virtute nascimur Quintilian saith it is more marvel that any one man sins then that all men should live honestly sin is so against the nature of men how blind were they in this point and so was Paul till the spirit of the Lord discovered it to him by the word And indeed this is a discovery proper to the spirit It is he that makes the sinner see all the deformity and filthiness that is within it is he that pulleth off all the sinners rags and makes him see his naked and wretched condition it is he that shews us the blindness of the mind the stubborness of the will the disorderedness of the affections the searedness of the conscience the plague of our hearts and the sin of our natures and therein the desperateness of our state 3. Natural convictions carry the Soul out to look more on the evil that comes by sin then on the evil that is in sin so that the soul under this conviction is more troubled at the dread of Hell and wrath and damnation then at the vileness and heinous nature of sin But now Spiritual convictions work the soul into a greater sensibleness of the evil that is in sin then of the evil that comes by sin the dishonour done to God by walking contrary to his will the wounds that are made in the heart of Christ the greif that the holy Spirit of God is put to this wounds the soul more then a thousand Hells 4. Natural convictions are not durable they are quickly worn out they are like a slight cut in the skin that bleeds a little and is soar for the present but is healed again and in a few days not so much as a Scar to be seen But Spiritual convictions are durable they cannot be worn out they abide in the soul till they have reached their end which is the change of the sinner The convictions of the spirit are like a deep wound in the flesh