God to take away either light or sight either the ordinances from before his eyes Or else to blind his eyes under the Ordinances To have a hard heart is a dreadful judgement and there is no Hypocrite but he hath a hard heart My Brethren it is a dreadful thing for God to give a man up to spiritual judgments Now this being almost a Christian provokes God to give a man up to spiritual judgements surely therefore it is a very dangerous thing to be almost a Christian 8. Being almost and but almost Christians will exceedingly agravate our damnation the higher a man rises under the means the lower he falls if he miscarries he that falls but a little short of Heaven will fall deepest into Hell he that hath been nearest to conversion being not converted shall have the deepest damnation when he is judged Capernaums sentence shall exceed Sodoms for severity Mat. 11.23 24. because she exceeded Sodom in the injoyment of mercy she received more from God she knew more of God she professed more for God and yet was not right with God there fore she shall be punished more by God â—he higher the rise the greater the fall the higher the profession the lower the damnation he miscarrveth with a light in his hand he perisheth under many convictions and convictions never end but in a sound conversion as in all Saints or in a sad damnation as in all Hypocrites praying ground hearing ground professing ground and conviction ground is of all the worst ground to perish upon Now then to sum up all under this head If to be almost a Christian hinders the true work of conversion If it be easily mistaken for conversion If it be a degree of blasphemy If this be that which quiets conscience If this subjects a man to commit the unpardonable sin If it lays us lyable to apostacy If it provokes God to give us up to spiritual judgments And if it be that which exceedingly agravate's our damnation sure then it is a very dangerous thing to be almost and but almost a Christian A Vse of Exhort Oh labour to be altogether Christians to go farther then they who have gone farthest and yet fell short this is the great counsel of the holy Ghost So run that ye may obtain 1 Cor. 9.24 Give diligence to make your calling and election sure 2 Pet. 1.10 Need you any motives to quicken you up to this important duty 1. This is that which is not onely commanded by God Consid 1 but that whereunto all the Commands of God tend a perfect conformity of heart and life to God is the sum and substance of all the Commands both of the Old and New Testament As the Harlot was for the dividing the child 1 Kings 3.16 26. so is Satan for dividing the heart he would have our love and affections shared between Christ and our lusts for he knows that Christ reckons we love him not at all unless we love him above all But God will have all or none My Son give me thy heart Prov. 23.26 Thou shalt love the Lord thy God Lu. 10.27 with all thy heart with all thy soul with all thy might Deut. 6.5 Look into the Scripture and see what that is upon which your onely stands and you shall find that God hath fixed it upon those great duties which alone tend to the perfection of your state as Christians God hath fixed your Onely upon beleiving Mar. 5.36 onely beleive God hath sixed your onely upon obedience Mat. 4.10 Thou shalt Worship the Lord thy God and him onely shalt thou serve Philip. 1.27 Onely let your conversation be as becommeth the Gospel of Christ So that your onely is fixed by God upon those two great duties of beleiving and obeying both which tend to the perfection of your state as Christians Now shall God command and shall not we obey can there be a higher motive to duty then the authority of the great God whose will is the eternal rule of righteousness O le ts fear God and keep his commandements for this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the totum hominis the whole duty of man so we read it 2. Consid 2 The Lord Christ is a Saviour throughout a perfect and compleat mediator he hath not shed his blood by halves nor satisfied the justice of God and redeemed sinners by halves No but he went through with his undertakings he bore all our sins and shed all his blood he dyed to the utmost satisfied the Justice of God to the utmost redeemed sinners to the utmost and now that he is in Heaven he intercedeth to the utmost and is able to save to the utmost Heb. 7.25 It is observed that our Lord Christ when he was upon earth in the days of his flesh he wrought no Semiplenam curationem no half cures but whomsoever they brought to him for healing he healed them throughout Mat. 14.35 36. they brought unto him all that were diseased and besought him that they might onely touch the hem of his garment and as many as touched were made perfectly whole Oh what an excellent Physician is here none like him he cureth Infallibly Suddenly Perfectly He cureth infallibly none ever came to him for healing that went without it he never practised upon any that miscarryed under his hand Mar 1.31 2.12 Luk. 8.44 He cureth suddainly no sooner is his garment touched but his patient is healed The Leper Mat. 8.3 is no sooner touched but immediately cured the two blind men Mat. 20. are no sooner touched but their eyes are immediately opened v. 34. Mat. 14.36 He cureth perfectly as many as were touched were made perfectly whole Now all this was to shew what a perfect and compleat Saviour Jesus Christ would be to all sinners that would but come to him They should find healing in his blood vertue in his righteousness and pardon for all their sins whatever they were look as Christ healed