CHAP. I. The Introduction.

IT is not usual with me to make Apologies for, or Intro­ductions to my Discourses: but at this time I conceive it is convenient, if not necessa­ry to speak something of this nature. Though it be sufficient warrant for me to pitch upon this portion which I have cho­sen, because it is the word of the Lord, and the same consideration is weighty to enjoyn your best attention; yet there is something more, which hath swayed with me to take these words into my serious thoughts, and to present the result of them to you, which I hope when you have [Page 2]weighed, they wil seem as additional ar­guments to awaken your spirits, and you wil account your selves particularly enga­ged to hear what I am so deeply ingaged to speak. I had chosen another subject to treat upon, which I conceived might suit wel with that which I so lately finished; but my resolutions to prosecute that were changed by some impressions which the Lord made upon me in my late sick­ness.

That I was visited with weakness, is known to you all; but how great it was, and how near to the grave it brought me, is known but to few. But in this, (which was the soarest which I ever experienc'd,) yea in the very height and prevalency of it when my friends did many of them look upon me as under a sentence of death, then was the Lord pleased

First, to give me a particular assurance of my recovery, from that scripture, Ps. 118.17. Thou shalt not die, but live and declare the works of the LORD.

Secondly, a particular knowledg of the time of my recovery, from Hos. 6.2. After two dayes I wil revive thee, in the third day I wil raise thee up, and thou shalt live in my sight. All which I found exactly made good unto me to a day, according to the Word [Page 3]of the Lord, which was then set upon my spirit.

Thirdly, the Lord did not onely assure me of my life, but did also appoint me out my work, without which I account my life of very smal value. At that time when I was under a strong Fever, and other di­stempers which might very well be judged unfit companions for meditation; I say, be­ing under the paines of my growing dis­ease, my thoughts were then drawn strong­ly out to consider of the state and conditi­on of this place; and considering the peo­ple of it, I rankt them under three Heads.

Frst, some that minded not God, nor Religion, and that sat unshaken under the VVord.

Secondly, some that I hope have recei­ved it, and that do sincerely desire to fol­low it.

Thirdly, such as halt betwixt two opini­ons, that hang betwixt God and the world, that are wrought upon by the Word, and are under strong convictions, and workings of spirit, but yet are not brought fully to close with Christ; these are I am perswa­ded not a few in this place. The serious consideration of these did most of all af­fect my soul with pitty, and that pitty wrought in me strong and earnest desire. It [Page 4]grieved me to see so many souls like Lao­dicea, Rev. 3.15. Lukewarm, or like Ephra­im, hal-fbaked, Hos. 7.8. it did not a lit­tle trouble my spirit to see so many persons carry their convictions about them, as pri­soners dragg their chains after them: I am perswaded if every person that hath been convine'd under the word in this place, and that hath had some kinde of perswasions to come in to Christ, and yet stands it out, had but a chain about his Legg, we should hear a fearful ratling of iron when the Con­gregation moves. Thus was my soul grie­ved for many of you; but my affections did not spend themselves in pittying, but awakened my desires, and I then cast a­bout me how I might be serviceable to you, with that little inch of time that the Lord should give me, even to you that seem at some times not to be far from the king­dom of God, and yet if you go no farther, are never like to come there.

While my thoughts were thus working, it pleased the Lord to set this portion of Scripture which I have read unto you upon my spirit, in which I saw your condition exactly presented in Agrippa. But this word it self was not barely brought home to me, but the Lord gave in then to my thoughts those things which I have to deliver to [Page 5]you, so that I may safely say, that hee put the word into my mouth; for what I have now to deliver, both for the doctrine, and all the particulars, relating to explain and confirm it, were penn'd when I was unable to govern a pen; they were framed in my greatest weakness, & taken from my mouth by a Friend that came to visit me.

These things I mention to you, that you may be perswaded▪

First, to passe by any thing of weakness in this discourse, knowing it was compo­sed in the midst of weakness, and that I aim not to commend my self to you, but to present your conditions before you, and that with all manner of plainess.

