Doct.There are very many in the Wold, that are almost, and yet but almost Chri­stians, many that are neer Heaven, and yet are ne'r the neer, many that are within a little of Salva­tion, and yet shall never injoy the least Salvation, they are within sight of Heaven, and yet shall never have a sight of God.

There are too sad expressions in Scripture which I cannot but take no­tice of in this place.

The one is concerning the truly righ­teous.

The other is concerning the seemingly righteous.

It is said of the truly righteous, be shall sarcely be saved; and it is said of the seemingly righteous, [...] 1 Pet. 4.18. he shall be almost saved. Thou art not far from the Kingdom of God, Mark 12.24.

The righteous shall be saved with a scarcely; that is, through much diffi­culty: he shall go to Heaven through many sad fears of Hell.

Quod vix fit fit; quod ferè fit non fit.The Hypocrite shall be saved with an almost; that is, he shall go to [Page 10]Hell through many fair hopes of Hea­ven.

There are two things arise from hence, of very serious Meditation.

The one is, how oft a beleiver may miscarry, how low he may fall, and yet have true grace.

The other is, how far a Hypocrite may go in the way to Heaven, how high he may attain, and yet have no grace.

The Saint may be cast down very neer to Hell, and yet shall never come there; and the Hypocrite may be lifted up very neer to Heaven, and yet never come there.

The Saint may almost perish, and yet be saved Eternally; The Hypo­crite may almost be saved, and yet perish finally.

For the Saint at worst is really a beleiver, and the Hypocrite at best is really a sinner.

Before I handle the Doctrine I must premise three things which are of great use for the establishing of weak beleevers, that they may not be shaken and discouraged by this Doctrine.

First, There is nothing in the Doctrine that should be matter of stumbling or discouragement to weak Christians.

The Gospel doth not speak these things to wound beleivers, but to awaken sinners and formal profes­sors.

As there are none more averse then weak beleivers to apply the promises, and comforts of the Gospel to them­selves, for whom they are properly designed;

So there are none more ready then they to apply the threats and severest things of the Word to themselves, for whom they were never intended.

Mat. 16, 15As the Disciples, when Christ told them, one of you shall betray me, they that were innocent, suspected them­selves most, and therefore cry out Ma­ster is it I?

So weak Christians, when they hear sinners 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, P [...]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 [Page 13]of it as a stumbling block in the way of their peace and comfort.

Isa. 50.1. Mat. 12.20My 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. 7.10Though 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 [Page 16]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. 11.81. 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.

[...]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. [Page 18]They are called Virgins because they are not defiled with the corruptions that are in the World through lust. 2 P [...]ta. 4.

Mat. 25.1.Now these here seem to be of that sort, for they are called Virgins.

v. 3 Hisu at non quaiescun (que) animae sed 1. les quae habent ca­thalicam fi­dem, & ha­bere vid n­tur bona opera in ec­clesia dei. Aug De ver Dom. Ser. 1 [...].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 [Page 21]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 [Page 23]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 [Page 24]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. 27.07. 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 l [...]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 ne (que) drum ne (que) 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.

8. They were a people that were much in fasting, as you may see vers. 3. wherefore have we fasted (say they) and thou seest not? Now this is a duty that doth not suppose and require truth of grace onely in the heart, but strength of grace.

Mat. 9.17 No man (saith our Lord Christ) puts new Wine into Old bottles, least the bottles break, and the Wine runs out.

New wine is strong, and Old bot­tles weak, and the strong Wine breaks the weak vessel, this is a reason Christ gives, why his Disciples who were newly converted (and but weak as yet) were not exercised with this Au­stere Discipline.

Assemblys annot. up­on the place.But this people here mentioned were a people that fasted often, af­flicted their souls much, wore them­selves out by frequent practices of hu­miliation.

Sure therefore this was new Wine, in new bottles, this must needs be a people strong in grace; here seems to be grace not onely in truth, but also in growth.

And yet for all this, they were no better then a Generation of Hypo­crites, they made a goodly progress, and went far, but yet they went not far enough, they were cast off by God after all. I hope by this time the truth of the point is sufficiently avou­ched, and confirmed, that a man may be (yea very many are) almost, and yet (no more then) but almost Chri­stians.

Now for the more distinct prosecu­tion of the point.

• 1. I shall shew you step by step, how far a man may go, what attainments he may reach unto, how specious and singular a progress he may make in Re­ligion, and yet be but almost a Chri­stian, when all is done.
• 2. I will shew you, whence it is, that many men go so far as that they are almost Christians.
• 3. Why they are but almost Christi­ans, when they have gone thus far.
• 4. What the reason is, why men that go thus far as to be almost Christians, yet go no farther then to be almost Christi­ans.

Queſt. 1. How far may a man go in the way to Heaven, and yet be but almost a Chri­stian?

Anſw. This I shall shew you in twenty seve­ral steps.

1. A man may have much knowledge, much light, he may know much of God, and his Will, much of Christ, and his ways, and yet be but almost a Christi­an.

For though there can be no grace without knowledge, yet there may be much knowledge vvhere there is no grace; illumination often goes be­fore, vvhen conversion never follovvs after. The Subject of knovvledge is the understanding, the subject of ho­liness is the Will.

Novv a man may have his under­standing inlightened, and yet his vvill not at all sanctified.

Rom. 1.21.He may have an understanding to knovv God, and yet vvant a vvill to obey God. The Apostle tells us of some that when they knew God, yet they glori­fied him not as God.

To make a man altogether a Chri­stian, there must be light in the head, [Page 28]and heat in the heart, knowledg in the understanding, and zeal in the affecti­ons.

Some have zeal and no know­ledge, that is blind devotion, some have knowledge and no zeal, that is fruitless speculation. But where know­ledge is joyned with zeal, that makes a true Christian.

Object. But is it not said? this is life eternal to know the onely true God, and Jesus Christ whom thou hast sent? John 17.3.

Sol.It is not every knowlege of God and Christ that interests the soul in life eternal. For why then do the Devils perish? they have more know­ledge of God then all the men in the World; for though by their fall they lost their Holiness, yet they lost not their knowledge.

They are called [...] from their knowledge, and yet they are [...] for their malice, Devils still.

Knowledge may fill the head, but it will never better the heart, if there be not somewhat else. The Pharises had much knowledge. Behold thou art cal­led [Page 29]a Jew, and restest in the Law, and makest thy boast of God, Rom. 2.17 18. and knowest his will, &c. and yet they were a Generation of Hypocrites.

Sinite Sa­pientes hu­jus mundi sapienter descendere adinfernumAlass, how many have gone loaded with knowledge to hell?

Though it is true, that it is life eter­nal to know God and Jesus Christ, yet it is as true that many do know God and Jesus Christ, that shall never see life eternal.

There is, you must know, a two fold knowledge, one is common but not saving, the other is not common but saving; common knowledge is that which floats in the head, but doth not influence nor affect the heart.

This knowledge reprobates may have,Num. 23.10 Balaam saw Christ from the top of the Rocks, and from the Hills.

Naturalists say, that there is a pearl in the Toads head, and yet her belly is full of Poyson. The French have a Berry which they call uve de spine, the grape of a Thorn.

The common knowledge of Christ is the pearl in the Toads head, the grape that grows upon Thorns, it [Page 30]may be found in men unsancti­fied.

Isa. 53 11.And then there is a saving know­ledge of God and Christ, which doth include the assent of the mind, and the consent of the will, this is a knowledge that implies faith, by his knowledge shall my righteous servant justifie many.

And this is that knowledge, which leads to life eternal: now whatever that measure of knowledge is, which a man may have of God, and of Je­sus Christ, yet if it be not this saving knowledge, knowledge joyned with affection and application, he is but almost a Christian.

[...] 1.10He onely knows God aright, who knows how to obey him, and obeys according to his knowledge of him, a good understanding have all they that do his commandements.

All knowledge without this, makes a man but like Nebuchadnezzers Image, with a Head of Gold, and Feet of Clay.

• Some know, but to know,
• Some know, to be known,
• [Page 31]Some know, to practise what they know.
• Now to know, but to know, that's curiosity.
• To know, to be known, that's vain glory.
• But to know, to practise what we know, that is Gospel duty.

This makes a man a compleat Chri­stian, the other without this makes a man almost, and yet but almost a Chri­stian.

2. A man may have great and eminent gifts, yea spiritual gifts, and yet be but almost a Christian. The gift of prayer is a spiritual gift, now this a man may have, and yet be but almost a Christian, for the gift of prayer is one thing, the grace of prayer is another.

Mat. 7.22. 1 Cor. 12.10The gift of Preaching and prophe­cying is a spiritual gift, now this a man may have, and yet be but almost a Christian. Judas was a great Preach­er, so were they that came to Christ and said, Lord, Lord, we have pro­phecyed in thy name, and in thy name cast out Devils, &c.

You must know that it is not gifts, [Page 32]but grace which makes a Christi­an. For,

1. Gifts are from 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, [Page 33]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 [Page 34]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 [Page 36]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. 12.2Gifts 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.

Object. 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 for the good of our own souls, that they may be saved; for whoever be bettered by our gifts, yet we shall miscarry with­out grace.