all the Diseases of all that came to him when he was on Earth so he pardons all the sins and healeth all the wounds of all those souls that come to him now he is in Heaven He is a Saviour throughout and shall not we be Saints throughout shall he be altogether a Redeemer and shall not we be altogether beleivers O what a shame is this 3. There is enough in Religion to engage us to be altogether Christians Consid 3 and that whether we respect profit or comfort for Grace brings both First Religion is a gainful thing and this is argumentum cogens a compelling motive that becomes effectual upon all gain is the God whom the World Worships what will not men do what will they not suffer for gain what journies do many take by Land what voyages by Sea through hot and cold through fair and foul through storme and shine through day and night and all for gain Now there is no calling so gainful as this of Religion it
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
reproved or the Hypocrite laid open in the Ministry of the word they presently cry out it is I. It is the Hypocrites fault to sit under the tryals and discoveries of the Word and yet not to mind them And it is the weak Christians fault to draw sad conclusions of their own state from premises which nothing concern them There is indeed great use of such Doctrine as this is to all beleivers 1. To make them look to their standing Mat. 7.24 26. upon what bottome they are and to see that the foundation of their hope be well laid that they build not upon the Sand but upon a Rock 2. It helps to raise our admiration of the distinguishing love of God in bringing us into the way everlasting Pâ—a 139.24 when so many perish from the way and in overpowering our souls into a true conversion when so many take up with a graceless profession 3. It incites to that excellent duty of heart searching 1 Cor. 13.5 that so we may approve our selves to God in sincerity 4. It ingages the soul in doubled diligence that it may be found not onely beleiving but persevering in faith to the end These duties and such as these are make this Doctrine of use to all beleivers but they ought not to make use of it as a stumbling block in the way of their peace and comfort Isa 50.1 Mat. 12.20 My design in preaching on this subject is not to make sad the souls of those whom Christ will not have made sad I would bring water not to quench the flax that is smoking but to put out that false fire that is of the sinners own kindling least walking all his days by the light thereof he should at last lie down in sorrow My aim is to level the mountain of the sinners confidence not to weaken the hand of the beleivers faith and dependance to awaken and bring in secure formal sinners not to discourage weak beleivers Iob. 17.9 Secondly I would premise this though many may go far very far in the way to Heaven and yet fall short yet that soul that hath the least true grace shall never fall short The righteous shall hold on his way Psal 7.10 Though some may dovery much in a way of duty as I shall shew hereafter and yet miscarry yet that soul that doth duty with the least sincerity shall never miscarry For he saveth the upright in heart The least measure of true grace is as saving as the greatest it saves as surely though not so comfortably The least grace gives a full interest in the blood of Christ whereby we are throughly purged and it gives a full interest in the strength and power of Christ whereby we shall be certainly preserved 1 Pet. 1.5 Christ keeps faith in the soul and faith keeps the soul in Christ and so we are kept by the power of God through faith to salvation Thirdly I would premise this they that can hear such truths as this without serious reflection and self examination I much suspect the goodness of their condition You 'l suspect that man to be next door to a bankerupt that never casts up his shop nor looks over his books and I as verily think that man a hypocrite that never searches nor deals with his own heart He that goes on in a road of duty 's without any rub or doubting of his state I doubt no mans state more then his When we see a man sick and yet not sensible we conclude the tokens of death are upon him So when sinners have no sence of their spiritual condition it is plain that they are dead in sin the tokens of eternal death are upon them These things being premised which I desire you would carry along in your mind while we travel through this subject I come to speak to the proposition more distinctly and closely Doct. That there are very many in the world that are almost and yet but almost Christians I shall demonstrate the truth of the proposition and then proceed to a more distinct prosecution 1. I shall demonstrate the truth of the proposition and I shall do it by Scripture evidence which speaks plain and fully to the case 1. The young man in the Gospel is an eminent proof of this truth in Mat. 19. from the 16 to the 23. verse There you read of one that came to Christ to learn of him the way to Heaven v. 16. Good Master what good thing shall I do that I may have eternal life Our Lord Christ tells him v. 17. if thou wilt enter into life keep the commandements and when Christ tels him which he Answers v. 20. Lord all these have I kept from my youth up what lack I yet Now do but see how far this man went Luk. 11.8 1. He obeyed he did not onely hear the Commands of God but he kept them now the Scripture saith blessed is he that hears the Word of God and keeps it 2. He obeyed universally not this or that command but both this and that he did not halve it with God or