Secondly, that if you meet with any thing useful & seasonable, you would g [...]ve the glory to God; if the Word me [...]t with any of your souls, say, the Lord hath met with me this day; if it hit as right as Davids stone did, and stick in your foreheads, know I threw it as he did, not by skil, but by Faith; it is the Lord that guided my hand. If any say, Can all that which is de­livered in several sermons be the product of a few houres meditation? I answer, that I can say without faining what Jacob offered to excuse his hasty dinner for his Father, Gen. 27 20. The Lord brought it unto my h [...]nd.

Thirdly, to shew you what special and peculiar reason some of you have to attend diligently to what shall be spoken ô you cannot but see a finger in the margent bid­ding you observe, and the hand of God pointing at some of you; for though he speaks in every word, yet more especially in such as he sends by special messengers, or directs to us by singular and remarkable providences. Now there are two things which should stir you up to listen to this word, as not being of common and ordina­ry consideration.

First, that one is raised from the dead to speak to you.

Secondly, that this word was put into his mouth, especially for your sakes, so that he can say, that this work which he is a­bout this day, is part of his great errand, for which the Lord sent him back again to this place.

Thirdly, that you may know that I have you upon my heart in all conditions, in sicknesse as wel as in health, in life and in death. But if none of these things move you, know that God will raise up Nineveh in judgement against you, who repented at his word, whom God had brought from the grave. Nay the rich man in hell will come against you, who perswaded himself [Page 7]that his brethren would repent if one from the dead were sent unto them; and that which is worse, the Lord who hath now raised me up for you, will raise me up to condemn you; yea this word which I now preach to you, shall be terrible, and you shal not be able to stand before it in the day of the Lord.

This is sufficient (and to some may ap­pear more then enough) to my present oc­casion of handling the words. Now to the occasion of the words themselves as they lie in the Text.

The rise of these words is evident to be from Paul his discourse, of which we have a full account in this Chapter.

The substance of his speech was to defend himself against the accusations of the Jews before Agrippa, Festus, the Gover­nor, and Bernice, with others that sate as Judges betwixt him and the Jews. The speech hath three principal Heads.

First, an account of his life, and especi­ally of his zeal against the christians before his conversion, from v. 4. to 13.

Secondly, his wonderful conversion, ver. 13.18.

Thirdly, his practice and profession af­terwards, v. 19.23.

We have next considerable the issue of his speech, it wrought variously upon his Judges.

First, Festus deemed him mad, yet he thought his madness was not common; he judged it to be alearned madness; not being able to entertaine the Doctrines which he preacht of the Resurrection, nor to credit the story which Paul told of his conversion, he thought that these were but clouds and fancies of his brain which was over­wrought.

Secondly, Agrippa is of another mind and receives more candidely, though he do not digest fully what Paul had said; he seems to be so far convict of the truth, that he is upon the turning point, ready to come over to Paul.

Thirdly, the whole Councel took such impressions from his discourse, that they all agree that Paul is innocent, vers. 30, 31.

Then.

This shews us the coherence of these words with the former, and it refers us either to Pauls speech, or to Festus; if we consider it as relating to the first, then it shews us the ground of Agrippa's perswa­sion.

If to the latter, then it helps to heighten his perswasion, and to shew us how strong it was and hot at the present. Then, (viz.) when Agrippa had considered of what Paul had spoken, either in his first speech which was to all the Council, although di­rected more especially to him, ver. 2▪ Now if we consider these perswasions in Agrippa to arise from Pauls general speech, it will according to the parts of it afford us these Observations: First, from the relation of Pauls former course of life.

1. Observation. That when the Lord makes great and visible changes upon open and violent enemies of his ways, he causes much of conviction to fall upon the spirits of considering persons; for they which consult with reason, must needs conclude that there must be some remarkable thing, something of weight that must cause such a change.

Observ. 2. The discovering of the way the change is wrought in, is as usefull and convincing as the change it self. Paul thought it no idle story to tell them how God brought him over, as well as that he had done it. This may serve to justifie the practices of those who desire to know the way of Gods working upon souls [Page 10]in the bringing them over to Christ, know­ing how demonstrative this is of the work of grace, beyond a bare professing that I do believe, or repent.

