name of Jesus then for conformity to the life of Jesus more zealous for a holy vestment then for a holy life more zealous for the inventions of men then for the institutions of Christ This is a superstitious zeal Heathens will rise up in judgment against such men Deus non superstitione coli vale sed pietate said Cicero and usually found in men unconverted whom grace never was wrought in When was it that Paul was so exceedingly zealous of the traditions of his Fathers as he saith Gal. 1.14 but only when he was in his wretched and unconverted state as you may see in the next verses But when it pleased God to call me by his grace Gal. 1 15 16. then I conferred not with flesh and blood Paul had another kind of zeal then acted by other kind of Principles Cer. 34.14 15. comp with v. 25 26 27 28 29. Fourthly There is a selfish zeal that hath a mans own ends for its motive Jehu was very zealous but it was not so much for God as for the Kingdom not so much in obedience to the command as in design to step into the Throne and therefore God threatens to punish him for that very thing he commands him to do Hos 1.4 I will avenge the blood of Jezreel upon the house of Jehu Because he shed that blood to gratifie his lust not to obey God So Simeon and Levi pretend great zeal for Circumcision seem very zealous for the honour of Gods Ordinance when in truth their zeal was for covetousness and revenge upon the Shechemites It is storyed of Dr. Aylmer that in his young days he was very high against the pride and covetousness of the Bishops and in a book of his he thus speaks to them come off you Bishops away with your superfluities yeild up your thousands be content with a little 1 Cor. 13.11 But afterwards when he himself came to be Bishop of London then his profits and preferment had eat up his zeal and he would confess to his friends that he had been of another strain in his youth abusing those words of Paul when I was a Child I spake as a Child I understood as a child I thought as a Child Fifthly There is an outside zeal such was that of the Scribes and Pharises they would not eat with unwashed hands but yet would live in unseen sins they would wash the cup often but the heart seldom paint the outside but neglect the inside Ne appetat quisquam ultra videri quam est ut possit ustra esse quam videtur Greg. Jehu was a mighty out-side reformer 2 Kings 10.16 but he reformed nothing within for he had a base heart under all v. 31. Jehu took no heed towalk in the Law of the Lord with all his heart Though his fleece was fair his liver was rotten Our Lord Christ observes of the Pharises they pray to be seen of men and fast so that they may appear to men to fast Matth. 6.5 16. Pro. 7.11 Sixthly There is a fortasick zeal that runs out upon others like the candle in the Lanthorn that sends all the heat out at top or as the lewd Woman Salomon mentions whose feet abide not in her own house Many are hot and high against the sins of others and yet cannot see the same in themselves like the Lamiae that put on their spectacles when they went abroad but pulled them off within doors It is easie to see fault in others and as hard to see then in our selves Jehu was zealous against Baal and his Priests because that was Ahabs sin but not against the Calves of Bethel because that was his own sin Teeum babita This zeal is the true Character of an Hypocrite his own Garden is over-run with Weeds while he is busie in looking over his Neighbours Pale Seaventhly There is a sinful zeal all the former may be called sinful from some defect but this I call sinful in a more special notion because against the life and cheif of Religion it is a zeal against zeal that flies not at profaness but at the very power of godliness not at error but at truth and is most hot against the most spiritual and important truths of the times Whence else are the sufferings of men for the truth but from this spirit of zeal against the truth Iam. 1.19 Rev. 12.12 This may be called a devillish zeal for as there is the faith of Devils so there is the zeal of Devils therefore his rage is great because he knows his time is short 1 Sam. 15.3 Eighthly There is a Scriptureless zeal that is not butted and bounded by the Word but by some base and low end such was Sauls zeal when God bids him destroy Amalek and spare neither man nor beast then contrary to Gods command he spare the best of the Sheep and Oxen under pretence of zeal for Gods Sacrifice 2 Sam. 21.2 Another time when he had no such command then he slaies the Gibeonites in his zeal to the Children of Israel and Judah Many a mans zeal is greatest then and there when and where he hath the least warrant from God It is worth the while to observe how zealous men are for Ceremonies and pompousness in the worship of God when as there is not one word in all the Scripture for them I will tell you and the Scripture adjusts me in it that it is one of the surest signs of an Antichrristian spirit to be zealous for unwritten and ungrounded traditions in the Worship of God The true spirit of zeal is bounded by Scripture for it is for God and the concernments of his glory God hath no glory from that zeal that hath no Scripture warrant Now then if the zeal of a man in the things of God may be onely a blind zeal or a partial zeal or a misplaced zeal or a selfish zeal or an out-side zeal or a forensick zeal or a sinful zeal or a Scriptureless zeal then it is evident that a man may be very zealous in the matters of Religion and yet be but almost a Christian 12. A-man may be much in Prayer he may pray often and pray much and yet be but almost a Christian so did the Pharises whom yet our Lord Christ rejects for Hypocrites Mat. 23.14 Object But is not a praying frame an argument of a sincere heart are not the Saints of God called The generation of them that seek the face of God Psal 24.6 Sol. A man is not therefore a Christian because he is much in prayer I grant That those prayers that are from the workings and sighings of Gods Spirit in us From a sincere heart lifted to God From sense of our own emptiness and Gods infinite fulness That are suited to Gods will the great rule of prayer That are for spiritual things more then temporal That are accompanied with faith and dependance Such prayers speak a man altogether a Christian But
