grace himself Thus vve see men in their judgements may be for God in many things yea in so many things that it is hard to shew in what they may not be for him and yet their wils and affections stand at a vast distance thus you see the judgement may be swayed much and in this respect a man may be almost a Christian I am now to enquire concerning the Wil how far that may be inclined and although every unregenerate person is defective here and it is the will that lies behind in these imperfect perswasions yet the Will is not without some motions he wils some things and does many things as Herod and others did Let us enquire a little concerning those perswasions which reach the wil yet imperfectly CHAP. IV. How far the Will may be perswaded FIrst some are so far perswaded to be Christians that they resolve to comply with all those convictions which I shewed you they might have and they determine with themselves that they will be Christians though not yet they stick at nothing but the time they are fully perswaded that they must be changed such a sin must be left and such a duty must be taken up They confesse that Repentance and mortisication of particular corruptions are necessary things and they resolve with themselves that they will practise these but they cannot agree upon the time I will do this says one when I am old or vvhen I am sicit says another then I would willingly be as strict and holy as the best Others they crave a less time the next year says one I wil become a new man perhaps another resolves upon the next moneth a third craves but a weeks liberty more a fourth but a day nay perhaps a man may so far comply with his convictions that he may resolve to do something the next hour and yet as neer as these come up to a complyance with the command of God they never obey it See an example of this Luke 9.59 61. One says I wil but go and bury my Father this might have been done in a day the other says I wil but go and bid my friends farewel and then I will come and follow thee and this was but an hours work but Jesus who sees not as man sees discerns the distance at which their hearts stood from him all this while under this fair perswasion he saw that he and they were never like to meet as near as they seemed to be He knew that these would never bid enough for Heaven as fair as they offered therefore he presently falls upon a discourse to shew how unfit such merchants were for him as if he had said to the standers by You think that I have gotten two Disciples here are two that wil follow me without dispute But you are mistaken there is a greater difference betwixt them and me then you see this difference about the time is like to part me and them eternally for if they were fully resolved to follow me they would follow me now these delayes and promises for to morrow are but a smoother kind of denial then others do give Secondly some are so far far perswaded that they would be Christians but not in all places they would be Christians in publick but not in private they wil go so far in profession as others do they would willingly submit to those things which come under common observation that which is visible in others they would willingly have to be manifest in them The form of godliness is obvious to all but the power of godliness is a secret thing and consists in secret duties which others see not as in closet-duties secret Prayer and meditation and heart-examination these things they wil not touch withall Such were in Ezekiels time who would have past for Gods people in the Congregation Eze. 33.30 31. they sat there as Gods people and they heard the word of the Lord and they took delight in so doing this they were in publick but what were they in private see Ezek 8.7 8 9. Abominable Idolaters thus men wil be Saints in one place and devils in another when they come to hear the Word they would carry a semblance with them here they will be for Christ but what do they carry of this to their families there is no sense nor savour of those truths which they are affected with under the Ordinance or if they carry a little of this into their families and then repeat what they hear or confer of it with others yet follow them to their secret Chambers do they carry the impressions of truth thither do they examine themselves by it there do they pray over what they hear there where no eye sees them surely no. Can their private retirements witness for them at last that they have been sensible of their own sins and the sins of others can the tears dropt there for the sins of the place speak for them can their bed-sides testifie for them that they poured out their souls by them unto God with strong and daily cries can the darkness of the night bear them record that their meditations have been of God and that they have been laying of designs for the honouring of God in their places and stations in which God hath set them Oh my friends consider these things and examine your selves whether you have not been as Jehu zealous for God before men that you may have even said by your gesture and behaviour Come see my zeal for the Lord and yet in private you have minded nothing more then he did the seeking of your selves and the establishment of your own houses oh when you come into your closets and to your bed-sides you should blush and be ashamed to think how much you differ there from your selves here Here you pretend your selves to be the servants of God and there you profess your selves the servants of the world oh how few of those truths have you weighed and considered of there which you have been convinced of here when you come there you see your books of accounts in one place your bils of parcels in another your Letters in another think how much time you have spent here in your chaire and how little upon your knees here you have been mornings early and evenings late but not vvith your Bible before you nor at prayer or meditation upon spiritual matters but at the affairs of trade I tel you that these things will rise up in judgement against you and condemn you at last and God wil judge you not by what you are before men but by what you are before him in secret for it is this that he most observes Matth. 6.4.6.18 He sees in secret that is he onely sees in secret this is his prerogative for he sees and regards principally what men do in secret he values more that which men do behind mens backs then vvhat they do before their faces he sees so in secret that if men be not