pick and chuse which were easiest to be done and leave the rest no but he obeys all all these things have I kept â—os 6.4 3. He obeyed constantly not in a fit of zeal onely but in a continued series of duty his goodness was not as Ephraims like the morning dew that passes away no all these things have I kept from my youth up 4 He professeth his desire to know and do more to perfect that which was lacking of his obedience and therefore he goes to Christ to instruct him in his duty Master what lack I yet Now would you not think this a good man alass how few go thus far And yet as far as he went he went not far enough he was almost and yet but almost a Christian for he was an unsound Hypocrite he forsakes Christ at last and cleaves to his lust v. 21. This then is a full proof of the truth of the Doctrine A second proof of it is that of the Parable of the Virgins Mat. 25.1 and so on See what a Progress they make how far they go in a profession of Christ 1. They are called Virgins now this is a name given in the Scripture Psal 45 14 both in the Old Testament and New to the Saints of Christ Cant. 1.3 2 Cor. 1 2 3. The Virgins love thee so Revel 14.4 the One hundred forty and four thousand that stood with the Lamb on Mount Sion are called Virgins They are called Virgins because they are not defiled with the corruptions that are in the World through lust 2 Pâ—ta 4. Mat. 25.1 Now these here seem to be of that sort for they are called Virgins v. 3 Hisu at non quaiescunque animae sed 1. les quae habent cathalicam fidem habere vid ntur bona opera in ecclesia dei Aug De ver
8. They were a people that were much in fasting as you may see vers 3. wherefore have we fasted say they and thou seest not Now this is a duty that doth not suppose and require truth of grace onely in the heart but strength of grace Mat. 9.17 No man saith our Lord Christ puts new Wine into Old bottles least the bottles break and the Wine runs out New wine is strong and Old bottles weak and the strong Wine breaks the weak vessel this is a reason Christ gives why his Disciples who were newly converted and but weak as yet were not exercised with this Austere Discipline Assemblys annot upon the place But this people here mentioned were a people that fasted often afflicted their souls much wore themselves out by frequent practices of humiliation Sure therefore this was new Wine in new bottles this must needs be a people strong in grace here seems to be grace not onely in truth but also in growth And yet for all this they were no better then a Generation of Hypocrites they made a goodly progress and went far but yet they went not far enough they were cast off by God after all I hope by this time the truth of the point is sufficiently avouched and confirmed that a man may be yea very many are almost and yet no more then but almost Christians Now for the more distinct prosecution of the point 1. I shall shew you step by step how far a man may go what attainments he may reach unto how specious and singular a progress he may make in Religion and yet be but almost a Christian when all is done 2. I will shew you whence it is that many men go so far as that they are almost Christians 3. Why they are but almost Christians when they have gone thus far 4. What the reason is why men that go thus far as to be almost Christians yet go no farther then to be almost Christians 1. How far may a man go in the way to Heaven and yet be but almost a Christian This I shall shew you in twenty several steps 1. A man may have much knowledge much light he may know much of God and his Will much of Christ and his ways and yet be but almost a Christian For though there can be no grace without knowledge yet there may be much knowledge vvhere there is no grace illumination often goes before vvhen conversion never follovvs after The Subject of knovvledge is the understanding the subject of holiness is the Will Novv a man may have his understanding inlightened and yet his vvill not at all sanctified Rom. 1.21 He may have an understanding to knovv God and yet vvant a vvill to obey God The Apostle tells us of some that when they knew God yet they glorified him not as God To make a man altogether a Christian there must be light in the head and heat in the heart knowledg in the understanding and zeal in the affections Some have zeal and no knowledge that is blind devotion some have knowledge and no zeal that is fruitless speculation But where knowledge is joyned with zeal that makes a true Christian But is it not said this is life eternal to know the onely true God and Jesus Christ whom thou hast sent John 17.3 Sol. It is not every knowlege of God and Christ that interests the soul in life eternal For why then do the Devils perish they have more knowledge of God then all the men in the World for though by their fall they lost their Holiness yet they lost not their knowledge They are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from their knowledge and yet they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their malice Devils still Knowledge may fill the head but it will never better the heart if there be not somewhat else The Pharises had much knowledge Behold thou art called a Jew and restest in the Law and makest thy boast of God Rom. 2.17 18. and knowest his will c. and yet they were a Generation of Hypocrites Sinite Sapientes hujus mundi sapienter descendere adinfernum Alass how many have gone loaded with knowledge to hell Though it is true that it is life eternal to know God and Jesus Christ yet it is as true that many do know God and Jesus Christ that