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
praesentiam Lumb 1. sent dist 17 but dwels in Saints onely per inhabitationis gratiam the Hypocrite may have the spirit for a season but not to abide in him for ever 2. A man may have the spirit and yet not be born of the spirit Joh. 3.4 5. every true Christian is born of the spirit a Hypocrite may have the gifts of the spirit but not the graces the spirit may be in him by way of illumination but not by way of sanctification by way of conviction but not by way of conversion though he may have much common grace for the good of others yet he may have no special grace for the good of himself though his profession be spiritual yet is his state and condition carnal 3. A man may have the spirit onely as a spirit of bondage thus many have the spirit working onely to bondage The spirit of bondage is an operation of the holy Ghost by the law convincing the conscience of sin and of the curse of the law and working in the soul such an apprehension of the wrath of God as makes the thoughts of God a terrour to him This spirit may be and often is without saving grace this operation of the spirit was in Cain and Judas Though none that receive the spirit of adoption but they first receive the spirit of bondage yet many receive the spirit of bondage that never receive the spirit of adoption 4. A man may have the spirit of God working in him and yet it may be resisted by him it is said of the Jews Isa 63.10 they rebelled and vexed his holy spirit and the same sin is charged upon their Children Acts 7.51 ye stiff necked and uncircumcised in heart ye have always resisted the holy Ghost as your Fathers did so do ye The Hypocrite retains not the spirit so long as to come up to Regeneration Adoption but quenches the motions of it and thereby miscarries eternally 5. A man may have the spirit and yet sin that unpardonable sin he may have the Holy Ghost and yet sin the sin against the Holy Ghost nay no man can sin this sin against it but he that hath some degree of it The true beleiver hath so much of the spirit such a work of it in him that he cannot sin that sin He that is born of God sins not to wit that sin unto death for that is meant 1 John 5.16 17 18. The carnal professed sinner he cannot sin that sin because he is carnal and sensual having not the spirit Jude 19. A man must have some measure of the spirit that sins this sin so hath the Hypocrite he is said to be partaker of the Holy Ghost Heb. 6.4 and he onely is capable of sinning the sin against the holy Ghost Now then if a man may have the spirit transiently onely not abidingly if a man may have the spirit and yet not be born of the spirit if he may have the spirit onely as a spirit of bondage if a man may have the spirit working in him and yet it may be resisted by him if a man may have the spirit and yet sin that unpardonable sin against it then surely a man may have the spirit of God and yet be but almost a Christian 16. A man may have faith and yet be but almost a Christian Lu 8.13 the stony ground that is those hearers set out by the stony ground for a while beleived It is said Joh. 2.23 that many beleived in the name of Christ Fides mi nime fide quippe ex miraculus nata yet Christ durst not commit himself to them Though they trusted in Christ yet Christ would not trust them and why because he knew all men v. 24. he knew they were rotten at root notwithstanding their faith a man may have all faith even to the removing mountains and yet be nothing 1 Cor. 13.2 But how can this be that a man may have faith and yet be but almost a Christian doth not our Lord Christ promise life eternal and salvation to all that beleive is not this the Gospel that is to be preached to every creature He that beleives shall be saved Mark 16.16 Jam. 2.19 Sol. Though it is true what our Lord Christ saith that he that beleives shall be saved yet it is as true that many beleive that shall never be saved for Simon Magus beleived yea James saith the Devils beleive and tremble now none will say these shall be saved 2 Thess 3.2 As it is true what the Apostle saith all men have not faith so it is as true that there are some men have faith who are no whit the better for their faith You must know therefore there is a two fold faith Special and Saving Common and not Saving 1. There is a saving faith Col. 2.12 This is called faith of the operation of God It is a work of Gods own spirit in the soul It is such a faith as rests and casts the soul wholy upon Christ for grace and glory pardon and peace sanctification and salvation It is an united act of the whole soul understanding will and affections all concurring to unite the soul to an alsufficient Redeemer Act. 15.9 It is such a faith as purifies the heart and makes it clean it influences and gives strength and life to all other graces Now whoever hath this faith is a Christian indeed this is the faith of Gods elect Tit. 1.1 But then 2. There is a common faith not saving a fading and temporary faith there is the faith of Simon Magus as well as the faith of Simon Peter Acts 8 13 v. 23. compar Simon Magus beleived and yet was in the gall of bitterness and in the bond of iniquity Now Simon Magus hath more followers then Simon Peter the faith of most men will at last be found to be no better then the faith