that goes to the bone and seems to indanger the life of the Patient and is not healed but with great skill and when it is healed leaves a Scar behinde it that when the Patient is well yet he can say here is the mark of my wound which will never wear out Vna eademque manus pulnus opemque tulit So a soul that is under Spiritual conviction his wound is deep and not to be healed but by the great skill of the Heavenly Physitian and when it is healed there are the tokens of it remaining in the soul that can never be worn out so that the soul may say here are the markes and signes of my conviction still in my soul 5. Natural convictions make the Soul shy of God guilt works fear and fear causes estrangedness thus it was with Adam Gen. 3.8 when he saw his nakedness he ran away and hid himself from God Ier. 31.18 Now spiritual convictions drive not the soul from God but unto God Ephraims conviction was spiritual and he runs to God Turn thou me and I shall be turned So that there is you see a great difference between conviction and conviction between that which is natural and that which is spiritual that which is Common and that which is Saving Yea such is the difference that though a man hath never so much of the former yet if he be without the latter he is but almost a Christian and therefore we have great reason to inquire more after this spiritual conviction For 1. Spiritual conviction is an essential part of sound conversion conversion begins here true conversion begins in convictions and true convictions end in conversion Till the sinner be convinced of sin he can never be converted from sin Christs coming was as a Saviour to dye for sinners and the spirits comming is to convince us as sinners that we may close with Christ as a Saviour till sin be throughly discovered to us interest in the blood of Christ cannot rightly be claimed by us nay so long as sin is unseen Christ will be unsought They that be whole needs not the Physitian but they that are sick Mat. 9.12 2. Slight and common convictions when they are but skin deep are the cause of much Hypocrisie Slight convictions may bring the soul to clasp about Christ but not to close with Christ and this is the guise of a Hypocrite I know no other rise and spring of Hypocrisie like this of slight convictions this hath filled the Church of Christ with Hypocrites Mat. 13.5 6. Nay it is not onely the spring of Hypoorisie but it is also the spring of Apostacy what was the cause that the Seed was said to Wither away Mat. 13.5 6. is was because it had no deepness of earth Where there is a through conviction there is a depth of earth in the heart and there the Seed of the Word grows but where convictions are slight and common there the seed withers for want of depth so that you see clearly in this one instance whence it is that many are but almost Christians when they have gone so far in Religion viz. for want of sound convictions Mat. 13.20 21. Secondly And this hath a neer Relation to the former It is for want of a through work of grace first wrought in the heart where this is not all a mans following profession comes to nothing that Scholar is never like to read well that will needs be in his Grammer before he is out of his Primmer Cloath that is not wrought well in the Loom will neither wear well nor wear long it will do little service so that Christian that doth not come well off the Loom that hath not a through work of grace in his heart will never wear well he will shrink in the wetting and never do much service for God it is not the pruning of a bad tree will make it bring forth good fruit but the tree must be made good before the fruit can be good Mat. 12.33 He that takes up a profession of Religion with an unbroken heart will never serve Christ in that profession with his whole heart If there be not a true change in that mans heart that yet goes far and doth much in the ways of God to be sure he will either dye an Hypocrite or an Apostate Look as in nature if a man be not well born but prove crooked or mishapen in the birth why he will be crooked as long as he lives you may boulster or stuff out his clothes to conceal it but the crookedness the deformity remains still you may hide it but you cannot help it it may be covered but it cannot be cured Iohn 3.5 So it is in this case if a man come into a profession of Religion but be not right born if he be not begotten of God and born of the Spirit if there be not a through work of grace in his heart all his profession of Religion will never mend him he may be boulsterd out by a life of duties but he will be but a Hypocrite at last for want of a through work at first a forme of godliness may cover his crookedness but will never cure it A man can never be a true Christian nor accepted of God though in the highest profession of Religion without a work of grace in the heart For 1. There must be an answerableness in the frame of that mans heart that would be accepted of God to the duties done by him his spirit and affections within must carry a proportion to his profession without Prayer without faith obedience to the law given without fear and holy reverence of the Law giver God abhors acts of internal worship must answer the duties of external worship Now where there is not grace wrought in the heart there can never be any proportion or answerableness in the frame of that mans heart to the duties done by him 2. Those duties that find acceptance with God must be done in sincerity God doth not take our duties by tale nor judge of us according to the frequency of our performances but according to the sincerity of our hearts in the performance It is this that commends both the doer and the duty to God with sincerity God accepts the least we do without sincerity God rejects the most we do or can do This is that temper of spirit which God highly delights in Prov. 11.20 They that are of a froward heart 1 Chron. 19 17. are an abomination to the Lord but such as are upright in their way are his delight We read it Godly sincerity The Apostle gives it a great Epithete he calls it in 2 Cor. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sincerity of God that is such a sincerity as is his special work upon the soul setting the heart right and upright before him in all his ways This is the Crown of all our graces and the commendation of all our duties thousands