shall never see life eternal There is you must know a two fold knowledge one is common but not saving the other is not common but saving common knowledge is that which floats in the head but doth not influence nor affect the heart This knowledge reprobates may have Num. 23.10 Balaam saw Christ from the top of the Rocks and from the Hills Naturalists say that there is a pearl in the Toads head and yet her belly is full of Poyson The French have a Berry which they call uve de spine the grape of a Thorn The common knowledge of Christ is the pearl in the Toads head the grape that grows upon Thorns it may be found in men unsanctified Isa 53 11. And then there is a saving knowledge of God and Christ which doth include the assent of the mind and the consent of the will this is a knowledge that implies faith by his knowledge shall my righteous servant justifie many And this is that knowledge which leads to life eternal now whatever that measure of knowledge is which a man may have of God and of Jesus Christ yet if it be not this saving knowledge knowledge joyned with affection and application he is but almost a Christian 〈◊〉 1.10 He onely knows God aright who knows how to obey him and obeys according to his knowledge of him a good understanding have all they that do his commandements All knowledge without this makes a man but like Nebuchadnezzers Image with a Head of Gold and Feet of Clay Some know but to know Some know to be known Some know to practise what they know Now to know but to know that 's curiosity To know to be known that 's vain glory But to know to practise what we know that is Gospel duty This makes a man a compleat Christian the other without this makes a man almost and yet but almost a Christian 2. A man may have great and eminent gifts yea spiritual gifts and yet be but almost a Christian The gift of prayer is a spiritual gift now this a man may have and yet be but almost a Christian for the gift of prayer is one thing the grace of prayer is another Mat. 7.22 1 Cor. 12.10 The gift of Preaching and prophecying is a spiritual gift now this a man may have and yet be but almost a Christian Judas was a great Preacher so were they that came to Christ and said Lord Lord we have prophecyed in thy name and in thy name cast out Devils c. You must know that it is not gifts but grace which makes a Christian For 1. Gifts are from
the word yet are they but almost Christians 7. A man may delight in the Word Isa 58.2 and Ordinances of God and yet be but almost a Christian Isa 58.2 They take delight in approaching to God And it is said of that ground Mat. 13.20 that it received the word with joy and yet it was but stony ground Psal 1.2 But is it not made a character of a godly man to delight in the Word of God doth not David say he is a blessed man that delights in the Law of the Lord Sol. There is a delighting in the word which flows from grace and is a proof of blessedness 1. He that delights in the Word because of its spirituality he is a Christian indeed the more spiritual the Ordinances are the more doth a gratious heart delight in them 2. When the word comes close to the conscience rips up the heart and discovers sin and yet the soul delights in it notwithstanding this is a sign of grace 3. When delight arises from that communion that is to be had with God there this is from a principle of grace in the soul But there may be a delight in the word where there is no grace 1. There are many delight in the word because of the eloquence of the Preacher they delight not so much in the truths delivered as in the dress that they are delivered in Ezek 33.323 Thus it is said of the Prophet Ezekiel that he was to them as a very lovely song of one that hath a pleasant voice 2. There are very many delight to hear the word that yet take no delight to do it Ezek. 33.2 so saith God of them in Ezek. 33.2 they delight to hear my words but they do them not Now then if a man may delight in the word more because of the eloquence of the Preacher then because of the spiritualness of the matter if he may delight to hear the Word and yet not delight to do it then he may delight in the Word and yet be but almost a Christian 8. A man may be a member of the Church of Christ he may joyn himself to the people of God partake with them in all Ordinances and share of all Church Priviledges and yet be but almost a Christian So the five foolish Virgins joyned themselves to the wise and walked together Many may be members of the Church of Christ and yet not members of Christ the head of the Church There was a mixed multitude came up with the Church of Israel out of Egypt they joyned themselves to the Israelites owned their God left their own Country and yet in heart Egyptians notwithstanding All are not Israel that are of Israel Rom. 9.6 The Church in all Ages hath had unsound members Cain had communion with Abel Ishmael dwelt in the same house with Isaack Judas was in fellowship with the Apostles and so was Demas with the rest of the Disciples There will be some Bran in the finest Meal the Draw-Net of the Gospel catches bad fish as well as good the Tares and the Wheat grow together and it will be so till the Harvest Mat. 3.12 Heb. 12.23 God hath a Church where there are no members but such as are true members of Christ but it is in Heaven it is the Church of the first born there are no Hypocrites no rotten unsound professors none but the spirits of just men made perfect all is pure Wheat that God layeth up in that Garner there the Chaff is separated to unquenchable fire But in the Church on Earth the Wheat and the Chaff