the hand of God pointing at some of you for though he speaks in every word yet more especially in such as he sends by special messengers or directs to us by singular and remarkable providences Now there are two things which should stir you up to listen to this word as not being of common and ordinary consideration First that one is raised from the dead to speak to you Secondly that this word was put into his mouth especially for your sakes so that he can say that this work which he is about this day is part of his great errand for which the Lord sent him back again to this place Thirdly that you may know that I have you upon my heart in all conditions in sicknesse as wel as in health in life and in death But if none of these things move you know that God will raise up Nineveh in judgement against you who repented at his word whom God had brought from the grave Nay the rich man in hell will come against you who perswaded himself that his brethren would repent if one from the dead were sent unto them and that which is worse the Lord who hath now raised me up for you will raise me up to condemn you yea this word which I now preach to you shall be terrible and you shal not be able to stand before it in the day of the Lord. This is sufficient and to some may appear more then enough to my present occasion of handling the words Now to the occasion of the words themselves as they lie in the Text. The rise of these words is evident to be from Paul his discourse of which we have a full account in this Chapter The substance of his speech was to defend himself against the accusations of the Jews before Agrippa Festus the Governor and Bernice with others that sate as Judges betwixt him and the Jews The speech hath three principal Heads First an account of his life and especially of his zeal against the christians before his conversion from v. 4. to 13. Secondly his wonderful conversion ver 13.18 Thirdly his practice and profession afterwards v. 19.23 We have next considerable the issue of his speech it wrought variously upon his Judges First Festus deemed him mad yet he thought his madness was not common he judged it to be alearned madness not being able to entertaine the Doctrines which he preacht of the Resurrection nor to credit the story which Paul told of his conversion he thought that these were but clouds and fancies of his brain which was over-wrought Secondly Agrippa is of another mind and receives more candidely though he do not digest fully what Paul had said he seems to be so far convict of the truth that he is upon the turning point ready to come over to Paul Thirdly the whole Councel took such impressions from his discourse that they all agree that Paul is innocent vers 30 31. Then This shews us the coherence of these words with the former and it refers us either to Pauls speech or to Festus if we consider it as relating to the first then it shews us the ground of Agrippa's perswasion If to the latter then it helps to heighten his perswasion and to shew us how strong it was and hot at the present Then viz. when Agrippa had considered of what Paul had spoken either in his first speech which was to all the Council although directed more especially to him ver 2 Now if we consider these perswasions in Agrippa to arise from Pauls general speech it will according to the parts of it afford us these Observations First from the relation of Pauls former course of life 1. Observation That when the Lord makes great and visible changes upon open and violent enemies of his ways he causes much of conviction to fall upon the spirits of considering persons for they which consult with reason must needs conclude that there must be some remarkable thing something of weight that must cause such a change Observ 2. The discovering of the way the change is wrought in is as usefull and convincing as the change it self Paul thought it no idle story to tell them how God brought him over as well as that he had done it This may serve to justifie the practices of those who desire to know the way of Gods working upon souls in the bringing them over to Christ knowing how demonstrative this is of the work of grace beyond a bare professing that I do believe or repent Obs 3. From the account that Paul gives of his after-practice that boldnesse in living up to the truths we are convinc'd of does make much for the convincing of such as yet have not received the truth This argued that there vvas something of reâ—lity in that relation which he made of his change and the manner which at first hearing might seem ridiculous and incredible They who considered how Paul followed the truth in practise and with what hazard he profest it might conceive that his conversion was no dream Again vve may refer these words to Pauls particular speech mentioned v. 26 27. directed in part to Festus and in part to Agrippa in which he takes the advantage of defending himself both against his general charge by the Jews and the particular imputation put upon him by Festus v. 24. and this he does by taking hold of two things which did much conduce to his present purpose The first was Agrippa's general knowledge of customes and memorable storice and especially of the truth of the matter of fact related and questioned yea censured by Festus Secondly Agrippa's general assent unto the things contained in the scriptures v. 27. These things being hand somly couched in a wise and insinuating appeal draw out this profession from him Then said Agrippa unto Paul Almost thou perswadest me to be a Christian From hence observe Obs 1. It is a great advantage for a Minister when the people he is to deal withal have some principles laid beforehand for him to fasten his word unto This was the advantage that Paul had upon Agrippa more then upon the rest of his Judges and therefore he applies himself most to him and with good success Obs 2. There must be much wisdome and prudence mixt with the dispensing of the Gospel to know vvhen and how and to vvhom to speak and to espie out every little thing that might further or facilitate our vvork this vvas the craft which Paul mentions 2 Cor. 12.16 Being crafty I caught you with guile He saw Agrippa vvas the fittest person to work upon and he espied what vvas in him to lay hold of therefore he sixes most upon this mark Obs 3. A word of commendation and encouragement sometimes given to the hearer gains much respect to the truth it self Thus we finde that applause which Paul gave to Agrippa he returns to the truth which he profest and declares himself almost overcome with the Majesty and splendor of it which