3. A man may have a high profession of Religion, be much in externall duties of godliness, and yet be but almost a Chri­stian. [Page 39]Mark what our Lord Christ tells them in Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter in­to the Kingdom of Heaven, that is, not every one that makes a profession of Christ, shall therefore be owned for a true Disciple of Christ.

Rom. 9 6 All are not Israel that are of Israel, nor are all Christians that make a pro­fession of Religion.

What a goodly profession had Judas, he followed Christ, left all for Christ, he Preached the Gospel of Christ, he cast out Devils in the name of Christ, he eat and dranck at the Table of Christ, and yet Judas was but a Hy­pocrite.

Most professors are like Lillies, fair in shew, but foul in sent; or like Pepper, hot in the mouth, but cold in the stomack. The finest lace may be upon the coursest cloth.

It is a great deceit to measure the substance of our Religion, by the bulk of our profession; and to judge of the strength of our graces by the length of our duties. The Scriptures speak of some who having a forme of [Page 40]godliness yet deny the power thereof. Deny the power,2 Tim. 3.5. that is they don't live in the practise of those graces, which they pretend to in their duties, he that pretends to godliness, by a specious profession, and yet doth not practice godliness, by a Holy con­versation, he hath a forme but denies the power. Loquitur hic ut piso, vivit ut Gallonius.

Hugo compares such to the Ostrich, qui alas habet sed non volat, which hath great wings, but yet flies not, many have the wings of a fair profession, but yet use them not to mount upward in spiritual affections, and a Heavenly conversation.

But to clear the truth of this, that a man may make a high profession of Religion, and yet be but almost a Chri­stian, take a four fold evidence.

1. If a man may profess Religion, and yet never have his heart changed, nor his state better'd, then he may be a great professor, and yet be but almost a Christian.

But a man may profess Religion, and yet never have his heart changed, nor his state renewed.

He may be a constant hearer of the word, and yet be a sinner still; he may come often to the Lords Table, and yet go away a sinner as he came, we must not think that duties, ex ope­re operato can confer grace.

Many a soul hath been converted by Christ in an Ordinance, but never was any soul converted by an Ordi­nance without Christ.

1 Cor. 20 16.And doth Christ convert all that sit under the ordinances? surely no, for to some the word is a savour of death unto death.

And if so then it is plain, that a man may profess Religion, and yet be but almost a Christian.

2. A man may profess Religion and live in a forme of godliness in Hypo­crisie. Isaiah 48. 1. Hear ye this, O House of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which sware by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness. what do ye think of these? they make mention of the Name of the Lord, there [Page 42]is their profession; but not in truth, nor in righteousness, there is their dissi­mulation; and indeed their could be no hypocrisie in a Religious sence, were it not for a profession of Religi­on; for he that is wicked, and carnal, and vile, inwardly, and appears to be so outwardly, he is no Hypocrite, but is what he appears, and appears what he is

Hypocrita cupit videri justus.But he that is one thing really, and another thing seemingly; is carnal and unholy, and yet seems to be good and holy, he is an hypocrite.

Tollet in­stit Sacerd. l. 8. c. 9.Thus the Casuists define hypocrisie to be simulatio sanctitatis, a counter­feiting of Holiness, and this fits exactly with the Greek word [...], which is from [...], to counterfeit.

And to this purpose the Hebrews have too words for Hypocrites, panim which signisies facies, [...] from the root [...] and Chanephim, which signifies counterfeits, from cha­naph to dissemble; so that he is an hy­pocrite that dissembles Religion, and weareth the face of holiness, and yet is without the grace of holiness, he ap­pears to be in semblance, what he is not [Page 43]in substance, he wears a forme of godliness without, onely as a cover of a prophane heart within.

He hath a profession that he may not be thought wicked, but it is but a profession, and therefore he is wicked.

He is the religious Hypocrite, re­ligious, because he pretends to it, and yet a Hypocrite, because he doth but pretend to it; he is like many men in a Consumption, that have fresh looks, and yet rotten Lungs: or like an ap­ple that hath a skin fair, but a rotten coar, many appear righteous, who are onely righteous in appea­rance.

And if so, then a man may profess Religion, and yet be but almost a Chri­stian.

3. Custome and fashion may create a man a professor, as you have many that wear this or that garb, not because it keeps them warmer, or hath any excellency in it, more then another, but meerly for fashion.

Many must have powdered hair, spot­ted faces, feathers in their Caps, &c. for no other end but because they [Page 44]would be fools in fashion.

So many profess christianity, not because the means of grace warms the heart, or that they see any excellency in the ways of God above the world, but meerly to follow the fashion; I wish I might not say it hath been true of our days, because Religion hath been uppermost, therefore many have professed it, it hath been the gaining trade, and then most would be of that trade.

Religion in credit makes many pro­fessors but few proselites, but when religion suffers then its confessors are no more then its converts; for cu­stome makes the former, but consci­ence the latter.

He that is a Professor of Religi­on, meerly for custome sake, when it prospers; will never be a Martyr for Christs sake, when Religion suf­fers.

He that owns the truth to live upon that, will disown it, when it comes to live upon him.

They say that when a house is de­caying and falling, all the Rats and [Page 45]Mice will forsake it, while the house is firme and they may shelter in the rooff, they'l stay, but no longer, lest in the decay the fall should be upon them, and they that lived at top, should lye at bottome.

My brethren may I not say we have many that are the vermine, the Rats and Mice of Religion, that would live under the roof of it, while they might have shelter in it, but when it suffers forsake it, least it should fall, and the fall should be upon them, I am perswaded this is not the least reason why God hath brought the wheel upon the profession of Religion, viz. to rid it of the vermine.

He shakes the foundation of the house, that these Rats and Mice may quit the roof, not to overturne it, but to rid them out of it, as the Hus­bandman fans the Wheat, that he may get rid of the [...]haff. The Halcy­on days of the Gospel provoke Hy­yocrisie, but the sufferings of Religi­on prove sincerity.

Now then if custome and fashion make many men professours, then a [Page 46]man may profess Religion, and yet be but almost a Christian.

4. If many may perish under a pro­fession of godliness, then a man may profess Religion, and yet be but almost a Christian.

Psal. 50.5.Now the Scripture is clear, that a man may perish under the highest pro­fession of Religion, Christ cursed the Fig tree that had leaves and no fruit, It is said, Mat. 8.12. That the Chil­dren of the Kingdome shall be cast out into outer Darkness. who were these? but they that were then the onely peo­ple of God in the World, by professi­on, that had made a Covenant with him by sacrifice, and yet these cast out.

Mat. 7. v. 22.In Mat. 7.22. you read of some that came and made boast of their pro­fession to Christ, hoping that might save them. Lord (say they) have we not prophecyed in thy name, cast out Devils in thy name, done many wonder­ful works in thy name.

v. 23.Now what saith our Lord Christ to this? Then I will profess unto them I never knew you, depart from me.

Mark, here are them that prophecy in his name, and yet perish in his wrath, in his name cast out Devils, and then are cast out themselves; in his name do many wonderful works, and yet perish for wicked workers.

The profession of Religion will no more keep a man from perishing, then calling a Ship the Safeguard, or the Good-speed will keep her from drowning.

As many go to Heaven with the fear of Hell in their hearts, so many go to Hell with the name of Christ in their Mouths.

Now then if many may perish un­der a profession of godliness, then may a man be a high professor of Re­ligion, and yet be but almost a Chri­stian.

Mat, 10.32. Object. But is it not said by the Lord Christ himself, he that confesses me before men, him will I confess before my Father in Heaven.

Now for Christ to say he will confess us before the father, is equivalent to a promise of eternal life, for if Je­sus Christ confess us, God the Fa­ther [Page 48]will never disown us.

Sol.True, they that confess Christ, shall be confessed by him, and it is as true, that this confession is equiva­lent to a promise of salvation.

But now you must know, that pro­fessing Christ, is not confessing him, for to profess Christ is one thing, to confess Christ is another, confession is a living testimony for Christ, in a time when Religion suffers, professi­on may be onely a lifeless formallity in a time when Religion prospers.

To confess Christ is to chuse his ways and own them, to profess Christ is to plead for his ways, and yet live besides them.

Profession may be from a feigned love to the ways of Christ, but confessi­on is from a rooted love to the Person of Christ.

To profess Christ, is to own him when none deny him, to confess Christ is to plead for him and suffer for him when others oppose him, Hypocrites may be professors, but the Martyrs are the true confessors, profession is a swimming down the stream, confessi­on [Page 49]is a swimming against the stream.

Now many may swim with the stream (like the dead fish) that cannot swim against the stream with the li­ving fish, many may profess Christ, that can't confess Christ, and so not­withstanding their profession yet are but almost Christians.

4. To come yet nearer, A man may go far in opposing his sin, and yet be but almost a Christian. How far a man may go in this work, I shall shew you in seven Gradual instan­ces.

First, A man may be convinced of sin, and yet be but almost a Christian, For,

1. Conviction may be rational as well as spiritual, it may be from a natural conscience enlightned by the word, without the effectual work of the Spirit applying sin to the heart.

2. Convictions may be worn out; they many times go off, and end not in sound conversion, saith the Church, we have been with Child, we [Page 50]have been in pain, we have brought forth wind. Isa. 26.18

This is the complaint of the Church in reference to the unprofitableness of their afflictions, and it may be the complaint of most in reference to the unprofitableness of their convicti­ons.