lie in the same heap together the Samaritans will be ne'r of Kin to the Jews when they are in prosperity so while the Church of God flourisheth in the World many will joyn to it they will seem Jews though they are Samaritans and seem Saints though yet they are no better then almost Christians 9. A man may have great hopes of Heaven great hopes of being Saved and yet be but almost a Christian Heb. 6.19 Indeed there is a hope of Heaven which is the Anchor of the soul sure and stedfast it never miscarries and it is known by four properties First It is a hope which purifies the heart purges out sin 1 John 3.3 He that hath this hope purifies himself even as God is pure That soul that truely hopes to enjoy God truely indeavours to be like God Rom. 5.2 Secondly It is a hope which fils the heart with gladness we rejoyce in hope of the glory of God Psa 130.5 Thirdly It is a hope that is founded upon the promise as there can be no true faith without a promise so nor any true hope faith applies the promise and hope expects the fulfilling the promise faith relies upon the truth of it and hope waits for the good of it faith gives interest hope expects livery and seisin Rom. 15.13 Fourthly It is a hope that is wrought by God himself in the soul who is therefore called the God of hope as being the Author as well as the Object of hope Col. 1.27 Now he that hath this hope shall never miscarry this is a right hope the hope of the true beleiver Christ in you the hope of glory But then as there is a true and sound hope so there is a false and rotten hope and this is much more common as bastard pearls are more frequently worn then true pearls There is nothing more common then to see men big with groundless hopes of Heaven As 1. A man may have great hope that hath no grace you read of the hope of Hypocrites Job 8.13 14. The performance of duties is a proof of their hope the foolish Virgins would never have done what they did had they thought they should have been shut out after all Many professors would not be at such pains in duties as they are if they did not hope for Heaven Hope is the great motive to action despair cuts the sinews of all indeavours that is one reason why the damned in hell cease acting toward an alteration of their state because despair hath taken hold of them if there were any hope in Hell they would up and be doing there So that there may be great hope where there is no grace experience proves this formal professors are men of no grace but yet men of great hopes nay many times you shall find that none fear more about their eternal condition then they that have most cause of hope and none hope more then they that have most cause of fear As interest in God may sometimes be without hope so hope in God may be without interest 2. A man may hope in the mercy and goodness and power of God without eying the promise and this is the hope of most God is full of mercy and goodness and therefore willing to save and he is infinite in power and therefore able to save why therefore should I not rest on
may attain to an outward sanctification and yet for want of the inward be no better then almost a Christian 20. And so I shall end this long pursuit of the almost Christian in his progress Heaven-ward with this one general conclusion A man may do all as to external duties and worship that a true Christian can and when he hath done all be but almost a Christian You must know all the Commands of God have an intra and an extra there is as may say the body and the soul of the command And accordingly there is an internal and an external worship of God Now the internal acts of worshipping of God are to love God to fear God to delight in God to trust in God c. The external acts of Worshipping God are by praying teaching hearing c. Now there is a vast difference between these internal and external acts of Worship and indeed such a difference there is that they distinguish the altogether from the almost Christian The sincere beleiver from the unsound professor and indeed in this very thing the main difference between them doth lie 1. Internal acts of Worship are good propter fieri the goodness doth adhere intrinsecally to the thing done a man cannot love God nor fear God but it will be imputed to him for a gracious act and a great part of his Holiness But now external acts of Worship are not denominated good so much from the matter done propter fieri as from the manner of doing them a man cannot sin in loving and delighting in God but he may sin in praying and hearing c. for want of a due manner 2. Internal acts of worship put a goodness into external it is our faith our love our fear of God that makes our duties good 3. They better the heart and greaten the degrees of a mans holiness external duties do not always do this a man may pray and yet his heart never the holier he may hear the word and yet his heart never the softer but now the more a man fears God the wiser he is Prov. 1.7 the more a man loves God the holier he is love is the perfection of holiness we shall never be perfect in holiness till we come to be perfect in love 4. There is such an excellency in this internal worship that he who mixes it with his external duties is a true Christian when he doth least but without this mixture he is but almost a Christian that doth most Internal acts of Worship joyned with outward sanctifie them and make them accepted of God though few external acts of Worship without inward make them abhorred of God though they be never so many So that though the almost Christian may do all those duties in Hypocrise which a