NAture may put a man upon prayer p. 106 O OBedience A man may obey the Commands of God and yet be but an almost Christian p. 135 True obedience hath a threefold property It is Evangelical p. 135 It is Vniversal p. 137 It is Continual Ibid P PRofession a man may have a high profession of Religion and yet be but an almost Christian p. 38 Profession argues not the heart changed p. 40 Profession may stand with the forme of godliness p. 41 42 Custome and fashion may create a man a Professor p. 43 A man may perish under a Profession p. 46 Objection against it answered p. 47 Prayer a man may be much in Prayer and yet but be an almost Christian p. 105 What prayer is from the working of Gods Spirit Ibid What prayers argue a man a stranger to the spirit of prayer p. 106 107 Whither answer of prayer evidence the truth of prayer p. 111 Whether stirring of the attentions of prayer argue truth of Prayer Persecutions see Christ Most Professors like Iron between two Load-stones p. 204 Q TWo Questions we should often put to our selves p. 212 R REligion What is the reason that many go no farther in the profession of Religion then to be but almost Christians answered p. 193 1. Because they deceive themselves in the truth of their own condition p. 194 Several rises of deceit and mistake about our condition p. 125 202 S SIn A man may go far in opposing it yet be but almost a Christian p. 49 He may be convinced of it ib. Mourn for it p. 50 Confess it p. 52 Forsake it p. 56 Though not as sin p. 57 Open and not secret ib. Let one go to hold another the faster p. 58 Sin may be left yet loved ib. Sin may be nated by an almost Christian p. 60 61 For shame p. 62 More in another then in himself p. 63 As one sin is contrary to another sin Ibid Spirit a man may have the spirit and yet not Spiritual p. 117 Some kind of having the Spirit is a sure mark of Saintship p. 118 All that have the Spirit have it not in this manner p. 119 1â—0 Sanctification A man may be Sanctified and yet be but an almost Christian p. 14â— Sanctification Inward p. 142 Sanctification Outward p. 143 144. Salvation No easie thing p. 206 V VOws may be made against sin and not kept and upon what grounds the almost Christian doth so Virgins what understood by the Word p. 17 Folish Virgins but almost Christians p. 20 W VVOrd a man may tremble at the Word and yet be but an almost Christian p. 77 78 Y YOung man in the Gospel but an almost Christian p. 15 Z ZEal not always a sign of sincerity p. 96 Several kinds of Zeal none of them true and sound p. 96 to 104 Books printed for and sold by Thomas Parkhurst at the sign of the Three Crowns over against the great Conduit at the lower end of Cheapside THe Annotations on the whole Bible or all the Canonical Scriptures of the Old and New Testament together with and according to their own Translation of all the Text as both the one and 〈◊〉 â—ther were ordered and appointâ—◠〈…〉 of Dort now faithâ—◠〈…〉 â—â—llared for the use of Great 〈…〉 at the earnest desire of many â—â—â—â—ment Divines of the English and â—â—otish Nation in folio A Commentary upon the three first Chapters of Genesis by Mr. John White in fol. A learned Commentary or exposition upon the first Chapter of the second Epistle to the Corinthians by Dr. Richard Sibbs published for publique good by Thomas Manton Folio There is come forth Mr. William Fenner his continuance of Christs Alarm to drowsie Saints with a Treatise of effectual Calling The killing Power of the Law The Spiritual Watch New Birth A Christians ingrafting into Christ A Treatise on the Sabbath which were never before Printed bound in one Volume Fol. and may be had alone of them that have his other works as well as bound with all his former works which are newly printed in the same Volume The History of the Evangelical Churches of the Valleys of Piemont Containing a most exact Geophraphical Description of the place and a faithful account of the Doctrine life and persecutions of the Ancient Inhabitants Together with a most naked and punctual relation of the late bloody Massacre 1655. and a Narrative of all the following transactions to 1658. Justified partly by divers ancient Manuscripts written many hundred years before Calvin or Luther By Samuel Morland Esq in Fol. Divine Characters in two parts acutely distinguishing the more secret and undiscerned differences between the Hypocrite in his best dress of seeming vertues and formal duties and the true Christian in his real grace and sincere obedience by Mr. Samuel Crook in fol. An Exposition with practical Observations continued upon the thirty second the thirty third and the thirty fourth Chapters of the Book of Job The Substance of Forty-nine Lectures delived at Magnus near the Bridge London Being the tenth and last part extant By Joseph Charyl preacher of the Gospel and pastour of the Congregation there in quarto The humbled sinner resolved what he should do to be saved or faith in the Lord Jesus Christ the onely way of salvation by Mr. Obadiah Sedgewick in quarto The Fountain opened and the water of life flowing forth for the refreshing of thirsty sinners by the same Author in quarto Anatomy of secret sins presumptuous sins sins in dominion and uprightness on Psal 19.12 13. together with a Treatise of the sin against the Holy Ghost by Obadiah Sedgewick The hypocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb in quarto A Sermon of the baptizing of Infants by Mr. Stephen Marshal in quar The unity of the Saints with Christ the Head by the same Author in quarto Truth brought to light and discovered by time or an Historical Narration of the first fourteen years of King James in quarto The Tryal of the Marquess of Argyle wherein you have his Inditement and his Answer together with his last speech and words upon the Scaffold in quar of 〈…〉 of Iniquity now a work in the Romish Church wherein 1. The incarnation of the Son of God is fully displayed 2. Ceremonies in point of worship proved to be by Christ abrogated 3. Christian liberty with its eight Steps and five boundaries by Thomas Dowglass M. A. in quarto An exposition upon the whole book of the Canticles by R R. Moses and Aaron or the Priviledges and Boundaries given by God both to Magistrates and Ministers Mr. Robinsons Christians Armour in large Octavo A book of Emblems with Latine and English verses made upon Lights by Robert Farlie small Octavo The one thing necessary By Mr. Thomas Watson Minister of Stephens Walbrook Octavo The Riches of grace displayed in the offer and tender of salvation to poor sinners by Obadiab Sedgewick in Twelves Hidden Manna by Mr. Fenner in Twelves Picturae Louventes or Pictures drawn forth into Characters in Twelves A most excellent Treatise containing the way to seek Heavens Glory to fly Earths Vanity to fear Hells horrour with godly prayers and the Bell-mans Summons Twelves The Wedding Ring fit for the finger being a Sermon Preached at a Wedding at Edmonton by William Secker The singular Actions of sanctified Christians in several Sermons on the 5. of Mat. 47. by the same Author Tentation the Nature Danger Cure in four parts Together with the Remains of that eminent Divine Mr. Richard Capel The Doctrine of Justification of a Sinner wherein are handled the causes of a sinners Justification examined and applied in a plain doctrinal and familiar way by Charls Chaucy Gospel-glory without prejudice to the law shining forth in Father Son and Holy Ghost for the salvation of sinners by Richard Byfield in octav A glimpse of Gospel Glory being the sum of several Sermons on 2 Cor. 3.18 Preached by W. Sherwin printed 1652. An Exhortation to the Churches of Bohemiah to the Churches of England wherein is set forth the good of unity Order Discipline and Obedience in Churches