3. many take convictions of sin, to be conversion from sin, and so sit down and rest in their conviction. That is a sad complaint God makes of Ephraim, Ephraim is an unwise son, for he should not stay long in the place of the breaking forth of Children. Hos. 13.13. Now then, if convictions may be onely from natural conscience, if they may be worn out, or may be mistaken, and rested in for conversion, then a man may have convictions, and be but almost a Christian.

Heb. 12.16.17.Secondly, A man may mourn for sin, and yet be but almost a Christian, so did Saul, so did Esau, for the loss of his birthright, which was his sin, and therefore he is called by the spirit of God prophane Esau, yet he sought it [Page 51]again carefully with tears.

Object. But doth not Christ pronounce them blessed that mourn, Mat. 5.4. Blessed are they that mourn?

Sure then if a man mourn for sin, he is in a good condition; you see, saith Nazianzen, Greg Naz. Jrat. 17. [...] that salvation is joyned with for­row.

Sol.I answer, it is true, that they who mourn for sin in the sence Christ there speaks of are blessed; but all mourn­ing for sin, doth not therefore render us blessed.

1. True mourning for sin, must flow from spiritual conviction of the evil, and vileness, and damnable nature of sin.

Now all that mourn for sin don't do it from a through work of spiritual conviction upon the soul, they have not a right sense of the evil and vile­ness of sin.

2. True mourning for sin, is more for the evil that is in sin, then the evil that comes by sin; more because it dishonours God, and wounds Christ, and grieves the Spirit, and makes [Page 52]the soul unlike God, then because it damns the soul.

Mat. 8.12Now there are many that mourn for sin, not so much for the evil that is in it, as for the evil that it brings with it; there is mourning for sin in Hell, you read of weeping and wailing there.

The damned are weeping and mourning to eternity, there is all sorrow, and no comfort, as in Hea­ven their is peace without trouble, joy without mourning, so in Hell there is trouble without peace, mourning without joy, weeping and wailing incessantly, but it is for the evil they feel by sin, and not for the evil that is in fin.

So that a man may mourn for sin, and yet be but almost a Christian, it may grieve him to think of perishing for sin, when it doth not greive him that he is defiled and polluted by sin.

Thirdly, A man may make large confession of sin, to God, to others, and yet be but almost a Christian.

How ingenuously doth Saul con­fess [Page 53]his sin to David, I have sinned (saith he) thou art more righteous then I. Behold I have played the fool, and have erred exceedingly. 1 Sam. 24.17. & 26.21.

Mat 27.4So Judas makes a full confession, I have sinned in betraying innocent blood.

Yet Saul and Judas were both re­jected of God; so that a man may con­fess sin, and yet be but almost a Chri­stian.

1 Joh. 1.9 Peccato rum confes­sio synecdo­ch [...]ce uni­versam pae­nitentiam hoc loco significat. Vorst. in loc. Object. But is not confession of sin, a cha­racter of a child of God? doth not the Apostle say, if we confess our sins, God is just and faithful to forgive them? No man was ever kept out of Heaven for his confessed badness, though many are kept out of Heaven for their supposed goodness.

Judah in Hebrews, signifies confessi­on, now Judah got the Kingdom from Reuben; confession of sin is the way to the Kingdom of Heaven.

Sol.There are some that confess sin and are saved, there are others that confess sin and perish.

1. Many confess sin meerly out of custome, and not out of conscience, [Page 54]you shall have many that will never pray but they will make a long con­fession of sin, and yet never feel the weight or burden of it upon their con­sciences.

Many will confess lesser sins, and yet conceal greater, like the Patient in Plutarch, that complained to his Physitian of his finger, when his Liver was rotten.

3. Many will confess sin in the general, or confess themselves sin­ners, and yet see little, and say less, of their particular sins; an implicite confession (as one saith) is almost as bad as an implicite faith.

Where confession is right, it will be distinst, especially of those sins that were our cheif sins.

1 Tim 1.13.5. Psal. 51.4.14.So David consesses his blood guilti­ness, and adultery; so Paul, his blas­phemy persecution, and injury against the Saints. It is bad to hear men con­fess they are great sinners, and yet can't confess their sins.

Though the least sin be too bad to be committed, yet there is no sin too bad to be confessed.

4. Many will confess sin, but it is onely under extremity, that is not free and voluntary, Pharoah confesses his sin, but it was when judgment compelled him.

Exod. 10.16. I have sinned against the Lord, saith he, but it was when he had had eight plagues upon him.

Many do by their sins, as Marriners do by their goods, cast them out in a storme, wishing for them again in a calm; confession should come like water out of a spring, which runs freely, not like water out of a still, which is forced by fire.

5. Many confess their sins, but with no intent to forsake sin, they confess the sins they have committed, but don't leave the sins they have con­fessed.

Many men use confession as Lewis the eleventh of France did his Crucifix, he would swear an Oath, and then kiss it, and swear again, and then kiss it again.

So many sin, and then confess they do not well, but yet never strive to do better.

Mr. Torshel tells a story of a Mini­ster he knew, that would be often drunk, and when he came into the Pulpit, would confess it very lamen­tingly, and yet no sooner was he out of the Pulpit, but he would be drunk again, and this would he do as con­stantly as men follow their trades.

Now then if a man may confess sin, meerly out of custome, if he may con­fess lesser sins, and yet conceal greater, if he may confess sin onely in the gene­ral, or onely under extremity, or if he may confess sin, without any in­tent to forsake sin, then surely a man may confess sin, and yet be but almost a Christian.

Act. 8, 13.Fourthly, A man may forsake sin, and yet be but almost a Christian, he may leave his lust and his wicked ways which he sometimes lived in, and in the judgement of the world become a new man, and yet not be a new creature. Simon Magus when he hears Philip preaching concerning the King­dom of God, leaves his sorcery and witchcraft, and beleeves.

Object. But youl say, this seems contrary [Page 57]to Scripture, for that says,Prov. 28.13. He that confesses and forsakes sin shall have mercy: But I confess sin, yea, not on­ly so, but I also forsake sin, sure there­fore this mercy is my portion, it be­longs to me.

Sol.It is true, that where the soul for­sakes sin from a right principle, after a right manner, to a right end; where he forsakes sin as sin, as being contra­ry to God, and the purity of his na­ture.

This declares that Soul to be right with God, and the promise shall be made good to it, he shall finde mercy.

But now pray mind, there is a for­saking sin that is not right but un­sound.

1. Open sins may be deserted, and yet secret sins may be retained; now this is not a right forsaking, such a soul shall never finde mercy: A man may be cured of a wound in his flesh, and yet may die of an impostume in his bowels.

2. A man may forsake sin but not as sin; for he that forsakes sin as sin, [Page 58]forsakes all sin; à quatenus ad omne valet consequentia: It is impossible for a man to forsake sin as sin, unless he forsakes all that he knows to be sin.

3. A man may let one sin go to hold another the faster; as a man that goes to sea, would willingly save all his goods, but if the storm arises that he cannot, then he throws some over­board to lighten the vessel, and save the rest. So did they Acts 27.38.

So the sinner chuses to keep all his sins, but if a storm arises in his consci­ence, why then he will heave one lust overboard to save the life of ano­ther.

4. A man may let all sin go, and yet be a sinner still; for there is the root of all sin in the heart though the fruit be not seen in the life; the tree lives, though the boughs be lopt off

Psa. 51.5.As a man is a sinner before ever he acts sin, so (till grace renew him) he is a sinner though he leaves sin, for there is original sin in him enough to damn and destroy him.

5. Sin may be left and yet be loved, a man may forsake the life of sin and yet retain the love of sin; now though leaving sin makes him almost a Christi­an, yet loving sin shews he is but almost a Christian.

It is a less evil to do sin and not love it, then to love sin and not do it; for to do sin may argue onely weakness of Grace, but to love sin argues strength of lust; What I hate that do I, Rom. 7.15.

Sin is bad in any part of man, but sin in the affection is worse then sin in the conversation; for sin in the con­versation may be onely from infirmity, but sin in the affection is the fruit of choyce and unregeneracy.

6. All sin may be chained and yet the heart not changed, and so the na­ture of the sinner is the same as ever. A dog chained up is a dog still, as much as if he was let loose to devour.

There may be a cessation of arms between enemies, and yet the quar­rel may remain on foot still; there may be a making Truce where there is no making Peace.

A Sinner may lay the weapons of sin out of his hand, and yet the enmi­ty against God still remain in his heart.

There may be a truce, he may not sin against him; but there can be no peace till he be united unto him.

Restraining Grace holds in the Sinner, but it is Renewing Grace that changes the Nature; Now ma­ny are held in by Grace from being open Sinners, that are not renew­ed by Grace, and made true Be­leevers.

Now then if a man may forsake open sins, and retain secret sins; if he may forsake sin, but not as sin; if he may let one sin go to hold an­other the faster; if a man may let all sin go and yet be a sinner still; if sin may be left and yet be loved; Finally, if all sin may be chained, and yet the heart not changed, then a man may forsake sin, and yet be but almost a Christian.

Fifthly, A man may hate sin, and yet be but almost a Christian, Absalom [Page 61]hated Amnons uncleanness,2 Sam. 13 22, 28. with his Sister Thamar, yea, his hatred was so great, as that he slew him for it, and yet Absalom was but a wicked man.