of Simon Magus For Luk. 22 32. First The faith of most is but a temporary faith it dures for a while and then dies and perisheth true and saving faith such as is the faith of Gods elect cannot die it may fail in the Act but not in the habit the sap may not be in the branch but it is always in the root That faith that perisheth that faith a man may have and perish Secondly There is a faith that lies onely in generals not in particulars as there is a general and particular object of faith so there is a general and particular faith The general object of faith is the whole Scripture the particular object of faith is Christ in the promise Now many have a general faith to beleive all the Scripture and yet have no faith to make a particlar application of Jesus Christ in the promise Devils and Reprobates may beleive the truth of the Scripture and what is written of the dying and suffering of Christ for sinners but there are but few that can close up
themselves in the wounds of Christ and by his stripes fetch in healing to their souls Thirdly There is a faith that is seated in the understanding but not in the will this is a very common faith many assent to the truth They beleive all the attributes of God that he is just holy wise faithful good merciful c. But yet they rest not on him notwithstanding They beleive the Commands are true but yet do not obey them they beleive the promises are true but yet do not imbrace and apply them they beleive the threatnings are true but yet do not fly from them Thus their faith lies in assent but not consent they have faith to confess a judgment but none to take out execution by assent they lay a foundation but never build upon it by application They believe that Christ died to save them that beleive and yet they beleive not in Christ that they may be saved Ro. 10 10. 1 Cor. 15.17 Oh my brethren it is not a beleiving head but a beleiving heart that makes a Christian VVith the heart man beleives to righteousness without this our faith is vain we are yet in our sins Fourthly There is a faith without experience many beleeve the Word upon hearsay to be the word of God but they never felt the power and vertue of it upon their hearts and consciences Now what good is it to beleive the truth of the Word if a mans conscience never felt the power of the word what is it to beleeve the truth of the promise if we never tasted the sweetness of the promise We are in this case like a man that beleeves the description others make of strange Countreys but never travelled them to know the truth or as a Patient that beleives all the Physician says but yet trys none of his potions We beleeve the word because we cannot gainsay it but yet we have no experience of any saving good wrought by the Word and so are but almost Christians Fifthly There is a faith that is without brokenness of heart that doth not avail to melt or soften the heart and therefore is not true faith for the least true faith is ever joyned with a bending will and a broken heart Sixthly There is a faith that transforms not the heart Faith without fruit that doth not bring forth the New creature in the soul but leaves it in a state of sin and death This is a faith that makes a man a fond Professor but not a sound beleever he beleives the truth Ephes 4.21 but not as it is in Jesus for then it would change and transform him into the likeness of Jesus Isa 56.9 He beleeves that a man must be changed that would be saved but yet is not savingly changed by beleiving Thus while others beleive to salvation he beleeves to damnation for his web shall not become a garment neither shall he cover himself with his works Heb. 6.4 Now then if a mans faith may be but temporary or may lie onely in generals or may be seated in the understanding onely or may be without experience or may be without a broken heart or without a new heart surely then a man may have faith he may taste of this heavenly gift and yet be but almost a Christian 17. A man may go further yet He may possibly have a love to the people of God and yet be but almost a Christian every kind of love to those who are Saints is not a proof of our Saintship Pharoah loved Joseph and advanced him to the second place in the Kingdom and yet Pharaoh was but a wicked man Ahab loved Jehoshaphat and made a league with him and married his daughter Athaliah to Jehoram Jehoshaphats Son and yet Ahab was a wicked wretch But you will say this seems to contradict the testimony of the Scripture for that makes love to the Saints and people of God a sure proof of our regeneration and interest in life eternal 1 Joh. 3.14 We know that we have passed from death to life because we love the brethren Nay the Spirit of God putteth this as a characteristical distinction between Saints and sinners in the tenth verse In this the children of God are manifest and the children of the Devil whosoever doth not righteousness is not of God neither he that loveth not his brother By brethren we do not understand Brethren by place those who are of the same Country or Nation such are called Brethren Rom. 9.3 Act. 7 23 25. Nor do we understand Brethren by race those who are descended of the same parents such are called brethren Matth. 