shined so gloriously in the Apostles Narrative These things the connexion of the Text with its dependance upon Pauls speech affords us We may consider it also as relating something to Festus his censure upon Pauls discourse Then said Agrippa viz. when Festus had but now calumniated the truth which was held forth and had judged Pauls Doctrine and Relation to be but a learned madness then Agrippa stands up to wipe off the reproach which he cast upon the truth If we consider it with these circumstances of the time and place when the Gospel had been censured so lately by a potent man and a ruler and in the presence of the Jews who were the Apostles accusers and strong enemies of the word he had delivered Then and there for Agrippa to make such a Declaration as this in favour of the truth was much considering it thus we may observe Observation First the Lord doth oftentimes provide some to stand up for the truth and the Professors of it in greatest straits who yet never receive it themselves Secondly we may here see what great convictions do fall upon the spirits of some men who yet are never savingly wrought upon It must needs be conceived that the impressions were strong upon Agrippa's spirit that they extorted from him such an open profession as this is at such a time and in such a place But this truth will come more fully under our consideration from the words themselves only this circumstance may give some light to that which lies so open in the Text it self CHAP. II. The Doctrine propounded with the general proof of it WE have then in the words three things First the impression which Pauls doctrine made upon Agrippa it wrought by way of perswasion Thou perswadest me Secondly The object of this perswasion that is embracing and professing the gospel of Christ Thirdly the measure of this perswasion Almost Almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in parvo in a little or something I should be a Christian vvith thee Paul seems to take him in this sence when he wishes that he vvere as he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely in little but in much not onely in some things but in all Some read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thou hast perswaded me in a little time or by a short speech to be a Christian Some translaters render it by Propemodum and ours follow them and it is very safe almost or vvithin a little thou perswadest me Perswadest me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies both suadere persuadere either to use meanes to bring a man to our opinion or practice by arguments and exhortations or else to prevail upon the party and bring him to what we desire First Sometimes it is taken for exhorting and reasoning only Acts 18.4 He reasoned in the synagogue every sabbath and perswaded the Jews and the Greeks This was Conantis potius quam efficientis he endeavoured vvhat he did not effect but this could not be the sense of Agrippa here for Paul had used no particular exhortation to him Secondly it signifies to prevaile upon and to bring'a person to rest in what vve say and so is taken here for it must needs note the influence that Pauls discourse had upon Agrippa insomuch that it brought him to assent unto what he said and to professe himself even almost ready to joyn with him in professing the same things To be a Christian that is to become a Disciple and follower of Jesus Christ I shal present you with my thoughts of these words as they were presented to me in our Translation and as we read them they afford this Observation Observ That men may be almost Christians and yet never true Christians they may be almost such in respect of their perswasion who wil never be such in respect of their practice and performance In handling the Doctrinal Observation which I have propounded I shal First lay down something for the general proof of this Secondly I shal particularly open and illustrate it Thirdly I shal apply it That this is a truth is clear from many instances and examples in the Scripture How far did Saul go the first King of Israel I wish he had been the last example of this truth he bid fairer for Heaven then many do that have strong confidence of it He seemed to be good among good men 1 Sam. 10.10 he prophesied among the Prophets he seems to be good by way of singularity he opposes sin when the whole stream ran against him and seems exceeding tender of the sins of others 1 Sam. 14.33 34. yea he seems to be so zealous against sin that he would not spare his dear Jonathan 1 Sam. 14.44 there was 1 Sam. 10.6 such a change upon him as was visible and made him another man yea this change was so deep that it reached to the very heart of him it is said 1 Sam. 10.9 God gave him another heart yet this vvas not a thorow change he had not a new heart though another heart neither was Saul a new man though another man The young man in the Gospel may be brought as a clear pregnant testimony of this truth Mat. 19.20 see how far he went he observed all the commands of God and not willing to stop here he professes his desire to know and do more yet What lack I yet this man went so far that Christ himself sayes of him that he vvas not far from the kingdom of God yet so near a she came to it he never reaches it To this you may add the three sorts of bad hearers which are condemned by Christ under the notion of bad ground Luke 8.12 13 14. the worst of the three did more then barely hear the word they did receive it and that into their hearts for it is said of the stony ground vvhich vvas worst of the three that the devil took the word not before it came at their hearts but out of their hearts he did not take their hearts away so that they minded not what was spoken as he doth many mens and womens but he took it away after they had received it Both the other go thus far and somewhat farther for their reception of the word is noted with some additional circumstances as the second received it with joy and did not lose it presently til in tract of time cares and pleasures choaked it the third yet exceeded both these for it received kept improved the Word inbringing forth some fruits only it was not to perfection If all this be not ground enough to build this conclusion upon look to the foolish Virgins and see how far they go in this point and how like they vvere to the wise Mat. 25.1 2 3 4 c. First as for their profession it was visible they had Lamps in their hands Secondly this vvas not an ignorant profession neither for they had oyl