Obs. 3. From the account that Paul gives of his after-practice, that boldnesse in living up to the truths we are convinc'd of, does make much for the convincing of such as yet have not received the truth. This argued that there vvas something of re [...]li­ty in that relation which he made of his change, and the manner, which at first hea­ring might seem ridiculous, and incredi­ble. They who considered how Paul fol­lowed the truth in practise, and with what hazard he profest it, might conceive that his conversion was no dream.

Again, vve may refer these words to Pauls particular speech mentioned v. 26, 27. directed in part to Festus, and in part to A­grippa, in which he takes the advantage of defending himself both against his general charge by the Jews, and the particular im­putation put upon him by Festus, v. 24. and this he does by taking hold of two things, which did much conduce to his present purpose.

The first was Agrippa's general know­ledge of customes, and memorable sto­rice, and especially of the truth of the mat­ter [Page 11]of fact related, and questioned, yea cen­sured by Festus.

Secondly, Agrippa's general assent unto the things contained in the scriptures, v. 27. These things being hand somly couched in a wise and insinuating appeal, draw out this profession from him, Then said Agrip­pa unto Paul, Almost thou perswadest me to be a Christian.

From hence observe;

Obs. 1. It is a great advantage for a Mini­ster, when the people he is to deal withal have some principles laid beforehand for him to fasten his word unto. This was the advantage that Paul had upon Agrippa, more then upon the rest of his Judges, and therefore he applies himself most to him, and with good success.

Obs. 2. There must be much wisdome and prudence mixt with the dispensing of the Gospel, to know vvhen, and how, and to vvhom to speak, and to espie out every little thing that might further or facilitate our vvork; this vvas the craft which Paul mentions, 2 Cor. 12.16. Being crafty I caught you with guile. He saw Agrippa vvas the fittest person to work upon, and he es­pied what vvas in him to lay hold of, there­fore he sixes most upon this mark.

Obs. 3. A word of commendation and [Page 12]encouragement sometimes given to the hea­rer, gains much respect to the truth it self. Thus we finde that applause which Paul gave to Agrippa, he returns to the truth which he profest, and declares himself al­most overcome with the Majesty and splen­dor of it, which shined so gloriously in the Apostles Narrative. These things the connexion of the Text with its dependance upon Pauls speech affords us. We may con­sider it also as relating something to Festus his censure upon Pauls discourse. Then said Agrippa, (viz.) when Festus had but now calumniated the truth which was held forth, and had judged Pauls Doctrine and Relation to be but a learned madness, then Agrippa, stands up to wipe off the reproach which he cast upon the truth. If we consider it with these circumstances of the time and place, when the Gospel had been censured so lately by a potent man, and a ruler, and in the presence of the Jews who were the Apostles accusers, and strong enemies of the word he had delivered: Then and there, for Agrippa to make such a Declaration as this in favour of the truth, was much; con­sidering it thus, we may observe,

Observation. First, the Lord doth often­times provide some to stand up for the truth and the Professors of it in greatest straits, [Page 13]who yet never receive it themselves.

Secondly, we may here see what great convictions do fall upon the spirits of some men, who yet are never savingly wrought upon. It must needs be conceived, that the impressions were strong upon Agrippa's spi­rit, that they extorted from him such an open profession as this is, at such a time and in such a place. But this truth will come more fully under our consideration from the words themselves; only this circum­stance may give some light to that which lies so open in the Text it self.

CHAP. II. The Doctrine propounded with the general proof of it.

WE have then in the words three things.

First, the impression which Pauls doctrine made upon Agrippa; it wrought by way of perswasion, Thou perswadest me.

Secondly, The object of this perswasion, that is, embracing and professing the gospel of Christ.

Thirdly, the measure of this perswasi­on, Almost.

Almost, [...], in parvo, in a little, or something I should be a Christian vvith thee. Paul seems to take him in this sence, when he wishes that he vvere as he, [...] not onely in little, but in much; not onely in some things, but in all.