ObjectBut the Scripture makes it a sign of a gracious heart to hate sin, yea though a man do, through infirmity, fall into sin, yet if he hates it, this is a proof of grace. Paul proves the sin­cerity of his heart, and the truth of his grace by this hatred of sin, though he committed it, Rom. 7.15. what I hate, that do I.

Nay what is grace but conformitas cum archetypo, a conformity of the soul to God, to love as God loves, to hate as God hates, now God hates sin, it is one part of his holiness, to hate all sin.

Sol.And if I hate sin, then am I con­formed to God, and if I am con­formed to God, then am I altogether a Christian.

It is true, that there is a hatred of sin which is a sign of grace, and which flows from a principle of grace, and is grace, as for instance.

To hate sin, as it is an offence to God, a wrong to his Majesty; to hate sin, as it is a breach of the com­mand, and so a wicked controuling Gods will, which is the onely rule of goodness, to hate sin, as being a dis-ingenuous transgression of that law of love established in the blood and death of Christ, and so in a degree a crucifying of Christ afresh.

To hate sin as being a greiving and quenching the Spirit of God, as all sin in its nature is.

Thus to hate sin is grace, and thus every true Christian hates sin.

But though every man that hath grace, hates sin, yet every man that hates sin hath not grace. For,

A man may hate sin from other prin­ciples, not as it is a wrong to God, or a wounding Christ, or a greiving the Spirit, for then he would hate all sin, for there is no sin but hath this in the nature of it. But,

1. A man may hate sin for the shame that attends it, more then for the evil that is in it.

Some sinners there are who declare [Page 63]their sin as Sodom, and hide it not. Isa. 3.9. they are set down in the seat of the scornful, they glory in their shame, Psal. 1.1. Phil. 3.19.

But now others there are who are ashamed of sin, and therefore hate it, not for the sins sake, but the shames sake. This made Absalom hate Amnons uncleanness, because it brought shame upon him and his Sister.

2. A man may hate sin more in others then in himself, so doth the Drunk­ard, he hates drunkenness in another, and yet practises it himself; The Lyar hates false-hood in another, but likes it in himself.

Now he that hates sin from a prin­ciple of grace, hates sin most in him­self, he hates sin in others, but he loaths most the sins of his own heart.

3. A man may hate one sin, as be­ing contrary to another; There is a great contrariety between sin and sin, between lust and lust: It is rhe excel­lency of the life of grace, that it is a uniforme life, there is no one grace contrary to another, the graces of [Page 64]Gods Spirit are different, but not differing; faith, and love, and holiness are all one, they consist together at the same time, in the same subject, nay they can't be parted, there can be no faith without love, no love without holiness, and so on the other hand, no holiness without love, no love without faith.

Tit. 3.3.So that this makes the life of grace an easie and excellent life, but now the life of sin is a distracting contradicti­ous life, wherein a man is a servant to contrary lusts, the lust of pride and prodigality is contrary to the lust of covetousness, &c.

Now when one lust gets to be the Master lust in the soul, then that works a hatred of its contrary, where covetousness gets the heart, there the heart hates pride, and where pride gets uppermost in the heart, there the heart hates covetousness.

Thus a man may hate sin not from a principle of grace, but from the contra­riety of lust.

He don't hate any sin as it is sin, but he hates it as being contrary to his be­loved sin.

Now then if a man may hate sin for the shame that attends it, if he may hate sin more in others then in himself, and if he may hate one sin as being contrary to another, then he may hate sin, and yet be but almost a Chri­stian.

Sixtly, A man may make great vows and promises, he may have strong pur­poses, and resolutions against sin, and yet be but almost a Christian.

Exod. 8.8 1 Sam 26 21.Thus did Saul, he promises and resolves against his sin, Return my Son David, saith he, for I will no more do thee harm. What promises and resolves did Pharoah make against that sin of detaining Gods people? Saith he, I will let the people go, that they may do Sacrifice to the Lord; and again, I will let ye go, and ye shall stay no longer, Exod. 9.28.

And yet Saul and Pharaoh both perished in their sins, the greatest pur­poses and promises against sin will not make a man a Christian. For,

1. Purposes and promises against sin, never hurt sin; we say, threat­ned folk live long, and truely so do [Page 66]threatned sins. It is not new purposes but a new nature that must help us against sin; purposes may bring to the birth, but without a new nature, there is no strength to bring forth.

The new nature is the best soyl for holy purposes to grow in, otherwise they wither and dye, like plants in an improper soyl.

2. Trouble and afflictions may pro­voke us to large purposes and promi­ses against sin for the future; what more common then to vow and not to pay, to make vows in the day of trouble, which we make no conscience to pay, in the day of peace?

Many Covenant against sin, when trouble is upon them, and then sin against their Covenant when it is re­moved from them.

It was a brave rule that Pliny in one of his Epistles gave his friend to live by.

Ʋt tales esse perseveremus sani, quales nos futuros esse profitemur infirmi.

— That we should continue to be such when we are well, as we promise to be when we are sick.

Many are our sick-bed promises, but we are no sooner well, but we grow sick of our promises.

3. Purposes and resolves against sin for the future may be onely a tempta­tion to put off repentance for the pre­sent; Satan may put a man on to good purposes, to keep him from pre­sent attempts.

He knows whatever we purpose, yet the strength of performance is not in our selves.

He knows that purposes for the future, are a putting God off for the present, they are a secret will-not to a present opportunity. That is a nota­ble passage, Luk. 9.59. follow me, saith Christ to the two men; Now see what answers they give to Christ, Suffer me first to go bury my Father, says one; this man purposes to follow Christ, onely he would stay to bury his father: Says the other, Lord, I will follow thee but let me first go and bid them far­wel which are at my house, vers. 61. I will follow thee, but onely I would first go and take my leave of my friends, or set my house in order.

And yet we do not finde that ever they followed Christ, notwithstanding their fair purposes.

4. Nature unsanctified may be so far wrought on as to make great pro­mises and and purposes against sin.

• 1. A natural man may have great convictions of sin, from the work­ings of an enlightned conscience.
• 2. He may approve of the Law of God.
• 3. He may have a desire to be saved.

Now these three together, The workings of conscience, The sight of the goodness of the law, A desire to be saved, may bring forth in a man great purposes against sin, and yet he may have no heart to perform his own purposes. This was much-what the case of them, Deut. 5. say they to Mo­ses, vers. 27. Go thou near and hear all that the Lord our God shall say, and tell thou it to us, and we will hear it and do it.

This is a fair prmise, and so God takes it, vers. 28. I have heard the words of this people, they have well said [Page 69]all that they have spoken. So said, and so done, had been well, but it was better said then done; for though they had a tongue to promise, yet they had no heart to performe; and this God saw, therefore said he v. 29. O that there were such a heart in them, that they would fear me and keep my com­mandements always, that it might be well with them.

They promise to fear God and keep his Commandents, but they wanted a new heart to performe what an unsanctified heart had promised.

Mat. 21.30.It fares with men in this case, as it did with that son in the Gospel, That said he would go into the Vine-yard, but went not.

Now then, if purposes and promi­ses against sin, never hurt sin, if pre­sent afflictions may draw out large promises, if they may be the fruit of a temptation, or if from nature un­sanctified, surely then a man may pro­mise and purpose much against sin, and yet be but almost a Christian.

Seventhly, A man may maintain a strife and combate against sin in him­self [Page 70]and yet be but almost a Christian. So did Balaam, when he went to curse the people of God, he had a great strife within himself, How shall I curse (saith he) where God hath not cursed? Or how shall I desie, Numb. 23.8. whom the Lord hath not defied?

Mat. 27.24. Mark. 15.12, 14.And did not Pilate strive against his sin, when he said to the Jews, shall I crucifie your King? what evil hath he done? I am innocent of the blood of this just man.

Gal. [...].17 Object. But you will say is not this an argu­ment of grace, when their is a striving in the soul against sin? for what should oppose sin in the heart but grace? The Apostle makes the lusting of the flesh against the spirit, and the spirit against the flesh, to be an argument of grace in the heart. Now I find this strife in my heart; though the remainders of cor­ruption sometimes break out into actual sins, yet I find a striving in my soul against sin.

Sol.It is true, there is a striving against sin, which is onely from grace, and is proper to beleivers, and there is a striving against sin which is not from [Page 71]grace, and therefore may be in them that are not beleivers.

There is a strife against sin in one and the same faculty, the will against the will, the affection against the affection, and this is that which the Apostle calls the lusting of the flesh against the spirit, that is, the striving of the unregene­rate part against the regenerate, and this is ever in the same faculty, and is proper to beleivers onely.

An unbeleiver never finds this strife in himself, this strife cannot be in him, it is impossible (as such) that is, while he is on this side a state of grace.

Video me­liora probo­ (que) deteriora sequor.But then there is a striving against sin in divers faculties, and this is the strife that is in them that are not be­leivers, there the strife is between the will and the conscience; consci­ence enlightned and terrified with the fear of Hell and damnation, that is against sin; the will and affection (not being renewed) they are for sin.

And this causes great tuggings and strong combates many times in the sin­ners heart.

Thus it was with the Scribes and Pha­risees, conscience convinced them of the Divinity of Christ, and of the truth of his being the Son of God, and yet a perverse will and carnal affections cry out, crucifie him, crucifie him.