rightly constituted With an Exhortation premised of the Order and Discipline used in the Churches of Bohemia Dedicated to his most Excellent Majesty Charls the Second in Holland at his departure for England if possibly it may be for an accommodation among the Church of Christ By John Amos Comenius the onely surviving Bishop of the remains of those Churches Grace to the humble as a preparation to the Sacrament in five Sermons by Dr. John Preston Johnsons Essays expressed in sundry exquisite Fancies Sion in the house of mourning because of Sin and Suffering being an exposition on the fifth Chapter of the Lamentations by D S. Pastor of Vphingham in the County of Rutland Groans of the Spirit or the Trial of the Truth of Prayer A Handkercher for Parents wet eyes upon the death of their children or Friends The Dead Saint speaking to Saints and Sinners living in several Treatises viz. On 2 Sam. 24.10 On Cant. 4.9 On John 8.15 On John 1.50 On Isa 58.2 On Exod. 15.11 Never published before By Samuel Bolton D. D. late Mr. of Christs Colledgge in Cambridge Peoples need of a living Pastor at the funeral of Mr. John Frost M. A. by Zach. Crofton A Treatise against the Toleration of all Religion By Mr. Thomas Edwards Chatchizing Gods Ordinance in sundry Sermons by Mr. Zachary Crofton Minister of Buttolphs Algate London the second Edition corrected and augmented A Theatre of Political flying Insects Wherein especially the Nature the Worth the Work the Wonder the manner of the right-ordering of the Bee is discovered and described By Samuel Purcas M. A. and Pastor at Sutton in Essex The second part of Mans wilful impenitency upon Ezek. 18.32 By Mr. William Fenner late of Rochford in Essex with some other pieces of his preserved by a special Providence A Sermon preached at the Funeral of Mis. Elizabeth Moor the 27 of February at Aldermanbury There is in the Press an excellent Treatise of Mr. George Swinnock upon making Religion ones Business in Quarto There is in the Press several Sermons of Mr. Jerimiah Burroughs on Isa 62.7 v. and Luk. 10.5 6. and on the 15. of Prov. and the 19. preached at Gilses Cripplegate published by those that subscribed his former Treatises FINIS
considering it was born under your roof and therefore hopes to find favour in your eyes and room in your hearts Accept it I beseech you as a publique acknowledgement of the ingagements which your great and I think I may say unparalleled respects have laid me under which I can no way compensate but by my prayers and if you will take them for satisfaction I do promise to be your remembrancer at the throne of grace whilst I am Matthew Meade TO THE READER Reader I Know how customary it is for men to ascend the publique stage with premised Apologies for the weakness and unworthiness of their labours which is an argument that their desires either for the sake of others profit or their own credit or both are stretched beyond the tedder of their abilities and that they covet to commend themselves to the Worlds censure in a better dress then common infirmity will allow for my own part I may truely say with Gideon Behold my thousand is the meanest my Talent is the smallest and I am the least in my Fathers House 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iud. 6.15 and therefore this appearance in publique is not the fruit of my own choice which would rather have been in some other subject wherein I stand in some sense indebted to the World or else in somewhat more digested and possibly better fitted for common acceptation but this is but to consult the interest of a mans own name which in matters of this concern is no better then a sowing to the flesh and the harvest of such a seeds time will be in corruption Gal. 6.8 Luk. 13.24 1 Cor. 9.24 Thou hast here one of the saddest considerations imaginable presented to thee and that is how far it is possible a man may go in a profession of Religion and yet after all fall short of salvation haw far he may run and yet not so run as to obtain this I say is sad but not so sad as true for our Lord Christ doth plainly attest it strive to enter in at the strait gate for many I say unto you will seek to enter in and shall not be able My design herein is that the formal sleepy professor may be awakened and the close Hypocrite discovered but my fear is that weak beleivers may be hereby discouraged for as it is hard to shew how low a Child of God may fall in sin and yet have true grace but that the sinner will be apt thereupon to presume so it is as hard to shew how high a Hypocrite may rise in a profession and yet have no grace but that the beleiver will be apt thereupon to despond The prevention whereof I have carefully indeavoured by shewing that though a man may go thus far and yet be but almost a Christian yet a man may fall short of this and be a true Christian notwithstanding judge not therefore thy state by any one character thou findest laid down of a false professor but read the whole and then make a judgement for I have cared Mat. 15.26 as not to give childrens bread to Dogs so not to use the Dog-Whip to scare the children yet I could wish that this book might fall into the hands of such onely whom it chiefly concerns who have a name to live Rev. 3.1 and yet are dead being busie with the form of godliness 2 Tim. 3.5 but strangers to the power of it These are the proper subject of this Treatise And the Lord follow it with his blessing wherever it comes that it may be an awakening word to all such and especially to that generation of profligate professors with which this age abounds who if they keep to their Church bow the knee tale out a few prayers and at a good time receive the Sacrament think they do enough for Heaven and hereupon judge their condition safe and their Salvation sure though their be a hell of sin in their hearts Ro. 3.13 and the Poyson of Asps under their lips their minds being as yet carnal and unconverted and their conversations filthy and unsanctified if eternal life be of so easie attainment and to be had at so cheap a rate of devotion it is to me a wonder what our Lord Christ meant to tell us Mat. 7.14 straight is the gate and narrow is the way which leadeth into life and few there be that find it And why the Apostle should perplex us with such a needless injunction To give diligence to make their callling and election sure 2 Pet. 1.10 certainly therefore it is no such easie thing to be saved as many make it and that thou wilt see plainly in the following discourse I have been somewhat short in the application of it and therefore let me here be thy remembrancer in five important duties Mat. 7.16 vers 27. 