Some read it [...], and they under­stand [...], or [...], that is, thou hast perswaded me in a little time, or by a short speech to be a Christian. Some transla­ters render it by Propemodum, and ours fol­low them, and it is very safe, almost or vvithin a little thou perswadest me.

Perswadest me, [...] it signifies both suadere, & persuadere, either to use meanes to bring a man to our opinion, or practice by arguments and exhortations, or else to prevail upon the party, and bring him to what we desire.

First, Sometimes it is taken for exhorting and reasoning only, Acts 18.4. He reasoned in the synagogue every sabbath, and perswa­ded the Jews, and the Greeks. This was Co­nantis potius quam efficientis; he endeavou­red vvhat he did not effect: but this could not be the sense of Agrippa here, for Paul had used no particular exhortation to him.

Secondly, it signifies to prevaile upon, and to bring'a person to rest in what vve say, and so is taken here; for it must needs note the influence that Pauls discourse had upon Agrippa, insomuch that it brought him to assent unto what he said, and to pro­fesse himself even almost ready to joyn with him in professing the same things.

To be a Christian, that is, to become a Disciple and follower of Jesus Christ. I shal present you with my thoughts of these words as they were presented to me in our Translation, and as we read them, they afford this Observation.

Observ. That men may be almost Chri­stians, and yet never true Christians; they may be almost such in respect of their per­swasion who wil never be such in respect of their practice and performance.

In handling the Doctrinal Observation which I have propounded, I shal

First, lay down something for the gene­ral proof of this.

Secondly, I shal particularly open and illustrate it.

Thirdly, I shal apply it:

That this is a truth, is clear from many instances and examples in the Scripture. How far did Saul go, the first King of Isra­el, (I wish he had been the last example of [Page 16]this truth) he bid fairer for Heaven then many do that have strong confidence of it. He seemed to be good among good men, 1 Sam. 10.10. he prophesied among the Prophets, he seems to be good by way of singularity; he opposes sin when the whole stream ran against him, and seems excee­ding tender of the sins of others, 1 Sam. 14.33, 34. yea he seems to be so zealous against sin y^t he would not spare his dear Jonathan, 1 Sam. 14.44. there was 1 Sam. 10.6. such a change upon him as was visible, and made him another man, yea this change was so deep, that it reached to the very heart of him; it is said 1 Sam. 10.9. God gave him another heart, yet this vvas not a thorow change, he had not a new heart, though a­nother heart; neither was Saul a new man, though another man.

The young man in the Gospel may be brought as a clear & pregnant testimony of this truth, Mat. 19.20. see how far he went; he observed all the commands of God, and not willing to stop here, he professes his de­sire to know and do more yet: What lack I yet? this man went so far, that Christ himself sayes of him that he vvas not far from the kingdom of God; yet so near a she came to it, he never reaches it.

To this you may add the three sorts of [Page 17]bad hearers, which are condemned by Christ, under the notion of bad ground, Luke 8.12, 13, 14. the worst of the three did more then barely hear the word; they did re­ceive it, and that into their hearts; for it is said of the stony ground vvhich vvas worst of the three, that the devil took the word, (not before it came at their hearts) but out of their hearts; he did not take their hearts away, so that they minded not what was spoken, as he doth many mens and wo­mens, but he took it away after they had received it. Both the other go thus far, and somewhat farther; for their reception of the word is noted with some additional cir­cumstances, as the second received it with joy, and did not lose it presently, til in tract of time cares and pleasures choaked it; the third yet exceeded both these, for it received, kept & improved the Word, inbrin­ging forth some fruits, only it was not to perfection. If all this be not ground enough to build this conclusion upon, look to the foolish Virgins, and see how far they go in this point, and how like they vvere to the wise, Mat. 25.1, 2, 3, 4, &c.

First, as for their profession, it was visi­ble, they had Lamps in their hands.

Secondly, this vvas not an ignorant pro­fession neither, for they had oyl in their [Page 18]Lamps, some illumination, and some con­victions to keep this profession alive.

Thirdly, their profession was not with­out practice, intimated in these expressions,

First, They went: they were upon some motion, they did perform some duties, and observe Ordinances.