that hath not heard it thus Now in every one of these there are many things required as in preparing to it we are First to get our hearts affected with the pretiousness of the word that we are to hear Secondly to consider and be humble under our natural deadness and inability to profit by the word Thirdly to mourn over our former unprofitableness Fourthly to get a sence of the wants of our souls Fifthly to heighten our resolutions of cleaving unto the Lord and to bring a full purpose of heart with us to the Ordinance to submit to all that God shal say In the hearing of the word we are required FIRST to see if our hearts be present SECONDLY to keep God in our eye and to make him our dread and our fear and to get our hearts affected with the consideration of his majesty THIRDLY to take part with every word of conviction and to receive truth and to side with it though it strike at a right eye or a right hand After the hearing of the word the duty is not ended for then it must be thy care First to keep those impressions alive which the Word hath made upon thy soul Secondly to have a special care of the bent of the heart tolabour to prevent backsliding Thirdly to enquire whether thou hast profited by the Ordinance and how Fourthly to cover the Word by prayer and meditation as the Husbandman doth the seed least the fowls of the aire steal it away Fifthly to put that speedily in practice which the word hath convinc'd ought to be done or to lay that down which the word says must be left Thus it is in praying and every other duty there are many things to be minded and done in every duty which the half christian doth not mind and while he only looks to the visible part of it and neglects all these concomitant duties he does manifestly omit more then he does perform thus it is manifest in the first sense that such a man does perform lesse then he does omit because he omits many things and performs but few he does little in comparison of what he omits if we consider that the things which he omits are greater then those which he doth perform he is careful and strict in some things but they are little things but he neglects the great and weighty things of God as it was said of the Scribes and Pharisees they paid tith of Mint and Commin but neglected the great and weighty matters of the Law He omits those duties which are of greatest account in which the life and power of godsiness lies he is in the form of Religion but minds not the spirit and strength of it which consisteth not in praying reading hearing receiving of Sacraments giving of Alms or abstaining from the outward acts of it but it lies in the frame and disposition of the heart to God-ward in all these It lies in the fearing and loving of God beleeving and delighting in him this is that which God eyes and values in every duty But he that is not altogether a christian is not acquainted with these things he is not acquainted with heart-examination or watching over his thoughts he cares not about the ordering of his heart aright in duties and the exercising of grace in them Now alas when these things are abstracted from duties what are they they are nothing in Gods account and so for all his reformation it is very little vvhen vve consider it is but in the outward man when he abstains from the outward acts of sin but not from the inward his reformation is not mortification and alas all outward reformation hath little in it in comparison of the mortification of the least sin so that if you set his duties against his neglects either in number or vveight it is manifest he doth but little to what he leaves undone DEMONSTRATION 4. He that is but almost a Christian is but little a Christian because there is very little in that little he does it is of little account and esteem with God nor with good men and that upon several accounts First because his heart is not in what he does and that being not in it which God cals especially for he values it not when the children of Israel did continue the worship of God and observation of many things commanded he charges them as if it had been wil-worship because it was not worship according to his will Who hath required these things at your hands says he Isai 1.12 Secondly such mens obedience wil not be owned at the last day when Christ shal come and survey every mans work at the great day he wil say to such as come with such half convictions and performances I know you not Thirdly there wil come a time when such persons themselves wil be made to see and to acknowledge that there is but little in all that they have done when they shal be forc'd to cry out as the foolish Virgins did Our lamps are gone out Mat. 25.8 Fourthly Satan wil make but a very slender account of all that these men do or have done alas how easily wil he shake such mens hopes and confidence as a reed is shaken with the wind In time of temptation how does he batter their resolutions and in time of sickness or death how wil he take the house which they have built and pluck it down about their ears he wil make nothing of the storming of such a soul but wil lay their strength in the dust in a moment This Job intimates Job 27.7 8. that at such a time the hypocrites own heart wil reproach him Fifthly all that such a man does is so little that it is not worthy to be compared with the least performance of a gracious heart he that does least and does it sincerely does more then he that does most in a way of formality for there is more done in the least act in which grace is exercised then in all those things in which gifts and parts are exercised without grace for this is that only which makes things down-weight with God Upon this account it was that the Lord Jesus set a higher value upon the gift of the poor Widdow who cast in two mites then upon all the great gifts of the Scribes and Pharisees Sixthly there is so little in all that is done without grace that God accounts it worse then nothing he reckons it as prophaness it is with God no more then the cutting off a doggs neck Isai 66.3 Last of all how ever the profession and performances of such a man may seem great yet they wil appeare very smal by that time deductions are made for what is to be deducted do but deduct out of his performances Consid 1. what is done upon low carnal principles and what is done upon base ends and interests of his own there wil be very little left of all that he seems to do as for example Jehu went very far in