2 King 6.25 First Take heed of resting in a form of godliness as if duties ex opere operato could confer grace a lifeless formality is advanced to a very high esteem in the World as a Kab of Doves Dung was sold in the Famine of Samaria at a very dear rate Alas the profession of godliness is but a sandy foundation to build the hope of an immortal soul upon for eternity remember the Lord Jesus Christ called him a foolish builder that founded his house upon the sand and the sad event proved him so for it fell and great was the fall of it Oh therefore lay thy foundations by faith upon the Rock Christ Jesus 1 Cor. 3.11 look to Christ through all and rest upon Christ in all Secondly Labour to see an excellency in the power of godliness a beauty in the life of grace if the means of grace have a loveliness in them surely grace it self hath much more for finis dat amabilitatem mediis the goodness of the means lies in its sutableness and serviceableness to the end the form of godliness hath no goodness in it any farther then it steads and becomes useful to the soul in the power and practise of godliness The life of holiness is the onely excellent life it is the life of Saints and Angels in Heaven yea it is the life of God himself As it is a great proof of the baseness and filthiness of sin that sinners seek to cover it so it is a great proof of the excellency of godliness that so many pretend to it The very Hypocrites fair profession pleads the cause of Religion although the Hypocrite is then really worst when he is seemingly best Malus ubi bonum se siâ—ulat tunc est passimus Thirdly Look upon things to come as the greatest realities for non entis non apparentis idem est effectus things that are not beleived work no more upon the affections then if they had no being and this is the grand reason why the generality of men suffer their affections to lacquey after the World setting the creature in the place of
Dom. Ser. 1â— 2. They take their Lamps that is they made a profession of Christ 3. They had some kind of Oyl in their Lamps as appears v. 8. they had some convictions and some faith though not the faith of Gods elect to keep their profession alive to keep the Lamp burning 4. They went their profession was not an idle profession they did perform duties frequent ordinances and do many things commanded they made a progress they went v. 1. 5. They went forth they went and out went they left many behind them this speaks out their separation from the World 6. They went with the wise Virgins they joyned themselves to those who had joyned themselves to the Lord and were the Companions of them that were the Companions of Christ Cant. 1.7 7. They go forth to meet the Bridegroom this speaks out their owning and seeking after Christ 8. When they heard the cry of the bridegroom comming they arose v. 7. and trimmed their Lamps they profess Christ more highly hoping now to go in with the Bridegroom 9. They sought for true grace now don't we say the desires of grace are grace and so they are if true and timely if sound and seasonable Why lo here a desire of grace in these Virgins give us of your Oyl It was a desire of true grace but it was not a true desire of grace it was not true because not timely v. 8. unsound as being unseasonable it was too late Their folly was in not taking Oyl when they took their lamps their time of seeking grace was when they came to Christ it was too late to seek it when Christ came to them They should have sought for that when they took up their profession it was too late to seek it at the coming of the Bridegroom And therefore they were shut out v. 10. and though they cry for entrance Lord v. 11. Lord open to us yet the Lord Christ tells them v. 12. I know you not You see how far these Virgins go in a profession of Jesus Christ and how long they continue in it even till the Bridegroom came they go to the very doors of Heaven and there like the Sodomites perish with their hands upon the very thresholds of glory They were almost Christians and yet but almost Almost saved and yet perish You that are professors of the Gospel of Christ stand and tremble if they that have gone beyond us fall short of Heaven what shall become of us that fall short of them If they that are Virgins that profess Christ that have some faith in their profession such as it is that have some fruit in their faith that outstrip others that seek Christ that improve their profession and suit themselves to their profession nay that seek grace if such as these be but almost Christians Lord what then are we If these two witnesses be not sufficient to prove the truth and confirm the credit of the proposition Take a third and that shall be from the Old Testament Isa 58.2 see what God saith of that people he gives them a very high Character for a choice people one would think They seek me daily they delight to know my way as a Nation that did Righteousness and forsook not the Ordinance of their God they ask of me the Ordinances of Justice they take delight in approaching to God See how far these went if God had not said they were rotten and unsound we should have took them for the Hee Goats before the Flock Ier. 50.8 and ranked them among the worthies pray observe 1. They seek God Now this is the proper Character of a true Saint to seek God True Saints are called seekers of God Psal 24.6 This is the generation of them that seek him that seek thy face O Jacob or O God of Jacob. Lo here a generation of them that seek God and are not these the Saints of God Nay farther 2. They seek him dayly here 's diligence backed with continuance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 day by day that is every day from day to day They did not seek him by fits and girds nor in a time of trouble and affliction onely as many do Ionah 7.5 Lord in trouble have they visited thee they poured out a prayer when thy chastening was upon them Isa 26.16 Many when God visits them then they visit him but not till then when God poureth out his afflictions then they pour out their supplications This is Seamens devotion when the storms have brought them to their wits end then they cry to the Lord in their trouble Psal 107.27 28. many never cry to God till they are at their wits end they never come to God for help so long as they can help themselves But now these here whom God speaks of are more zealous in their devotion the others make a vertue of necessity but these seem to make conscience of duty for saith God they seek me dayly Sure this is one would think a note of sincerity Iob. 27.10 Job saith of the Hypocrite will he always call upon God surely no but now this people call upon God always they seek him dayly certainly these are no Hypocrites 3. Saith God They delight to know my ways sure this frees them from the suspicion of Hypocrisie for Job 21.14 they say unto God depart from us we desire not the knowledg of thy ways 4. They are as a Nation that did Righteousness not onely