Conscience pleaded for him, he had a Witness in their bosomes: and yet there wills were bent against him, and therefore they are said to have resisted the spirit, viz. the workings and convictions of the spirit in their consciences, Acts 7.51.

And this is the case of many sinners; 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 [Page 73]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.

[...] Object, 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 gra [...] [...] a right sense of his natural [...] [Page 74]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 contabes­cunt (que) 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 PorygesThe 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 tis 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 hand­writing upon the wall.

Object. 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 [Page 78]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 [Page 79]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 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. Object. 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.
• [Page 80]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 [Page 81]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 [Page 82]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, [Page 83]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 [Page 84]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 [Page 85]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 [Page 86]to save; and he is infinite in power, and therefore able to save; why therefore should I not rest on him?

Now it is presumption and therefore sin to hope in the mercy of God, otherwise then by eying the promise; for the promise is the Channel of mercy, the Pipe through which it is conveyed; all the blessedness the Saints injoy in Heaven, is no other then what is the fruit of the promise relyed on, and hoped for here on Earth.

A man hath no warrant to hope in God, but by vertue of the pro­mise.

3. A man may hope for Heaven, and yet not cleanse his heart, not depart from his secret sins; that hope of Salvation that is not accompanied with heart-purification, that is a vain hope.

4. A man may hope for Heaven, and yet be doing the work of Hell; he may hope for salvation, and yet be working out his own dam­nation, and so perish in his confi­dences.

This is the case of many, male agendo sperant, & sperando pereunt, like the Water-man, that looks one way, and rows another; many have their eyes on Heaven, whose hearts are in the Earth; they hope in God, but chuse him not for a portion; they hope in God, but do not love him as the best good, and the refore are like to have no portion in him, nor good by him, but are like to perish with­out him, notwithstanding all their hopes. Job 27.8. What is the hope of the Hypocrite, though he hath gained, when God takes away his soul?

Now then if a man may have great hope of Heaven that hath no grace, if he may hope in mercy without eying the promise, if he may hope without heart purifying, if he may hope for Heaven, and yet do the work of Hell, surely then a man may have great hopes of Heaven, and yet be but almost a Christian.

10. A man may be under great and visible changes, and these wrought by the Ministry of the Word, and yet be but almost a Christian. Herod was, it is said, [Page 88]when he heard John Baptist, Mar. 6.20 he did many things, and heard him gladly. Saul was under a great change, when he met the Lords Prophets,1 Sam. 10.10. he turned Prophet too.

Nay it is said v. 9. of that 1. Sam. 10. that God gave him another heart.

Now was not this a work of grace? and was not Saul here truely conver­ted? one would think he was; but yet indeed he was not?

For though it is said, God gave him another heart, yet it is not said that God gave him a new heart.

There is a great difference between [...] (lebh acher) another heart, and [...] (lebh chadash) a new heart: God gave him another heart to fit him for a Ruler, but gave him not a new heart to make him a be­leiver; another heart may make another man, but it is a new heart, that makes a new man.

Again Simon Magus is a great proof of this truth, he was under a great and visible change, of a sorcerer he was turned to be a beleiver, he [Page 89]left his Witch-crafts and Sorceries, and imbraced the Gospel, was not this a great change?

Act. 8.13.If the Drunkard doth but leave his Drunkenness, the Sewarer his Oaths, the Prophane person his Prophaness, they think this is a gracious change, and their State is now good; alass Simon Magus did not onely leave his sins, but had a kind of a conversi­on, for he beleived and was Bapti­zed.

Object. But is not that man that is changed a true Christian?

Sol.Not every change makes a man a Christian, indeed there is a change that whoever is under it, he is a true Christian.

Act. 26.18. 2 Cor. 5.17.When a mans heart is so changed as that it is renewed, when old things are done away, and all is become new when the [...], the new creature is wrought in the soul, when a man is turned from darkness to light, from the power of Satan to God, when the mind is inlightened, the will renew­ed, the affections made Heavenly, then a man is a Christian indeed.

But now you must know that every change is not this change. For,

1. There is a civil change, a mo­ral change, as well as a spiritual and supernatural change.

Many men are changed in a moral sense, and one may say, they are become new men, but they are in heart and nature the same men still; They are not changed in a spiritual, and supernatural sense, and therefore it cannot be said of them, they are be­come new creatures.

Restraining grace may cause a mo­ral change, but it is renewing grace that must cause a saving change.

Now many are under restraining grace, and so changed morally, that are not under the power of renewing grace, and so changed savingly.

2. There is an out ward change, as well as an inward change; the out­ward change is often without the in­ward, though the inward change is never without the outward.

A mans heart cannot be sanctified, but it will influence the life; but a mans [Page 91]life may be reformed, and yet never affect or influence the heart.

3. A man may be converted from a course of prophaness, to a form of godliness, from a filthy conversation, to a fair profession, and yet the heart the same, in one and the other.

A rotten post may be guilt without, and yet unsound within. Hypocrita in verbis sanctus, in corde vanus; intus Nero, foris Calo. Audi, nemo melius; specta, nemo pejus.

Mat. 23.25.It is common to have the outside of the Cup and Platter made clean, and yet the inside foul and filthy.

Now then if a man may be changed morally, and yet not spiritually, out­wardly, and yet not inwardly, from a course of prophaness, to a lifeless forme of godliness, then a man may be under great and visible changes, and yet be no more then almost a Christian.

I do not speak this to discounte­nance any change, short of that that is spiritual, but to awaken you to seek after that change, which is more then moral.

It is good to be outwardly refor­med, but it is better to be savingly renewed.

I know how natural it is for men to take up with any thing like a work of conversion, though it be not conver­sion, and resting in that, they perish eternally.

1 Thes. 5.23.Beloved, let me tell you, there is no change, no conversion can stead your souls in the day of judgement, on this side that saving work, which is wrought on the Soul by the Spirit of God, re­newing you throughout; the sober man without this change, shall as surely go to Hell as the beastly drunkard.

Morality and civility may commend us to men, but not to God. They are of no value in the procurement of an eternal Salvation.

Mat. 21. [...]1.A man may go far in an outward change, and yet not be one step nearer Heaven, then he that never was under any change, nay he may be (in some sense) farther off, as Christ saith, the Scribes and Pharisees were farther from Heaven, with all their shew of godliness, then Fublicans and Harlots, [Page 93]in all their sin and uncleanness.

Because resting in a false work, a partial change; we neglect to seek after a true and saving change.

There is nothing more common then to mistake our state, and by overweaning thoughts misjudge our condition, and so perish in our own delusions.

Mat. 7.26The World is full of these foolish Builders, that lay the foundation of their hopes of eternal salvation, upon the sand.

Now my brethren, would you not mistake the way to Heaven, and perish in a delusion, would you not be found fools at last, for none are such fools as the spiritual fool, who is a fool in the great business of salva­tion?

Would you not be fools for your souls and for eternity? Oh then labour after, and pray for a through work of conversion, beg of God that he would make a saving change in your souls, that you may be altogether Christians, all other changes below this saving change, this heart-change, [Page 94]make us but almost Christians.

11. A man may be very zealous in the matters of Religion, and yet be but al­most a Christian: Jehu did not onely serve God and do what he comman­ded him, but was very zealous in his service, 2 Kings 10.16. come with me, and see my zeal for the Lord of Hosts, and yet in all this Jehu was a very Hypocrite, Joash was a great reformer in. Jehojadahs time, it is said he did that which was right in the eys of the Lord, 2 Chron. 29.2. all the days of Jehojada the Preist, but when Jehojadah dyed, Joash his zeal for God dyed with him, and he becomes a very wretch.v. 17, 18.

Mat. 11.12. ObjectBut the Apostle makes zeal to be a note of sound Christianity. Gal. 4.18. It is good to be zealously affected in a good thing, nay it seems to be the non-such qualification for obtaining eternal life, the Kingdom of Heaven suffereth violence, and the violent take it by force.

Sol.It is true there is a zeal, which is good, and which renders the soul highly acceptable to God, a zeal that never misses of Heaven and Salvation.

Now this is a zeal which is a celesti­al fire, the true temper and heat of all the affections to God and Christ, qui non zelat non amat.

It is a zeal wrought and kindled in the soul by the spirit of God, who first works it, and then sets it on work.

It is a zeal that hath the Word of God for its guide, directing it in working both in regard of its object and end, manner and mea­sure.

It is a zeal that checks sin, and for­wards the Heavenly life.

Joh. 2.17.It is a zeal that makes the glory of God its cheif end, which swallows up all by-ends, The zeal of thine house, hath eaten me up.

Lev. 10.1But now all zeal is not this kind of zeal, there is a false zeal, as well as a true, every grace hath its counter­feit, as there is fire, which is true Heavenly fire on the Altar, so there is strange fire, Nadab and Abihu offered strange fire upon Gods Altar.

There are several kinds of zeal, none of which are true and sound, [Page 96]but false and counterfeit.

Ile instance in eight particulars.

Bernard. Mat. 17.15.First, There is a blind zeal, a zeal without knowledge, Rom. 10.2. They have a zeal (saith the Apostle) but not according to knowledge, now as knowledge without zeal is fruitless, so zeal without knowledge is dange­rous, it is like Wild-fire in the hand of a fool, or like the Devil in the man possessed, that threw him sometimes into the fire, sometimes into the water, zelus abs (que) scientia, quo vehe­mentius irruit, eo graivus corruit.