1.2 Philemon 16. But by Brethren we understand brethren by grace and supernatural regeneration such as are the children of God and these are the brethren whom to love is a sure sign that we are the children of God Sol. To this I answer That there is a love to the children of God which is a proof of our being the children of God As for instance when we love them as such for that very reason as being the Saints of God when we love them for the image of God which appeareth in them because of that grace and holiness which shineth forth in their conversations this is truly commendable to love the godly for godliness sake the Saints for Saintship sake this is a sure testimony of our Christianity The love of grace in another is a good proof of the life of grace in our selves There can be no better evidence of the Spirit of Christ in us then to love the image of Christ in others For this is a certain truth that a sinner cannot love a Saint as such An Israelite is an abomination to an Egyptian Iohn 15. 1fi Gen. 3.15 There is a contrariety and natural enmity between the two seeds between the children of the World and those whom the Father in his eternal love hath chosen out of the World Simile simili gaudet It is likeness which is the great ground of love now there is the highest dissimilitude and unlikeness between an unregenerate sinner and a child of God and therefore as a child of God cannot love a sinner as a sinner In whose eyes a vile person is contemned Psal 15.4 he may love him as a creature he may love his soul or he may love him under some relation that he stands in to him Thus God loves the damned spirits as they are his Creatures but as fallen Angels he hateth them with an infinite hatred So to love a sinner quatenus a sinner this a child of God cannot do so neither can a sinner love a child of God as a child of God That he may love a child of God that I grant but it is upon some other consideration he may love a person that is holy not the person for his holiness but for some other respect As 1. A man may love a child of God for his loving peaceable courteous deportment to
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
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
a common work of the spirit now a man may partake of all the common gifts of the spirit and yet be a reprobate for therefore they are called common because they are indifferently dispensed by the spirit to good and bad to them that are beleivers and to them that are not They that have grace have gifts and they that have no grace may have the same gifts for the spirit works in both nay in this sense he that hath no grace may be under a greater work of the spirit quoad hoc as to this thing then he that hath most grace a graceless professour may have greater gifts then the most holy beleiver He may out-pray and out-preach and out-do them that in sincerity and integrity out-go him 2. Gifts are for the use and good of others they are given in ordine ad alium as the School men speak for the profiting and edifying of others so says the Apostle 1 Cor. 12.7 Ephes 4.12 Dona dantur in adjutorium gratie They are given to profit withal Now a man may edifie another by his gifts and yet be unedified himself He may be profitable to another and yet unprofitable to himself A lame man may with his crutch point to thee the right way The Raven was an unclen bird yet God makes use of her to feed Eliah though she was not good meat yet it was good meat she brought and yet not be able to walk in it himself A crooked Taylor may make a suit to fit a strait body though it fit not him that made it because of his crookedness The Church Christ Garden inclosed may be watered through a woodden gutter The Sun may give light through a sluttish window and the field may be well sowed with a dirty hand 1 Cor. 9.27 The efficacy of the Word doth not depend upon the authority of him that speaks it but upon the authority of the God that blesses it So that another may be converted by my preaching and yet I may be a castaway notwithstanding Balaam makes a clear and rare prophesie of Christ and yet hath he no benefit by Christ There shall come a Star out of Jacob and a Septer shall rise out of Israel But yet Balaam shall have no benefit by it I shall see him but not now I shall behold him but not nigh Numb 24.17 God may use a mans gifts to bring another unto Christ when he himself whose gifts God uses may be a stranger unto Christ one man may confirm another in the faith yet himself may be a stranger to the faith Acts Mon last Edit 3. vol. p. 141. Pendleton strengthens and confirms Saunders in Queen Maries days to stand in the truth he had Preached and to seal it with his blood and yet afterwards plays the Apostate himself Scultetus tells us of one Joannes Speiserus a famous Preacher at Ausborough in Germany Scuitet Annol P. 118 in the year 1523. who Preached the Gospel so powerfully that divers common Harlots were converted and became good Christians and yet himself afterwards turned Papist and came to a miserable end Thus the candle may burn bright to light others in their Work and yet afterwards go out in a stink 3. It is beyond the power of the greatest gifts to change the heart a man may Preach like an Apostle pray like an Angel and yet may have the heart of a Devil It is grace onely that can change the heart the greatest gifts can't change it but the least grace can gifts