Secondly, They went forth, (viz.) they left many behind them, they went out from that condition of life in which they had lived, and they took up another course.

Thirdly, they associated themselves with those who did in truth fear God; they ac­companied the wise Virgins.

Fourthly, they complyed with their de­sign, and profest themselves the followers of Christ, they went to meet the Bride­groom.

Fifthly, they did in every thing behave themselves so like the wise Virgins, that they were not discerned, nor suspected by the wise Virgins; the coming of Christ first detected them.

Sixthly, their confidence held out unto the very last; for when the Bridegroom came they rose to trim their Lamps, think­ing to go in with the other, but were de­ceived.

Lastly, there was nothing wanting but [Page 19]that which was invisible, viz. oyl in their vessels: they wanted grace in their hearts, and therefore though these came thus nigh to the very door of Heaven, and cry Lord, Lord open to us, yet it is in vain; Christ an­swers them as strangers, I know you not; if there needed any thing more to make this proposition clear, I could instance in Judas and Demas, and others who went beyond these also, being not onely professors, but preachers of the truth to others. But it is needless to insist longer upon the proof of that vvhich the many sad experiences and examples of our present age hath made so manifest. How many hath this Age brought forth of this kind, who have climbed high in profession, but have fallen from the most visible glorious appearance of godliness to the most abominable prophanesse, to be as conscientiously vile as ever they were strict. This shal serve for the general proof, by which you may see that this is a truth which I have propounded.

CHAP. III. The Doctrine more particularly explained.

THat this may be the better understood I shall make enquiry into these two things.

First, what kind of perswasions men may have, which yet are not gracious.

Secondly, from whence these do arise; and in this I shal consider two things.

First, whence it is that they extend so far.

Secondly, why they reach no farther.

For the first, what kind of perswasions these are, which yet prove not effectual to the bringing men over to Christ, it is ne­cessary to shew you first what Perswasion is: a perswasion is a morral bending of the judgement or will to truth, or goodnesse, which are their proper objects, whether they be real or apparent; it is sometimes taken for the inclining of the judgement, the bringing of any one to rest in what we say; so it signifies as much as conviction of a truth; and if this be very ful and clear, then it imports as much as assurance; so it is taken, Rom. 8.38. I am perswaded, that is I am assured, that nothing shal be able to se­parate us from the love of God which is in Christ Jesus our Lord. I do not hesitate or doubt at all about this: thus it respects the understanding and judgement.

Secondly, it is taken (and that most commonly) for the working over the Will to some duty or designe, either good in it self, or made so to appear; thus it is used, [Page 21] Acts 13.43. and chap. 18.13. and so in this place▪ This perswasion rested in the Will, and had for its end, Action, following of Christ.

In the first sense Man may be said to perswade; the understanding and judge­ment lie more open and naked, and one mans reason does give light to anothers.

But in the second (if we take it in refe­rence to the chief good) it is Gods preroga­tive only to perswade; he only can penetrate the Will, and turn it to its proper object, Ps. 110.3. In the day of thy power thy people shal be willing. Therefore Noah praying for, or prophesying of Japhets condition, says thus, Gen. 9.27. The Lord perswade Ja­phet, and he shal dwel in the tents of Shem: we read it ordinarily, The Lord enlarge Japhet, but it may be as wel rendered, perswade him. The word is Japht, of Patach, aperuit, it signifies properly to open a thing, and Metaphorically to perswade, because the heart must be opened in perswading. Now when Noah prays that the Gentiles which came of Japhet should be brought into the Church, which was to be setled in the Fa­mily of Shem, he prays that God would open their hearts, and effectually perswade them, for he was onely sufficient [...] in this matter.

But to come nearer to the businesse in hand, vve are to consider what kind of per­swasions unregenerate men may have; if we look to the first kind for those which re­spect the understanding and judge­ment, they may go very far, and so far, that they may seem not only almost, but altoge­ther Christians. The judgement and rea­son may be for God, and may assent to eve­ry thing that is good, when the Will is for nothing that is good. As for example I shal enumerate some particulars.