The eye is the light of the body, and the understanding is the light of the soul, now as the body without the light of the eye, cannot go with­out stumbling, [...]o the soul without the light of the mind, cannot act without erring.

Acts 22.3, 4.Zeal without knowledge, is like an ignis fatuus in a dark night, that leads a Traveller out of his way, into the Bogs and Mire. This was the zeal of Paul, while he was a Pharise, I was zealous towards God, as ye all are this day, and I persecuted this way unto the death.

And so Asts 26.9 I verily thought with my self, I ought to do many things contrary to the name of Jesus of Naza­reth; So Philip. 3.6. concerning zeal, persecuting the Church.

Such a zeal was that in John 16.2. They shall put you out of the Synagogue, (silence you, you shall not be suffered to Preach,) yea the time comes that whoever kills you, will think that he doth God service. This is great zeal, but yet it is a blind zeal, and that God abhors.

Secondly, There is a partial zeal, in one thing fire hot, in another key cold, zealous in this thing, and yet careless in another, many are first-Table Christians, zealous in the duties of the first Table, and yet neglect the second; thus the Pharises were zealous in there corban, Mat. 23.23. Lyra hath these ve­ry words filius per professio­nem factam in religione excusatur a subvenien­do par niï­bus. and yet un­natural to their Parents, suffering them to starve and perish.

Others are second Table Christians, zealous in the duties of the second Table, but neglect the first, more for Righteousness among men, then for holiness towards God.

But now he whose religion ends with the first Table, or begins with the second, he is a foolin his professi­on, for he is but almost a Christian.

The woman that was for the divi­ding the child was not the true Mo­ther, and he that is for dividing the Commands, is not a true belei­ver.

2 Kings 10.16. comp. with 29. v Jehu was zealous against Ahabs house, but not so against Jeroboams calves, many are zealous against sins of opinion, that yet use no zeal against the sins of their conversation.

Now as we know that the sweat of the whole body is a sign of health, but the sweat of some one part onely, shews a distemper,Io. Fernel. de febr [...]bus [...]. 4. c. 19 and therefore Physitians do reckon such a heat to be symptomatical:

So where zeal reaches to every command of God alike, that is a sign of a sound constitution of soul; but where it is partial, where a man is hot in one part, and cold in another, that is Symptomatical of some inward Spiritual distemper.

Thirdly, There is a misplaced zeal, [Page 99]fixed upon unsuitable and dispropor­tionable Objects. Many are very zea­lous in trifling things that are not worth it, and trifle in the things that most require it, like the Pharisees that were diligent Tithers of mint annise, & cumin, but neglected the [...], the weightier matters of the Law, judgement, mercy, and faith. Mat. 23.23. They had no zeal for these, though very hot for the other; many are more zealous for a ceremony, then for the substance of Religion; more zealous for bowing at the 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 [Page 100]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, [Page 101]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 [Page 102]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 [Page 102]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 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 [Page 110]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.

Object. 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.

Object. I, but suppose a mans affections are much stirred in prayers, how then? Is not that a true note of Christianity? [Page 111]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. Object. 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 [Page 112]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 promise to.

Sol.There is a suffering for Christ, that is a note of sincerity, and shall have its reward.

Col. 1.24 Mat. 5.10.11, 12.That is, when a man suffers for a good cause, upon a good call, and with a good conscience, for Christs sake, and in Christs strength, when his sufferings are a filling up that which is behind of the sufferings of Christ, when a man suffers as a Christian, as the Apostle hath it, 1 Pet. 4.6. if any man suffer as a Christian, let him not be ashamed, Mat. 14.28, 29. when a man thrusts not himself into suffering, but stays Gods call, such suffering is a proof of inte­grity.

But now every suffering for Christ, is not suffering as a Christian. For

• 1. A man may suffer for Christ, for that profession of Religion that is upon him, the World hates the shew of Religion, times may come, that it may cost a man as dear to wear the [Page 113]Livery of Christ, as to wear Christ himself.
  1 Tim. 1.19.20. 2 Tim. 4.14.
  Alexander had like to have lost his life for the Gospels sake, Acts 19.33. yet he was that Alexander (as is generally judged) that afterward made Shipwrack of faith, and greatly opposed Pauls Ministry.
• 2. A man may suffer for Christ, and yet have no true love to Christ. This is supposed in 1 Cor. 13.3. Though I give my body to be burned, and have not charity, it profits nothing.

Love to Christ is the onely noble ground of suffering, but a man may suffer much upon other ends.

• 1. Out of Opinion of meriting by our sufferings, as the Papists. or
• 2. Out of vain-glory,
  Vicit amor satriae, lau­dis (que) im­mensa cu­pido.
  or for ap­plause among professors, some have dyed that their names might live. or
• 3. Out of a Roman resolution or stoutness of spirit.
• 4. Out of a design of profit, as Judas forsook all for Christ, hoping to mend his Market by closing with him. or
• 5. Rather to maintain an Opinion, [Page 114]then for truths propagation, Socrates dyed for maintaining that there was but one God, but whether he dyed rather for his own Opinion, then for Gods sake, I think it is no hard mat­ter to determine. Thus a man may suffer for professing Christ, and yet suffer upon wrong principles.

Now then if a man may suffer for Christ, from the profession that is upon him, or suffer for Christ, and yet not truely love him, then a man may suffer for Christ, and yet be but almost a Christian.

14. A man may be called of God, and imbrace this call, and yet be but almost a Christian.

Judas is a famous instance of this truth, he was called by Christ him­self, and came at the call of Christ, and yet Judas was but almost a Chri­stain.

Object. But is not, the being under the call of God, a proof of our interest in the predestinating love of God? doth not the Apostle say, whom he predesti­nated them he called? Rom. 8.30. Nay doth he not say in the same verse, [Page 115]whom he called them he justisied? Nay doth not God call all whom he intends to save?

Mat 20.16. Sol.Though God calleth all those that shall be saved, yet all shall not be saved whom God calleth; every man under the Gospel is called of God in one sense or other, but yet every man under the Gospel shall not there­fore be saved. For many are called, but few are chosen.

There is a twofold call of God.

• Internal,
• External,

1. There is an internal call of God, Now this call is a special work of the spirit by the Ministry of the Word, whereby a man is brought out of a state of nature into a state of grace, out of darkness into light, Act. 26.18. from being vessels of wrath, to be made heirs of life.

Joh. 6.45I grant that whoever is under this call of God, is called effectually and savingly, called to be a Christian in­deed. Every man that hath heard and learned of the Father comes to me.

2. There is a call of God which a man may have, and yet not be this call; there is an External call of God, which is by the Ministry of the Word.

Mat. 22 9Now every man that lives under the Preaching of the Gospel is thus called, God calls every soul of you to repent and lay a sure foundation for Heaven and salvation, by the word you hear this day.

But now every man that is thus called is not therefore a Christian, For.

1. Many under the call of God come to Christ, but are not conver­ted to Christ, have nothing of the grace and life of Christ, such as he Mat. 22. who when Christ sent out his servants to bid guests unto the Marriage, came in at the call of Christ, but yet had not on the wedding Garment, v. 11. that is, had none of the grace and righteousness of Jesus Christ.

2. Many that are under the call of the Gospel come to Christ, and yet afterwards fall away from Christ, as [Page 117] Judas and Demas did; it is said,2 Tim. 4.10. when Christ preached a Doctrine which his Disciples did not like, that from that time many of his Disciples went back, Joh. 6.66. and walked no more with him.

Now then, if many are under this external call of God onely, if many that come to Christ, are not converted to Christ, but fall away from. Christ, then a man may be called of God, and yet be but almost a Christian.

15. A man may have the spirit of God, and yet be but almost a Christian, Balaam had the spirit of God given him when he blessed Israel, Numb. 24.2. Balaam saw Israel abiding in Tents, and the spirit of the Lord came upon him. Judas had, for by the spirit he cast out Devils, he was one of them that came to Christ, and said, Lord even the Devils are subject to us. Saul had, 1 Sam. 10.10. Be­hold a company of Prophets met him, and the spirit of God came upon him, and he prophecyed among them.

Object. But you'l say, can a man have the spirit of God, and yet not be a Chri­stian? [Page 118]indeed the Scripture saith, If any man have not the spirit of Christ, Rom. 8.9. he is none of his, but surely if any man have the spirit of Christ, he is his.

Sol.There is a having the spirit which is a sure mark of Saint-ship.

Where the spirit is as an effectual prevailing principle of grace, and sanctification, renewing and regene­rating the heart

Ro. 8.26.Where the spirit is as a potent worker, helping the souls infirmi­ties.

Joh. 14.16.Where the spirit is so as to abide for ever.

But now every man that hath the spirit, hath not the spirit in this man­ner. For,

1. A man may have the spirit onely transiently, not abidingly, the spirit may be in a man, and yet not dwell in a man, the spirit is where ever he dwels, but he doth not dwell where­ever he is, he is in all, but dwels in Saints onely; he is in all, per divinita­tis praesentiam, Lumb. 1. sent. dist. 17 but dwels in Saints onely per inhabitationis gratiam, the [Page 119]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 [Page 120]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 [Page 121]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. [Page 122]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.