true Christian doth in sincerity nay though in doing external duties he may out-do the true Christian as the comet makes a greater blaze then the true Stars if Eliah fast and mourn Baals Priests will cut their flesh Yet he cannot do those internal duties that the meanest true Christian can The almost Christian can pray but he cannot love God he can teach or hear c. but he cannot take delight in God Mark Job's query concerning the Hypocrite Iob 27.10 This is Christianorum pro pria virtus will he delight himself in the Almighty He will pray to the Almighty but will he delight himself in the Almighty will he take pleasure in God Ah no! he will not he cannot Delight in God arise from a suitableness between the faculty and the object now none more unsuitable then God and a carnal heart Delight arises from the having what we desire Haec prrpris est delectationis materia si cum habeas quae desideraveris defideratis perfruaris Pined in Loc. and from enjoying what we have how then can he delight in God that neither enjoyeth nor hath nor truely desireth God Delight in God is one of the highest exercises of grace and therefore how can he delight in God that hath no grace Why then should any Saint of God be discouraged when he hears how far the almost Christian may go in the way to Heaven when as he that is the weakest true beleiver that hath the least true grace goes farther then he for he beleives in and loves God Should the almost Christian do less as to matter of external duties yet if he had but the least true faith the least sincerity of love to Christ he would surely be saved and should the true Christian do ten times more duties then he doth yet had he not faith in Christ and love to Christ he would surely be rejected Oh therefore let not any weak beleiver be discouraged though Hypocrites may out-do them and go beyond them in duty for all their duties are done in Hypocrisie but your faith and love to God in duties is a proof of your sincerity I do not speak this to discourage any soul in the doing of duties or to beat down outward performances but to rectifie the soul in the doing of them 1 Cor. 12 31. As the Apostle saith covet earnestly the best gifts but yet I shew unto you a more excellent way so I say covet the best gifts cover to be much in duties much in prayer much in hearing c. But yet I shew you a more excellent way and that is the way of faith and love pray much but then beleive much too Hear much read much but then love God much too Delight in the Word and Ordinances of God much but then delight in the God of Ordinances more And when you are most in duties as to your use of them Oh then be sure to be above duties as to your resting and dependance upon them Would you be Christians indeed altogether Christians oh then be much in the use and exercise of ordinances but be much more in faith and dependance upon Christ and his Righteousness when your obedience is most to the command then let your faith be most upon the promise The professor rests in his duties and so is but almost a Christian but you must be sure to rest upon the Lord Christ this is the way to be altogether Christians for if ye beleive then are ye Abrahams seed and heirs according to the promise And thus I have answered the first query to wit how far may a man go in the way to Heaven and yet be but almost a Christian 1. He may have much knowledge 2. He may have great gifts 3. He may have a high profession 4. He may do much against sin 5. He may desire grace 6. He may tremble at the Word 7. He may delight in the Word 8. He may be a Member of the Church of Christ 9. He may have great hopes of Heaven 10. He may be under great and visible changes 11. He may be very zealous in the matters of Religion 12. He may be much in prayer 13. He may suffer for Christ 14. He
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
much in duty but not above it but rests in it he works for rest and he rests in his works he cannot come to beleeve and obey too if he beleives then he thinks there is no need of obedience and socasts off that if he be much in obedience then he casts off beleiving and thinks there is no need of that He cannot say with David I have hoped for thy salvation and done thy commandments The more a man is in duty and the more above it the more in doing and more in beleiving the more a Christian 7. He that is altogether a Christian is universal in his obedience he doth not obey one command and neglect another Ps 119 6. do one duty and cast off another but he hath respect to all the commands He endeavours to leave every sin and love every duty The almost Christian fails in this his obedience is partial and peice-meal If he obeysone command he breaks another the duties that least cross his lust he is much in but those that do he lays aside Mat. 23.14 Mat 33.23 The Pharisees fasted prayed paid tythes c. but they did not lay aside their covetousness their oppression they devoured widows houses they were unnatural to parents 8. The altogether Christian makes Gods glory the cheif end of all his performances if he prays or hears or gives or fasts or repents or obeys c. Gods glory is the main end of all it is true he may have somewhat else at hither end of his work but God is at the further end as Moses rod swallowed up the Magicians rods so Gods glory is the ultimate end that swallows up all his other ends Now the almost Christian fails in this his ends are corrupt and selfish God may possibly be at the hither end of his work but self is at the further end for he that was never truly cast out of himself can have no higher