First, they may be perswaded of the evil of their own vvayes; this the very Gentiles knew vvho had not the Law. God had left them so much light that arose and accused them when they did evil, Rom. 2.15. it stood up in the place of God, and censured their abominations; if those who had no Law, had yet an accuser; surely then much more those who have both Law and Gos­spel cannot but have some secret intimati­ons and checks with some gripings of con­science when they break out into such sins vvhich the light of nature, and the Word of the Lord do so palpably condemn, I am per­swaded that the Drunkard, Swearer, Lyer, Sabbath-breaker, the man that neglects Prayer, Reading, and Meditation, do not think these wayes of theirs are good; they [Page 23]vvalk up and down as self-condemned per­sons.

Secondly, they may see not onely the e­vil of their vvayes, but also the danger of them; they have some glances and hints, yea and sometimes foretasts of the sad end of these things. They are convinct of the in­separable and just connexion that is be­twixt sin and misery; they see that they are going down to the chambers of death, and that their steps take hold of hell, and yet this vvill not stop them, they vvill have their lusts how dear soever they pay for them hereafter. This is evident, Rom. 1.32. Who knowing the just judgement of God, that they who do such things are worthy of death, not onely do the same, but have pleasure in them that do them. There are three things lie o­pen to them.

First, The judgement of God, that there is such a judgement or sentence pronounc'd against such sinners.

Secondly, that this sentence vvas unto death.

Thirdly, that this vvas a just and righte­ous judgement, these things must needs car­ry vvith them very great convictions of the demerit of sin, and the danger of the sinner.

Thirdly, they may be perswaded of the [Page 24]necessity of a change; this must needs arise from the two former: he that sees the evil of his own wayes, together with the danger of them, must needs conclude that a change must passe upon him in order to happiness; though no unregenerate man does know what that change is which he must suffer if he wil be saved; yet many of them know thus much, that they must be changed; they are convinct that something is to be done for Heaven, though they are ignorant of the particulars. I have met with some that have confessed that they could not read or think of that passage of Christ, John 3.3. (Ex­cept a man be born again, he cannot inherit the kingdom of God,) but it would perplex their thoughts; thus there is (I am perswaded) in many men a confused general notion of Regeneration, though they have not a di­stinct knowledge of it, and they are con­vinc'd it is a work which they have not yet experienc'd, without vvhich they can­not be saved. I need not go out of the Con­gregation for the proof of this: I am con­fident this is the perswasion of many of you, who know you must be changed, if saved: the Lord grant you may not carry these convictions to hell.

Fourthly, they may be convinc'd of the equity of the wayes of God, and the reaso­rableness [Page 25]of all his commands, yea and of his judgments. How many are there whose affections serve the devil, and their lusts? who vvil notwithstanding consent in their judgements to the vvayes of God; they wil grant vvhen they are urged to it, that there is nothing more equitable then that the creature should be conformed to the vvil of the Creator, & that he that made us should expect from us a submission to his com­mands, seeing vve depevd upon him, and vve should improve and spend all that for him, which we receive from him. The ve­ry principles of Reason wil condemn the sinner as a monster, and the most irregular person in the vvorld, vvho would live with­out being accountable to God upon whom he depends; this is to blot out the notion of a creature out of his heart; for vvhat reaso­nable being could expect this, unless he were of himself, and could subsist without any help from another? if you propose this to the reason of many men, they wil confess it is very equitable that the Lord who made us, and by vvhose patience and bounty we subsist, should put the yoak upon us, and that it is no injustice nor exaction in him to require the strictest obedience in us, so that vvhen he conside rany or all the ways which the Lord prescribes unto us to walk [Page 26]towards him, though hee apprehend them as hard and unpleasant thorough his weak­ness and corruption, yet when he doth but glance upon the soveraigne power of God over his creatures, and the dependance of the creatures upon him, he must needs say, that it is a reasonable thing, and just to fear this God, and to submitt to all that he com­mands. And as they are convinc'd of the equity and justness of all his commands to us; so they are from hence forced to see the justice of that sentence, which shal be pronounced against all those that despise and refuse the yoke of the Lord, as I hin­ted before from that of Rom. 1.32. For what is more deeply rooted in nature then this Principle that the work should praise the workman; and that the workman should draw forth his own honour and glory from his own? and if these shall refuse to serve the ends of their being, that then he should subs [...]ract all comfortable influences from them, and turne his hand against them for evill. Now if these thinges be ingrafted in nature, surely men who have many accessions of light to their naturall principles by the gospel under which they live, will goe to hell with a conviction of the equitie of those [...]hings which the Lord required of them and [Page 27]of the Iudgment which he hath past upon them.