may make a man a Scholar but grace makes a man a beleiver Now if gifts can't change the heart then a man may have the greatest gifts and yet be but almost a Christian 4. Many have gone loaden with gifts to Hell no doubt Judas had great gifts for he was a Preacher of the Gospel and our Lord Jesus Christ would not set him in the work and not fit him for the work yet Judas is gone to his own place the Scribes and Pharises were men of great gifts 1 Cor. 1.20 and yet where is the wise where is the Scribe 1 Cor. 1.18 The Preaching of the Cross is to them that perish foolishness Them that perish who are they who the wise and the Learned both among Jews and Greeks these are called them that perish Surgunt indocti rapiunt caelum dum nos cum doctrina nostra in Gehennam detrudimur said a great Bishop when he saw a poor Shepheard weeping over a Toad The poor illiterate World attain to Heaven while we with all our learning fall into Hell There are three things must be done for us if ever we would avoid perishing We must be throughly convinced of sin We must be really united to Christ We must be instated in the Covenant of grace Now the greatest gifts cannot stead us in any one of these They cannot work through convictions They cannot effect our union They cannot bring us into Covenant relation And consequently they cannot preserve from eternal perishing and if so then a man may have the greatest gifts and yet be but almost a Christian 5. Gifts may decay and perish they do not lie beyond the reach of corruption Joh. 4.14 indeed grace shall never perish but gifts will grace is incorruptible though gifts are not grace is a spring whose waters fail not Isa 58.11 but the stream of gifts may be dryed up If grace be corruptible in its own nature as being but a Creature yet it is incorruptible in regard of its conserver as being the new creature he that did create it in us will conserve it for us he that did begin it will also finish it Heb. 12.2 Gifts have their root in nature but grace hath its root in Christ and therefore though gifts may die and wither yet grace shall abide for ever Now if gifts are perishing then though he that hath the least grace is a Christian yet he that hath the greatest gifts may be but almost a Christian But doth not the Apostle bid us covet earnestly the best gifts 1 Cor. 12.31 why must we covet them and covet them earnestly if they avail not to salvation Luk. 12.21 Gifts are good though they are not the best good they are excellent but there is somewhat more excellent so it follows in the same verse yet I shew unto you a more excellent way and that is the way of grace one dram of grace is more worth then a talent of gifts gifts may make us rich towards men but it is grace that makes us rich towards God Our gifts profit others but grace profits our selves that whereby I profit another is good but that whereby I am profited my self is better Now because gifts are good therefore we ought to covet them but because they are not the best good therefore we ought not to rest in them we must covet gifts for the good of others that they may be edified and we must covet grace
when will and affections are for sin and plead for it conscience is againstit and many times frights the soul from the doing of it And hence men take that which opposes sin in them to be grace when it is onely the work of a Natural conscience they conclude the strife is between grace and sin the regenerate and unregenerate part when alas it is no other then the contention of a natural conscience against a corrupt will and affections And if so then a man may have great strifes and combates against sin in him and yet be but almost a Christian 5. A man may desire grace and yet be but almost a Christian so did the five foolish Virgins Mat. 25.8 Give us of your Oyl what was that but true grace it was that Oyl that lighted the wise Virgins into the Bridegrooms Chamber They do not onely desire to enter in but they desire Oyl to light them in wicked men may desire Heaven desire a Christ to save them there is none so wicked upon earth but desire to be happy in Heaven But now here are them that desire grace as well as glory and yet these are but almost Christians 〈…〉 But is it not commonly taught that desires of grace are grace Nay doth not our Lord Christ himself make it so Blessed are they that hunger and thirst after righteousness for they shall be filled 〈…〉 It is true that there are some desires of grace which are grace As 1. When a man desires graâ—◠〈◊〉 a right sense of his natural 〈◊〉 〈◊〉 he sees the vileness of sin and the woful defiled and loathsome condition he is in by reason of sin and therefore desires the grace of Christ to renew and change him this is grace This some make to be the lowest degree of saving faith 2. When a man joyns proportionable endeavours to his desires doth not onely wish for grace but work for grace such desires are grace 3. When a mans desires are constant and uncessant that cease not but in the attainment of their Object such desires are true grace They are a part of the especial work of the Spirit They do really partake of the nature of grace now it is a known makim Quicquid participat de natura totius est pars totius That which partakes of the nature of the whole is a part of the whole the filings of gold are gold