as a Nation that spake Righteousness or knew Righteousness or professed Righteousness but as a Nation that did Righteousness that practised nothing but what was just and right They appeared to the judgment of the World as good as the best 5. They forsook not the Ordinances of their God they seem true to their Principles constant to their profession better then many among us that cast off duties and forsake the Ordinances of God but these hold out in their profession they forsook not the Ordinances of God 6. They ask of me saith God the Ordinances of Justice they will not make their own wils the rule of right and wrong but the Law and will of God and therefore in all their dealings with men they desire to be guided and counselled by God They ask of me the Ordinances of justice Iob. 27.0 7. They take delight in approaching to God sure this can't be the guise of a Hypocrite will he delight himself in the Almighty saith Job no he will not Deliciae lâ—umanigeneris Though God is the cheif delight of man having everything in him to render him lovely as was said of Titus Vespasian yet the Hypocrite will not delight in God Hypocrita neque drum neque divina habet in del ciii Till the affections are made spiritual there is no affection to things that are spiritual God is a spiritual good and therefore Hypocrites can't delight in God But these are a people that delight in approaching to God
now a man be much in prayer and yet be a stranger to such prayer As 1. Nature may put a man upon prayer for it is a part of natural worship it may put a child of God upon prayer so it did Christ Matth. 26.39 42. He went and fell on his face and prayed saying O my Father if it be possible let this cup pass from me This was a prayer of Christ which flowed from the sinless struglings of Nature seeking its own preservation 2. A man may pray in pretence for a covering to some sin so did those devout Pharisees Matth. 23.14 Wo to you Scribes and Pharisees Hypocrites for ye devour widows houses and for a pretence make long prayers therefore ye shall receive the greater damnation So the Papists seem very devout to pray a rich mans soul out of Purgatory but it is to cheat the Heir of much of his estate under pretence of praying for his fathers soul 3. A man may pray and yet love sin as Austin before conversion prayed against his sin but was afraid God should hear him and take him at his word Now God hears not such prayers Psal 66.18 If I regard iniquity in my heart God will not hear my prayer 4. A man may pray much for temporal things and little for spiritual things and such are the prayers of most men crying out most for temporal things more for who will shew us any good Psal 4 6. then for Lord lift upon us the light of thy countenance David copies out the prayer of such Psal 144.12 Psa 144.12 13 14 15. c. That our sons may be as plants that our daughters may be as corner-stones polished after the similitude of a palace That our garners may be full c. Happy is the people that is in such a case This is the carnal hearts prayer and this David calls vanity vers 11. They are strange children whose mouth speaketh vanity 5. Isa 29.13 A man may pray and yet be far from God in prayer This people draw nigh to me with their mouth and honor me with their lips but their heart is sar from me Matth. 15.8 a man may pray and yet have no heart in prayer and that God chiefly looks at Pro. 23.26 My son give me thy heart The Jews have this sentence written upon the walls of their Synagogues Prayer without the intention of the mind is but a body without a soul It is not enough to be conscionable to use prayer but we must be conscionable to the use of prayer Many are so conscientious that they dare not but pray and yet so irreligious that they have no heart in prayer a common work of God may make a man conscionable to do duties but nothing less then saving grace in the heart will make a man conscionable in the doing of them 6. A mans prayer may be a lye as a profession without sanctity is a lie to the world so prayer without sincerity is a lye to God It is said of Israel that they sought God Psal 78.34 and enquired early after him they were much in prayer and yet God calls all but a lie Nevertheless they did flatter him with their mouth Some derive the latin colu to worship from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to flatter the English word Batter from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to worship and they lied to him with their tongues for their heart was not right with him v. 36 27. Hearken to my prayer that goeth not out of feigned lips saith David Psal 17.1 7. Afflictions and the pressures of outward evils will make a man pray Nuper me amici cujusdam languer admounit optimos esse nos dum infirmi sumus Plin. Ep. 26.17 and pray much Psal 78.34 When he slew them then they sought him and returned and inquired early after God The Heathen Mariners call every man upon his God when in a storm when they fear drowning then they fall to praying Jon. 1.5 Mariners are for the most part none of the devoutest not much addicted to prayer they will swear twice where they pray once and yet it is said they cry to the Lord in their trouble Psal 107.23 28. And hence you have a proverb Qui nescit or ared scat navigare He that cannot pray let him go to sea They poured out a prayer when thy chastening was upon them Isa 26.16 Now then if Nature may put a man upon prayer if a man may pray in pretence and design if a man may pray and yet love sin if a man may pray mostly for temporal things if a man may pray and yet be far from God in prayer if prayer may be a lie or if it may be only the cry of the soul under affliction sure then a man may be much in prayer and yet be but almost a Christian But suppose a man pray and prevail with God in prayer surely that is a witness from heaven of a mans sincerity in prayer Now I pray and prevail I ask and am answered Sol. A man may pray and be answered for God many times answers prayers in judgement as God is sometimes silent in mercy so he speaks in wrath and as he sometimes denies prayer in mercy so he sometimes answers in judgement When men are over importunate in some things their lusts are upon and will take no nay then God answers in judgement Psal 78.29 He gave them their own desire They had desired quails and God sends them but now mark the judgement v. 30.31 VVhile the meat was in their mouths the wrath of God came upon them and slew them I but suppose a mans affections are much stirred in prayers how then Is not that a true note of Christianity Now my affections are much stirred in prayers So was Esau's when he sought the blessing Sol. Heb. 12.17 He sought it carefully with tears A man may be affected with his own parts in a duty while good notions pass through his head and good words through his lips some good motions also may stir in his heart but they are but sparks which fly out at the tunnel of the chimney which suddenly vanish So that it is possible a man may pray and prevail in prayer pray and be affected in prayer and yet be but almost a Christian 13. A man may suffer for Christ in his goods in his name in his person and yet be but almost a Christian Every man that bears Christs Cross on his shoulders doth not therefore bear Christs Image in his soul Mat. 19 29. But doth nor our Lord Christ make great promises to them that suffer or lose any thing for him doth not he say Mat. 19.29 every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my names sake shall receive an hundred fold and shall inherit everlasting life Sure they are true Christians whom Christ makes this