end then himself Now then examine thy self by these characters put the question to thy own soul dost thou close with Christ upon Gospel terms is grace in the heart the principle of thy performances dost thou look to the manner as well as the matter of thy dutys dost thou do all in sincerity is there an answerableness within to the law without art thou much above duty when much in duty is thy obedience universal lastly is Gods glory the end of all if so then art thou not onely almost but altogether a Christian. Oh take heed of being almost 2Vse of Caution and yet but almost a Christian it is a great complaint of God against Ephrai Hos 7.8 that he is a cake not turned that is half baked neither raw nor roasted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque crudus neque coctus neither cold nor hot as Laodicea Rev. 3.17 because thou art neither hot nor cold therefore I will spew thee out of my mouth This is a condition that of all others is Greatly unprofitable Exceedingly uncomfortable Desperately dangerous Iam. 2.10 Deus non vult cum exceptione coli First It is greatly unprofitable to be but almost a Christian for failing in any one point will ruine us as surely as if we had never made any attempts for Heaven It is no advantage to the soul to be almost converted for the little that we want spoils the good of all our attainments We say as good never a whit as never the near ad nihilum valet quod non valet ad finem suum there is no profit in leaving this or that sin unless we leave all sin Herod heard John gladly and did many things but he kept his Herodias and that ruined him Judas did many things prayed much preached much professed much but yet his covetousness spoiled all one sin ruined the young man that had kept all the Commands but one Thus he that offends in one point is guilty of all That is that lives willingly and allowedly in any one sin he brings the guilt of the violation of the whole Law of God upon his soul and that upon a twofold account 1. Because he manifests the same contempt of the Authority of God in the wilful breach of one as of all 2. By allowing himself in the breach of any one Command he shews he kept none in obedience and conscience to God for he that hates sin as sin hates all sin and he that obeys the Command as the express will of God obeys every Command And for this cause the least sin willingly and with allowance lived in spoils the good of all our obedience and lays the soul under the whole wrath of God One leak in a Ship may sink her though she be tite every where else Gideon had seven Sons Iudge 8.30 31. comp with chap. 9. v. 5. and but one Bastard and yet that one Bastard destroyed all his Sons so may one sin spoile all our services one lust beloved may spoil all our profession as that one Bastard slew all the Sons of Gideon Secondly It is exceedingly uncomfortable as appears three ways 1. In that such a one is hated of God and men the World hates him because of his profession and God abhors him because of his dissimulation the World hates him because he seems good Rev. 3.15 and God hates him because he doth but seem so No person that God hates more then the almost Christian ver 6. Tepida evomere consâ—evimus â—nde ad vomitum ctendum quadam aquâ tepidâ—â—utuntur Drusius I would thou wert either cold or hot either all a Christian or not at all a Christian Because thou art neither cold nor hot therefore I will spew thee out of my mouth What a lothsome expression doth God here use to shew what an utter abhorrency there is in him against luke-warm Christians How uncomfortable then must that condition needs be wherein a man is abhorred both of God and man 2. It is uncomfortable in regard of sufferings for being almost a Christian will bring us into suffering but being but almost a Christian will never carry us through suffering in Mat. 13.20 21. It is said he that receiveth the seed into stony ground the same is he that hears the Word and with joy receives it yet hath he not root in himself but dureth for a while for when tribulation or persecution ariseth because of the Word by and by he is offended There are four things observable in the Words 1. That the stony ground may receive the word with joy 2. That it may for some time abide in a profession of it he dureth for a while 3. That this profession will expose to suffering for mark persecution is said to arise because of the Word 4. This suffering will cause an apostatizing from profession for that which is here called offence is in Luk. 8.13 called falling away which for a while beleive and in time of temptation fall away I gather hence a profession may expose a man as
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
the midst of laughter the heart is sorrowful Prov. 14.13 but now the comfort that flows from godliness is an inward comfort a spiritual joy therefore it is called gladness of heart Psal 4.7 Thou hast put gladness in my heart Other joy smooths the brow but this fils the brest 2. Worldly comfort hath a nether spring the spring of worldly comfort is in the creature in some earthly injoyment and therefore the comfort of worldly men must needs be mixed and muddy Iam. 3.11 an unclean fountain cannot send forth pure water But spiritual comfort hath an upper spring the comfort that accompanies godliness flows from the manifestations of the Love of God in Christ from the workings of the blessed Spirit in the heart which is first a Counsellour and then a Comforter And therefore the comforts of the Saints must needs be pure and unmixed comforts for they flow from a pure Spring 3. Worldly comfort is very fading and transitory Iob. 20.5 The triumphing of the wicked is short and the joy of the Hypocrite is but for a moment Salomon compares it to the crackling of Thornes under a pot Eccles 7.6 which is but a blaze and soon out so is the comfort of carnal hearts But now the comfort of godliness is a durable and abiding comfort your heart shall rejoyce Io. 16.22 and your joy no man shall take from you The comfort of godliness is lasting and everlasting it abides by us In life In death After death Isa 32.17 Phili. 