Object. 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, [Page 123]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 [Page 124] 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 [Page 125]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 [Page 126]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 [Page 127]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; [Page 128]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 [Page 129]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.

Object. 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 [Page 130]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 [Page 131]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. 3.15There 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 gaudetIt is likeness which is the great ground of love; now there is the highest dissimilitude and unlikeness between an unregenerate sinner and a child of God; and therefore as a child of God cannot love a sinner as a sinner, In whose eyes a vile person is contemned, Psal 15.4. he may love him as a creature; he may love his soul, or he may love him under some relation that he stands in to him. Thus God loves the damned spirits, as they are his Creatures, but as fallen Angels he hateth them with an infinite ha­tred. So to love a sinner, quatenus a sinner, this a child of God cannot do, so neither can a sinner love a child of God as a child of God.

That he may love a child of God, that I grant, but it is upon some other consideration; he may love a person that is holy, not the person for his ho­liness, but for some other respect. As

1. A man may love a child of God, for his loving, peaceable, courteous deportment to all with whom he con­verseth. Religion beautifies the con­versation of a man, and sets him off to the eye of the World: The grace of God is no friend to a morose, churlish, unmannerly behaviour a­mong men, it provokes in us an affa­ble demeanour and sweetness to all, and where this is found it winneth re­spect and love from all.

2.Iam 2.2, 3. A man may love a Saint for his outward greatness and splendor in the world, men are very apt to honour worldly greatness: And therefore the rich Saint shall be loved and honor­ed, whilst the poor Saint is hated and despised. This is as if a man should value the goodness of his sword by the imbroidery of his belt; or his [Page 133]horse for the beauty of his trappings, rather then for his strength and swift­ness.

True love to the Children of God, reaches to all the children of God, poor as well as rich, bond as well as free, ig­noble as well as noble; for the image of Christ is alike amiable and lovely in all.

3. A man may love a child of God for his fidelity and usefulness in his place. Where religion in the power of it taketh hold of a mans heart, it makes him true to all his betrust­ments, diligent in business, faithful in all his relations; and this obligeth respect. A carnal Master may prize a godly Apprentice or Servant that makes conscience of pleasing his Ma­ster, and is diligent in promoting his interest.

I might instance in many things of the like nature, as Charity, Beauty, Wit, Learning, Parts, &c. which may pro­cure love to the people of God from the men of the world: But this love is no proof of charity. For

First, It is but natural love, ari­sing [Page 134]from some carnal respect, or self-ends: that love which is made by the Scripture an evidence of our Re­generation, is a spiritual love,Col. 1.8. the principle load-stone and attractive whereof is grace and holiness, it is a love which imbraceth a righteous man in the name of a Righteous man. Mat. 10.41.

2. A carnal mans love to Saints is a limited and bounded love, it is not universal,Ester 10.3. to all the seed; Now as in sin, he that doth not make consci­ence of every sin, maketh conscience of no sin as sin; so he who doth not love all in whom the Image of Christ is found, loveth none, for that of the Image of Christ, which is found in them.

Now then if the love we bear to the people of God may possibly arise from natural love onely, or from some carnal respect, or if it be a limited love, not extended to all the people of God, then it is possible that a man may love the people of God, and yet be no better then almost a Chri­stian.

18. A man may obey the commands of [Page 135]God, yea many of the commands of God, and yet be but almost a Christian. Balaam seems very conscientious of steering his course by the compass of Gods command; when Balak sent to him to come and curse the people of God, saith Balaam, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, Numb. 22.18.Numb, 23.12, 20, 26. and so in the 38. v. saith he, the word that God putteth in my mouth that shall I speak The young man went far in obedience, Mark 10.20. all these have I observed from my youth up. and yet he was but an Hypocrite, for he for sook Christ after all.

Object. But is it not said, he that hath my commandements and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father and I will love him, and manifest my self unto him; John 14.21. and doth not our Lord Christ tell us expresly, ye are my friends if ye do what I command you? John 15.14. and can a man be the friend of Christ, and yet be but almost a Christian?

Sol.I answer, that there is an obedi­dience to the commands of Christ, which is a sure proof of our Christi­anity and friendship to Christ.

This obedience hath a three-fold property.

It is

• Evangelical,
• Ʋniversal,
• Continual.

First, It is an evangelical obedience, and that both in matter and manner, ground and end.

In the matter of it, and that is what God requires, John 15.14. ye are my friends, if ye do whatever I com­mand you.

In the manner of it, and that is according as God requires, John 4.24. God is a spirit and they that worship him must worship him in spirit and in truth.

In the ground of it, and that is a pure heart, a good conscience, and faith unfeigned, 1 Tim. 1.5.

In the end of it, and that is the honour and glory of God, whatever [Page 137]ye do, do all to the Glory of God, 1 Cor. 10.31.

Numb. 14.24. Psal. 119.6. Secondly, It is an universal obedi­ence, which extendeth it self to all the Commands of God alike, it re­spects the duties of both Tables, such was the obedience of Caleb, who fol­lowed the Lord fully, and of David who hadrespct to all the commands.

Thirdly, It is a continual obedience, a putting the hand to Gods Plow without looking back,Iucipere muliorum est, perseve­rare pouco­rum. Bern. I have inclined my heart to performe thy statutes alway even to the end. Psal. 119.112.

He that thus obeys the Command of God is a Christian indeed, a friend of Christ indeed, but all obedi­ence to the commands of God is not this obedience. For,

1. There is a partial obedience, a peece-meal Religion, when a man obeys God in one command and not another, own's him in one duty and not another, when a man seems to make conscience of the duties of one Table, and not of the duties of ano­ther. This is the Religion of most.

Now this obedience is no obedi­ence, for as he that doth not love God above all, doth not love God at all; so he that doth not obey all the commands universally, cannot be said to obey any command truly. It is said of those in Samaria, that they feared the Lord, and served their own Gods, after their own manner, 2 Kings 17.33. and yet in the very next verse, it is said, they feared not the Lord, so that their fear of the Lord was no fear: in like manner that obedience to God is no obedience which is but a partial and peice-meal obedience.

2. A man may obey much, and yet be in his old nature, and if so, then all his obedience in that estate, is but Splendidum peccatum a painted sin, he that offereth an oblation is as if he offered swines blood, and he that burneth incense as if he blessed an Idol. Isa. 66.3. The nature must be re­newed before the command can be rightly obeyed, for a corrupt tree can­not bring forth good fruit. Matth. 7.18.

Whatever a mans performances [Page 139]are, they cannot be called obedi­ence, whilst the heart remaineth unregenerate, because the principle is false and unsound; every duty done by a beleiver is accepted of God as a part of his obedience to the will of God, though it be done in much weakness, because though the belei­vers hand is weak,Eph. 6.6. Rom. 6.17. yet his heart is right, the Hypocrite may have the most active hand, but the belei­ver hath the most faithful and sincere heart.

3. A man may obey the law, and yet have no love to the Law-giver; a carnal heart may do the command of God, but he cannot love God, and therefore cannot do it arigt, for love to God is the foundation and spring of all true obedience, every command of God is to be done in love, this is the fulfilling of the law, Rom. 13.10. The Apostle saith, Though I bestow all my goods to feed the poor, and though I give my body to be burned; these seem to be acts of the highest obedience, yet if I have not love, it profits me nothing. 1 Cor. 13.3.

4. I might add, that a man may be much in obedience from finister and base selfish ends, as the Pharises, prayed much, gave much alms, fasted much, but our Lord Christ tells us that it was that they might be seen of men, and have glory of men, Mat. 6.2, 5, 16. most of the Hypocrites piety, empties it self into vain glory, and therefore he is but an empty vine in all he doth, because he bringeth forth fruit to him­self. Hos. 10.1.

It is the end that justifies the action, indeed a good end cannot make a bad action good, but yet the want of a good end, makes a good action bad.

Now then if a man may obey the commands of God, partially and by halves, if he may do it, and yet be in his natural state, if he may obey the commands of God, and yet not love God, if the ends of his obedience may be sinful and unwar­rantable, then a man may be much in obeying the Commands of God, and yet be but almost a Christian.

19. A man may be sanctified, and [Page 141]yet be but almost a Christian, every kind of Sanctification doth not make a man a new creature, for many are sanctified that are never renewed. You read in the 10. Chap. to the Hebrews and the 29. vers. of them that count the blood, of the Covenant wherewith they were sanctified an unholy thing.

Object. But doth not the Scripture tell us, that both he that sanctifieth, and they who are sanctified, are all one, for which cause he is not ashamed to call them Brethren? Heb. 2.11. and can a man be one with Christ, and yet be but almost a Christian?

Sol.To this, I answer, you must know there is a twofold work of sanctificati­on spoken of in Scripture.

The one common and ineffect­ual.

The other, special and effectual.

Rom. 8.13. 1 Pet. 1.2 Heb. 13.21.That work of sanctification which is true and effectual is a work of the spirit of God in the soul, inabling it to the mortifying of all sin, to the obeying of every command, to walk­ing with God in all well-pleasing.

Ephes. 5.30.Now whoever is thus sanctified is one with him that sanctifieth, Christ will not be ashamed to call such bre­thren, for they are flesh of his flesh, and bone of his bone.