perish and go to Hell in the midst of all their performances and duties meerly for want of a little sincerity of heart to God Jer. 17.9 Now where there is not a change of state a work of grace in the heart there can be no sincerity to God-ward for this is not quid proveniens a natura it is not an herb that grows in natures garden the heart of man is naturally deceitful and desperately wicked more opposite to sincerity then to any thing as things corrupted carry a greater dissimilitude to what they were then to any thing else which they never were God made man upright now man voluntarily losing this is become more dislike to himself then to any thing below himself he is more like a Lyon a Wolf a Bear a Serpent a Toad then to man in innocency So that it is impossible to find sincerity in any soul till there be a work of grace wrought there by the spirit of God and hence it is that a man is but almost a Christian when he hath done all The fourth Question 4. What is the reason that many go no farther in the profession of Religion then to be almost Christians Reas 1 1. It is because they deceive themselves in the truth of their own condition they mistake their state and think it good and safe when it is bad and dangerous A man may look upon himself as a member of Christ and yet God may look upon him as a Vessel of wrath as a Child of God by looking more upon his sins then his graces more upon his failings then his faith more upon in dwelling lusts then renewing grace may think his case very bad when yet it is very good I am black saith the Spouse Cant. 1.5 and yet saith Christ O thou fairest among Women v. 8. So the sinner by looking more upon his duties then his sins may think he sees his name written in the book of life and yet be in the account of God a very reprobate Gal. 6.3 There is nothing more common then for a man to think himself something when he is nothing and so he deceives himself many a man blesses himself in his interest in Christ when he is indeed a stranger to him many a man thinks his sin pardoned when alas he is still in the Gall of bitterness and bond of liniquity Act 8.23 Many a man thinks he hath Grace when he hath none there is saith Salomon that makes himself rich Prov. 13.7 and yet hath nothing This was the very temper of Laodicea Rev. 3.17 Thou sayst I am rich and increased with goods and have need of nothing and knowest not pray mind that that thou art wretched and miserable and poor and blind and naked Thou knowst not as bad as she was she thought her state good as poor as she was in grace she thought she was rich as miserable and naked as she was yet she thought she had need of nothing Now there are several rises or grounds of this mistake I 'le name five to you Gen. 27.36 Supplan tativum cor prae omni First The desperate deceitfulness of the heart of every natural man Jer. 17.9 the heart is deceitful above all things the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with Jacobs name now you know he was a supplanter of his Brother Esau he is rightly called Jacob saith he for he hath supplanted me these two times So the word signifies to be fraudulent subtile deceitful and supplanting Thus is the heart of every natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deceitful above all things Ps 52.4 Ye read of the deceitfulness of the tongue And of the deceitfulness of riches Mat. 13.22 Prov. 31.30 Job 6.15 And of the deceitfulness of beauty And of the deceitfulness of friends Rev. 20.3 But yet the heart is deceitful above them all nay you read of the deceitfulness of Satan yet truely a mans heart is a greater deceiver then he for he could never deceive a man if his own heart did not deceive him Now it is from hence that a man presumes upon the goodness of his case from the desperate treachery of his own heart Prov. 28.26 How common is it for men to boast of the goodness of their hearts I thank God though I do not make such a shew and pretence as some do yet I have as good a heart as the best Oh do but hear Salomon in this case He that trusteth in his own heart is a fool will any wise man commit his money to a Cutpurse will he trust a Cheat It is a good rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remember to distrust and it was Austins prayer domine libera me a meipso That man that trusts to his own heart shall be sure to find himself deceived at last Secondly This mistake arises from the pride of a mans spirit there is a proud heart in every natural man there was much of this pride in Adams sin and there is much of it in all Adams sons it is a radical sin and from hence arises this overweening opinion of a mans state and condition Salomon saith Eccles 7.16 Aug sent 36 be not righteous overmuch Austin speaking occasionally of those words saith it is not justitia sapientis but superbia praesumentis not meant of the righteousness of the wise man but of the pride of the presumptuous man Now in this sense every carnal man is righteous overmuch though he hath none of that righteousness which commends him to God viz. the righteousness of Christ yet he hath too much of that righteousness which commends him to himself and that is self-righteousness A proud man hath an eye to see his beauty but not his deformity his parts but not his spots his seeming righteousness but not his real wretchedness Ephes 3.8 1 Tim. 1.15 Lu. 18.11 It must be a work of grace that must shew a man the want of grace The haughty eye looks upward but the humble eye looks downward and therefore this is the beleivers Motto the least of Saints the greatest of sinners but the carnal mans Motto is I thank God I am not as other men 1 Sam. 21.14 Thirdly Many deceive themselves with common grace instead of saving through that resemblance that is between them as many take counterfeit money for current coyn so do too many take common grace for true in similibus facilis est deceptio Saul took the Devil for Samuel because he appeared in the mantle of Samuel so many take common grace for saving because it is like saving grace a man may be under a supernatural work and yet fall short of a saving work the first raiseth Nature the second onely reneweth Nature though every saving work of the spirit be supernatural yet every supernatural work of the spirit is not saving and hence many deceive their own souls by taking a supernatural work for