The Sea is not more really water then the least drop the flame is not more really fire then the least spark for these do participare de natura totius But though all true desires of grace are grace yet all desires of grace are not true For. 1. A man may desire grace but not for it self but for somewhat else not grace for grace's sake but for heavens sake He don't desire grace that his nature may be changed his heart renewed the Image of God stampt upon him and his lusts subdued in him These are blessed desires found onely in true beleivers The true Christian onely can desire grace for graces sake but the almost Christian may desire grace for Heavens sake 2. A man may desire grace without proportionable indeavours after grace many are good at wishing bad at working like him that lay in the grass on a Summers day crying out O si hoc esset laborare Oh that this were to work Salomon saith Virtutem exoptant contabescuntque relicta Pers the desires of the slothful kills him How so For his bands refuse to labour Prov. 21.25 He perisheth in his desires The beleiver joyns desires and indeavours together Impii non curant quercre quem tamen desiderant invenire eupientes coasequi sed non sequ Bern. one thing have I desired of the Lord and that I will seek after Psal 27.4 3. A mans desires of grace may be unseasonable thus the foolish Virgins desired Oyl when it was too late Eccles 8.5 The beleivers desires are seasonable he desires grace in the season of grace and seeks in a time when it may be found The wise mans heart knows both time and Judgement He knows his season and hath wisdom to improve it Sera sapiunt Poryges The silly sinner doth all his works out of season he sins away the seasons of grace and then desires grace when the season is over the sinner doth all too late as Esau desired the blessing when it was too late and therefore he lost it whereas had he come sooner he had obtained it Most men are like Epimetheus wise too late they come when the Market is done when God hath shut in shop then they have their Oyl to get When they lye upon their death beds then they desire holy hearts 4. Desires of grace in many are very inconstant Hos 6.4 Ionah 4.6.7 and fleeting like the morning dew that quickly passes away Or like Jonah's Gourd that springs up in a night and withers in a night they have no root in the heart and therefore quickly perish now then if a man may desire grace but not for graces sake if desires may be without indeavours if a man may desire grace when t is too late if these desires may be but fleeting and inconstant then may a man desire grace and yet be but almost a Christian 6. A man may tremble at the word of God and yet be but almost a Christian Dan. 5.6 as Belshazzer did at the hand-writing upon the wall Isa 66.2 But is not that a note of sincerity and truth of grace to tremble at the word doth not God say to him will I look that is of a poor and contrite spirit and trembles at my word Sol. There is a two fold trembling First One is when the word discovers the guilt of sin and the Wrath of God that belongs to that guilt this where conscience is awake causes trembling and amazement thus when Paul Preached of righteousness and judgment Act 24 25 it is said Felix trembled Secondly There is a trembling which arises from a holy dread and reverence of the Majesty of God speaking in his word this is onely found in true beleivers and is that which keeps the soul low in its own eyes Therefore mark how the words run in Isa 66.2 To him will I look that is of a poor and contrite spirit and trembles at my Word Iames 2.19 God don't make the promise to him that trembles at the word for the Devils beleive and tremble the word of God can make the proudest stoutest sinner in the World to shake and tremble but it is to the poor and contrite spirit that trembles where trembling is the fruit of a spirit broken for sin and low in its own eys there will God look Now many tremble at the Word but not from poverty of spirit not from a heart broken for sin and low in its own eys not from a sense of the Majesty and holiness of God and therefore notwithstanding they tremble at
I Master is it I So should we do when the Lord discovers to us from his word how many there are under the profession of Religion that are but almost Christians we should strait way reflect upon our hearts Lord is it I is my heart unsound am I but almost a Christian am I one of them that shall miscarry at last am I a Hypocrite under a profession of Religion have I a forme of Godliness without the power There are two questions of very great importance which we should every one of us often put to our selves What am I Where am I 1. What am I am I a child of God or not am I sincere in Religion or am I onely a Hypocrite under a profession 2. Where am I am I yet in a natural state or in a state of grace am I yet in the old root in old Adam or am I in the root Christ Jesus am I in the Covenant of works that ministers onely wrath and death or am I in the Covenant of grace that ministers life and peace Indeed this is the first thing a man should look at there must be a change of state before there can be a change of heart we must come under a change of Covenant before we can be under a change of condition For the new heart Ezek. 36.26 and the new spirit is promised