1.2 Colos 12. First It abides by us in life grace and peace go together godliness brings forth comfort and peace naturally the effect of righteousness shall be peace it is said of the primitive Christians they walked in the fear of the Lord and in the comfort of the Holy Ghost Acts 9.31 every duty done in uprightness and sincerity reflects some comfort upon the soul Psa 19.11 In keeping the Commands there is great reward not onely for keeping of them but in keeping of them as every flower so every duty carries sweetness and refreshing with it But who more dejected and disconsolate the Saints and beleivers whose lives are more uncomfortable whose mouths are more filled with complaints then theirs if a condition of godliness and Christianity be a condition of so much comfort then why are they thus Isa 50.10 Sol. That the people of God are often times without comfort that I grant they may walk in the dark and have no light but this is none of the product of godliness grace brings forth no such fruit as this there is a threefold rise and spring of it Sin within Desertion without Temptation without 1. Sin within the Saints of God are not all Spirit and no flesh all grace and no sin they are made up of contrary principles there is light and darkness in the same mind sin and grace in the same will carnal and spiritual in the same affections Gal. 5.17 there is the flesh lusting against the spirit in all these and too often the Lord knows is the beleiver led away captive by these warring lusts Ro. 7.23 so was the holy Apostle himself I find then a Law that when I would do good evil is present with me Rom. 7.21 and v. 23. I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin and this was that which broke his spiritual peace and filled his soul with trouble and complaints as you see in the 24. v. O wretched man that I am who shall deliver me from this body of death So that it is sin that interrupts the peace of Gods people indwelling lust stirring and breaking forth must needs cause trouble and grief in the soul of a beleiver for it is as natural for sin to bring fotth trouble as it is for grace to bring forth peace every sin contracts a new guilt upon the soul and guilt provokes God and where there is a sense of guilt contracted and God provoked there can be no peace no quiet in that soul till faith procures fresh sprinklings of the blood of Jesus Christ upon the Conscience 2. Another Spring of the beleivers trouble and disconsolateness of spirit is the desertions of God and this follows upon the former God doth sometimes disappear and hide himself from his people verily thou art a God that hidest thy self Psa 13.1 Isa 45.15 But the cause of Gods hiding is the beleivers sinning your iniquities have separated between you and your God and your sins have hid his face from you Isa 59.2 In Heaven where there is no sinning there is no losing the light of Gods countenance for a moment and if Saints here could serve God without corruption they should injoy God without desertion but this cannot be while we are in this state remaining lusts will stir and break forth and then God will hide his face and this must needs be trouble thou didst hide thy face and I was troubled Ps 30.7 Psa 116.3 The light of Gods countenance shining upon the soul is the Christians Heaven on this side Heaven and therefore it is no wonder if the hiding of his face be looked upon by the soul as one of the dayes of Hell so it was by David The sorrows of death compassed me the pains of Hell gate hold upon me I found trouble and sorrow 3. A third spring of that trouble and complaint that brims the banks of the Christians spirit is the temptaions of Satan Mat. 13.39 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great enemy of Saints and he envieth the quiet and comfort that their hearts are filled with when his conscience is brimmed with horrour and terrour and therefore though he knows he cannot destroy their grace yet he labours to disturb their peace As the blessed Spirit of God is first a Sanctifier and then a comforter working grace in order and peace so this cursed Spirit of Hell is first a Tempter and then a Troubler first perswading to act sin and then accusing for sin and this is his constant practise upon the Spirits of Gods people he cannot indure that they should live in the light of Gods countenance when himself is doomed to an eternal intolerable darkness And thus you see whence it is that the people of God are often under trouble and complaint all arises from these three springs of Sin within Desertions without Temptations without If the Saints could serve God without sinning and injoy God without withdrawing and resist Satan without yeilding they might injoy peace and comfort without sorrowing this must be indeavoured constantly here but it will never be attained fully but in Heaven But yet so far as grace is the prevailing principle in the heart and so far as the power of godliness is exercised in the life so far the condition of a Child of God is a condition of peace for it is an undoubted