Mat. 12.44. Ro. 6.11.But then there is a more common work of sanctification, which is ineffectual as to the two great works of dying to sin, and living to God. This kind of sanctification may help to restrain sin, but not to mortifie sin, it may lop off the boughs, but it lay­eth not the Ax to the root of the tree, it sweeps and garnishes the room with common vertues, but doth not adorn it with saving graces, so that a man is but almost a Christian, not­withstanding this sanctification.

Or thus, there is an Inward and Outward Sanctification.

Inward Sanctification, is that which deals with the soul and its faculties; understanding, conscience, will, me­mory and affections; Outward Sancti­fication is that which deals with the [Page 143]life and conversation, both these must concur to make a man a Christian indeed, therefore the Apostle puts them together in his prayer for the Thessalonians. 1 Thes. 5.23.

The God of peace sanctifie you wholly, and I pray God your whole spirit and soul and body be preserved blameless un­to the comming of our Lord Jesus Christ.

Heb. 10.22. Non mag­na munera, sed immu­nis manus mensq, sin­cera deo placent.A man is then sanctified wholly when he is sanctified both inwardly and outwardly, both in heart and affections, and in life and conversation. Outward sanctification is not enough without Inward, nor inward without outward, we must have both clean hands, and a pure heart. Psal. 24.4. the heart must be pure that we may not incur blame from within, and the hands must be clean that we may not incur shame from without, we must have hearts sprinkled from an evil con­science, and bodies washed with pure water. We must cleanse our selves from all filthiness of flesh and spirit, 2 Cor. 7.1. inward purity is the most excel­lent, but without the outward it is [Page 144]not sufficient, the true Christian is made up of both.

Mat. 27.24. Mat. 23.25.Now many have clean hands, but unclean hearts, they wash the outside of the cup and Platter, when all is filthy within; Now the former without the latter profiteth a man no more then it profited Pilate, who condemned Christ, to wash his hands in the pre­sence of the people, Manus abluit & cor polluit, he washed his hands of the blood of Christ, and yet had a hand in the death of Christ. The Egyptian Temples were beautiful on the outside, but within you should find nothing but some Serpent or Crocodile, He is not a Jew, which is one outwardly, Rom. 2.28. Judas was a Saint without, but a sinner within, openly a Disciple, but secret­ly a Devil. Ioh. 6.70

Some pretend to inward sanctity without outward; this is the pretence of the open sinner, though I sometimes drop an idle foolish word, saith he, or though I sometimes swear an Oath, yet I think no hurt, I thank God, my, heart is as good as the best, such are [Page 145]like the sinner Moses mentions, that blessed himself in his heart saying, I shall have peace though I walk in the imagina­tion of mine own heart, to add drunkness to thirst, Deut. 19.20.

Some pretend outward sanctity without inward; such are like the Scribes and Pharises, who outwardly appear righteous unto men, but within are full of Hypocrisie and iniquity, Mat. 23.28. fair professors but foul sin­ners.

Inward sanctity, without outward is impossible, for it will reforme the life; outward sanctity without inward is unprofitable, for it will not reforme the heart; a man is not a true Christian without both, the body doth not make a man without the soul, nor the soul without the body, both are essential to the being of man, so the sanctifi­cation of both, are essential to the being of the new man; True Sancti­fication begins at the heart, but works out into the life, and conversation, and if so, then a man may attain to an outward sanctification, and yet for want of the inward, be no [Page 146]better then almost a Christian.

20. And so I shall end this long pursuit of the almost Christian in his progress Heaven-ward, with this one general conclusion.

A man may do all (as to external duties and worship) that a true Christi­an can, and when he hath done all, be but almost a Christian.

You must know all the Commands of God have an intra and an extra, there is (as may say,) the body and the soul of the command.

And accordingly there is an internal and an external worship of God.

Now the internal acts of worshipping of God, are to love God, to fear God, to delight in God, to trust in God, &c.

The external acts of Worshipping God, are by praying, teaching, hearing, &c.

Now there is a vast difference be­tween these internal and external acts of Worship, (and indeed such a diffe­rence there is, that they distinguish the altogether, from the almost Chri­stian, [Page 147]The sincere beleiver from the unsound professor; and indeed in this very thing, the main difference be­tween them doth lie.

1. Internal acts of Worship are good, propter fieri, the goodness doth adhere intrinsecally to the thing done, a man cannot love God nor fear God, but it will be imputed to him for a gracious act, and a great part of his Holiness.

But now external acts of Worship, are not denominated good, so much from the matter done, propter fieri, as from the manner of doing them; a man cannot sin in loving and delight­ing in God, but he may sin in praying and hearing &c. for want of a due manner.

2. Internal acts of worship put a goodness into external, it is our faith, our love, our fear of God, that makes our duties good.

3. They better the heart, and greaten the degrees of a mans holi­ness; external duties do not always do this, a man may pray, and yet his heart never the holier, he may [Page 148]hear the word, and yet his heart never the softer; but now the more a man fears God, the wiser he is, Prov. 1.7. the more a man loves God, the holi­er he is; love is the perfection of holi­ness; we shall never be perfect in ho­liness, till we come to be perfect in love.

4. There is such an excellency in this internal worship, that he who mixes it with his external duties is a true Christian when he doth least; but without this mixture, he is but almost a Christian, that doth most.

Internal acts of Worship, joyned with outward, sanctifie them and make them accepted of God, though few; external acts of Worship without in­ward, make them abhorred of God, though they be never so many.

So that though the almost Christian may do all those duties in Hypocrise, which a true Christian doth in sincerity, nay though in doing external duties, he may out-do the true Christian, (as the comet makes a greater blaze then the true Stars; if Eliah fast and mourn, Baals Priests will cut their flesh.)

Yet he cannot do those internal duties that the meanest true Christian can.

The almost Christian can pray, but he cannot love God, he can teach or hear, &c. but he cannot take delight in God.

Mark Job's query concerning the Hypocrite,Iob 27.10. This is Christiano­rum pro pria virtus. will he delight himself in the Almighty?

He will pray to the Almighty, but will he delight himself in the Almighty; will he take pleasure in God?

Ah no! he will not, he cannot.

Delight in God, arise, from a suitable­ness between the faculty and the object, now none more unsuitable then God and a carnal heart.

Delight arises from the having what we desire, Haec prr­pris est de­lectationis materia, si cum ha­beas quae desidera­veris, defi­deratis per­fruaris Pined in Loc. and from enjoying what we have; how then can he delight in God, that neither enjoyeth, nor hath, nor truely desireth God?

Delight in God is one of the highest exercises of grace, and therefore how can he delight in God that hath no grace?

Why then should any Saint of God [Page 150]be discouraged when he hears how far the almost Christian may go in the way to Heaven, when as he that is the weakest true beleiver, that hath the least true grace, goes farther then he, for he beleives in, and loves God.

Should the almost Christian do less (as to matter of external duties) yet if he had but the least true faith, the least sincerity of love to Christ, he would surely be saved; and should the true Christian do ten times more duties then he doth, yet had he not faith in Christ, and love to Christ, he would surely be re­jected.

Oh therefore let not any weak beleiver, be discouraged, though Hypocrites may out-do them, and go beyond them in duty, for all their duties are done in Hypocrisie, but your faith and love to God in duties, is a proof of your sincerity.

I do not speak this to discourage any soul in the doing of duties, or to beat down outward performances, but to rectifie the soul in the doing of them.

1 Cor. 12 31.As the Apostle saith, covet earnestly the best gifts, but yet I shew unto you a more excellent way; so I say, covet the best gifts, cover to be much in duties, much in prayer, much in hearing, &c. But yet I shew you a more excellent way, and that is, the way of faith and love, pray much, but then beleive much too. Hear much, read much, but then love God much too. Delight in the Word and Ordinances of God much, but then delight in the God of Ordinances more.

And when you are most in duties as to your use of them, Oh then, be sure to be above duties as to your rest­ing and dependance upon them.

Would you be Christians indeed, altogether Christians? oh then, be much in the use and exercise of ordi­nances, but be much more in faith and dependance upon Christ and his Righteousness: when your obedi­ence is most to the command, then let your faith be most upon the pro­mise.

The professor rests in his duties, [Page 152]and so is but almost a Christian, but you must be sure to rest upon the Lord Christ, this is the way to be altogether Christians, for if ye beleive then are ye Abrahams seed, and heirs according to the promise.

And thus I have answered the first query, to wit how far may a man go in the way to Heaven, and yet be but almost a Christian?

• 1. He may have much know­ledge.
• 2. He may have great gifts.
• 3. He may have a high profes­sion.
• 4. He may do much against sin.
• 5. He may desire grace.
• 6. He may tremble at the Word.
• 7. He may delight in the Word.
• 8. He may be a Member of the Church of Christ.
• 9. He may have great hopes of Heaven.
• 10. He may be under great and vi­sible changes.
• 11. He may be very zealous in the matters of Religion.
• 12. He may be much in prayer.
• [Page 153]13. He may suffer for Christ.
• 14. He may be called of God.
• 15. He may in some sense have the spirit of God.
• 16. He may have some kind of faith.
• 17. He may love the people of God.
• 18. He may go far in obeying the Commands of God.
• 19. He may be in some sense sancti­fied.
• 20. He may do all (as to external duties) that a true Christian can, and yet be no better then almost a Chri­stian.