in the new Covenant there is nothing of that to be heard of in the old now a man must be under the new Covenant before be can receive the blessing promised in the new Covenant he must be in a new Covenant state before he can receive a new covenant heart no mercy no pardon no change no conversion no grace dispenced out of Covenant Therefore this should be our great inquiry for if we know not where we are we cannot know what we are and if we know not what we are we cannot be what we should be viz. altogether Christians 2 Cor. 13.5 Let me then I beseech you press this duty upon you that are professors try your own hearts examine your selves whether you are in the faith prove your own selves I urge this upon most cogent Arguments 1. Because many rest in a notion of godliness aad outward shews of Religion and yet remain in their natural condition Jam. 1.22 many are hearers of the Word but not doers of it and so deceive their own souls some neither hear nor do these are prophane sinners some both hear and do these are true beleivers some hear but they do not do these are hypocritical professors He that slights the ordinances cannot be a true Christian but yet it is possible a man may own them and profess them yet be no true Christian who would trust to a profession that shall see Judas a Disciple an Apostle a Preacher of the Gospel one that cast out Devils to be cast out himself He is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew which is one inwardly and circumcision is that of the heart in the spirit Ro. 2.28 and not in the letter whose praise is not of men but of God 2. Because errours in the first foundation are very dangerous if we be not right in the main in the fundamental work if the foundation be not laid in grace in the heart all our following profession comes to nothing the house is built upon a sandy foundation and though it may stand for a while yet when the floods come Mat. 7.57 and the winds blow and beat upon it great will be the fall of it 3. Because many are the deceits that our souls are liable to in this case there are many things like grace In similibus facilie est deceptio that are not grace now it is the likeness and similitude of things that deceives and makes one thing be taken for another Many take gifts for grace common knowledge for saving knowledge when as a man may have great gifts and yet no grace great knowledge and yet not know Jesus Christ Some take common faith for saving when as a man may beleive all the truths of the Gospel all the promises all the threatnings all the articles of the Creed to be true and yet perish for want of saving faith Some take morality and restraining grace for piety and renewing grace when as it is common to have sin much restrained where the heart is not at all renewed Some are deceived with a half work taking conviction for conversion Reformation for Regeneration we have many Mermaid Christians Desinit in piscem mulier formosa superne Dan. 2.32.33 Or like Nebuchadnezzars Image head of gold and feet of clay The Devil cheats most men by a Synechdoche putting a part for the whole partial obedience to some commands for universal obedience to all endless are the delusions that Satan fastens upon souls for want of this self-search It is necessary therefore that we try our state least we take the shadow for the substance and imbrace a cloud instead of Juno 4. Satan will try us at one time or other hee 'l winnow us Luk. 2.31 and sift us to the bottom and if we now rest in a groundless confidence it will then end in a comfortless despair Nay God himself will search and try us at the day of judgment especially and who can abide that tryal that never trys his own heart 5. Whatsoever a mans state be whether he be altogether a Christian or no whether his principles be sound or no yet it is good to examine his own heart if he find his heart good Gal. 6.4 his principles right and sound this will be matter of rejoycing if he find his heart rotten his principles false and unsound the discovery is in order to a renewing if a man have a disease upon him and know it he may send to the Physitian in time but what a sad vexation will it be not to see a disease till it be past cure so for a man to be graceless and not see it till it be too late to think himself a Christian when he is not and that he is in the right way to Heaven when he is in the ready way to Hell and yet not know it till a death-bed or a judgement-day confute his confidence This is the most irrecoverable misery These are the grounds upon which I press this duty of examining our state Oh that God would help us in the doing this necessary duty You 'l say But how shall I come to know whiter I am almost or altogether a Christian if a man may go so far and yet miscarry how shall I know when my foundation is right when I am a Christian indeed 1. The altogether Christian closes with and accepts of Christ upon Gospel terms true union makes a true Christian Many close with Christ but it is upon their own terms they take him and own him but not
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. 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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. 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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