he is annointed and sent to bind up the broken hearted to comfort all that mourn Isa 61 1 2 Oh therefore if you would be sound Christians get sound convictions ask those that are beleivers indeed and they will tell you had it not been for their convictions they had never sought after Christ foâ— fanctification and salvation they will tell you they had perished if they had not perished periissem nisi periissem they had been in eternal bondage but for their spiritual bondage had they not been lost as to themselves they had been utterly lost as to Christ 3. Never rest in convictions Direction 3 till they end in conversion this is that wherein most men miscarry they rest in their convictions and take them for conversion as if sin seen were therefore forgiven or as if a sight of the want of grace were the truth of the work of grace That is a notable place in Hos 13.13 Ephraim is an unwise Son for he should not stay long in the place of the breaking forth of Children The place of the breaking forth of Children is the Womb as the child comes out of the womb so is conversion born out of the womb of conviction Now when the child sticks between the Womb and the World it is dangerous it hazard's the life both of Mother and Child so when a sinner rests in conviction and goes no farther but sticks in the place of the breaking forth of Children this is very dangerous and hazards the life of the soul You that are at any time under convictions Oh take heed of resting in them do not stay long in the place of the breaking forth of children though it is true that conviction is the first step to conversion yet it is not conversion a man may carry his convictions along with him into hell What is that which troubleth poor creatures when they come to dye but this I have not improved my convictions at such a time I was convinced of sin but yet I went on in sin in the face of my convictions in such a Sermon I was convined of such a duty but I slighted the conviction I was convinced of my want of Christ and of the readiness of Christ to pardon and save but alass I followed not the conviction My brethren remember this slighted convictions are the worst death-bed companions There are two things especially which above all others make a death-bed very uncomfortable 1. Purposes and promises not performed 2. Convictions slighted and not improved When a man takes up purposes to close with Christ and yet puts them not into execution and when he is convinced of sin and dutie and yet improves not his convictions Oh this will sting and wound at last Now therefore hath the Spirit of the Lord been at work in your souls have you ever been convinced of the evil of sin of the misery of a natural estate of the insufficiency of all things under Heaven to help of the fulness and righteousness of Jesus Christ of the necessity of and resting upon him for pardon and peace for sanctification and salvation have you ever been really convinced of these things Oh then as you love your own souls as ever you hope to be saved at last and injoy God for ever improve these convictions and be sure you rest not in them till they rise up to a through close with the Lord Jesus Christ and so end in a sound and perfect conversion Thus shall you be not onely almost but altogether Christians FINIS THE TABLE A AFflictions and the pressures of outward evils will make a man pray p. 109 C Christian What meant by it p. 5 Many are almost and yet but almost Christians p. 9 Whence is it that many go so far as to be almost Christians p. 15 160 Whence it is that many are but almost Christians when they have gone thus far p. 180 Caution to take heed we be not almost and yet but almost Christians p. 227 This condition of all other Greatly unprofitable p. 228 Exceedingly uncomfortable p. 229 Desperately dangerous p. 232 Combate against sin may be In a man that is but an almost Christian p. 70 71 Church members not alway real Christians p. 80 Change Visible changes may be in a Christian not renewed p. 90 to 93. Christ A man may suffer for Christ and yet not be sincere with Christ p. 111 What suffering is a note of sincerity p. 112 Suffering as a Christian p. 113 114 Call A man may be called of God and yet be but almost a Christian call two fold p. 115 116. Conviction How to know whither our conviction is onely from a natural conscience or from the spirit p. 18 Natural conviction what p. 180 Spiritual conviction what p. 181 Spiritual conviction an essential part of sound conversion p. 187 Slight conviction the cause of much Hypocrisie p. 188 Conscience What is the difference between a natural and renewed conscience Answered in seven particulars p. 160 to 175 D DEsires see grace Delight A man may delight in the Word and Ordinances and yet be but almost a Christian p. 79 Duties A man may do all as to external Duties and Worship that a true Christian can and yet be but almost a Christian p. 146 Wherein the difference between them doth lye p. 147 to 150 Directions for the obtaining a through work in the heart the being not onely almost but altogether Christians p. 271 to the end E Examination our duty to inquire whether we are either but almost or altogether Christians p. 213 Arguments pressing upon us its practice p. 114 to 118 Eight Characteristical Notes for tryal p. 218 to 226 Exhortation to be not onely almost but altogether Christians p. 246 Motives to it p. 247 to 270 F FAith A man may have faith and yet not be a beleiver p. 121 Saving faith what called in Scripture p. 123 Common faith what p. 114 to 118 G GIfts A man may have great gifts and yet be but almost a Christian p. 31 Gifts for the good of others p. 32 Gifts from the Common work of the Spirit p. 32 Beyond the power of gifts to change the heart Gifts may decay and perish p. 37 Desires of grace are grace 73 74 what not p. 75 H HOpe Great hopes of Heaven not alway true hope p. 83 Properties of true hope Ibid Groundless hopes p. 84 85. K KNowledge A man may have much of it and yet be but almost a Christian p. 27 Threefold end men have in desiring knowledge L LOve A man may love the people of God and yet not with a true love p. 128 What Love to the Children of God is a true love p. 130 For what an almost Christian Loves a Saint p. 132 His Love onely carnal p. 133 Lust Espoused in the heart hinders a hearty closure with Christ p. 203 M MOtives pressing Christians to go farther then those that have gone farthest and yet fell short p. 247 N