V. They may be persawded of the truth of the threatnings and promises; so that they may be able sometimes to looke into heaven and hell through the truth of God in the one, and the other Thus Balaam saw the reality of those promises which God had made to Israel, and he saw also the certainty of the fulfilling of all that God had spoken against the enemies thereof: thus the eyes of wicked men are sometimes opened, especially of temporary beleevers and such as are almost christians, that they are cleer­ly convinc'd that there will be a difference betwixt those that fear the Lord, and those that fear him not; they know it will goe ill with the wicked; but it will goe well with the godly; so that when the threats denounced against such are opened, they tremble as Faelix did at the preaching of judgement to come, Acts 24.25, They feel something of what is threatned already in their consciences; the word is as hot as an oven to them, which scorches them; & convictions and terrors which from thence fall upon them are like streams of fire brea­king out of hell it self; so that if we did but some times observe, and consider the im­pressions that are made upon such mens [Page 28]spirtis, it would put it out of doubt, whe­ther there be a hell or not; and men vvould conclude that the dreadful things threatned in the Word of God are not ciphers, or things to be played vvithal, or the inventi­ons of men, onely to keep others in awe, as some Atheists have believed, but that they are truths whereof one tittle shal not fall to the ground unperformed; these things vvicked men know to be true here, and shal feel them true hereafter; yea these tastes of the truth of the threatnings make often­times great visible changes in them, and they do much to escape the judgement writ­ten; thus Herod did many things when he heard John Baptist; and the Jews being terrified with the sharpnesse of his Ministry, came to him confessing their sins, Mat. 3.6. What says he to them, You generation of Vi­pers, who hath warned you to flee from the wrath to come? as if he had said, Now that hell has flasht in your faces, you come in a fit of terror, and you pretend to be sorrow­ful for your sins; but let me see such things as wil evidence this in after-fruits. Beside this, they are convinc'd of the truth of the promises of God made to his people. And when the terrors which brake in from the threatnings, has made some external change upon them, (mistaking themselves, and ta­king [Page 29]this which is wrought for a gracious change) they reckon themselves among the regenerate; and reading the promises which are made to these, they confidently apply them to themselves, and that not without abundance of joy. Thus did Herod, Mark 6.20. when Johns Doctrines had some im­pressions upon him, and these had made an alteration in his practises and ways, ha­ving reformed many things that were a­miss, now he hears John gladly, and he greedily catches at all the sweet promises which John dropt at any time to such as did obey the truth, saying in his heart These are mine, and this made him hear with delight. Thus the stony ground received the word with joy, which must needs arise from some promises misapplyed, and some good laid hold on, which did not belong to them, whereby they apprehended that their condition vvas much advanced; they rejoyced in the Heaven and happinesse which the promises held forth to the Saints, (which they could not do unlesse they had believed them) but they were unwilling to go thorow a believers hell to his Heaven; therefore in time of persecution they fell away, hence it is that some are said to have tasted of the powers of the world to come, Heb. [Page 30]6.5. that is, they are convinc'd of the excellent priviledges of the Saints, both in this life, and especially in that to come, as that they shall have com­munion with God the Father, Son, and Spirit, with Angels, and all the Saints. They may be perswaded of the excel­lent state of the Saints then in respect of the glory which shall be put upon their souls and bodies, their freedome f [...]om evil, and the accession of all good things. Now though they have not a true taste of these priviledges, and they know not what grace is, and the plea­sure of communion with God is, yet they being perswaded that such things are, having found a joy in their false hopes, and counterfeit graces which they have judged to be soretastes of Heaven, they have been sorc'd to acknowledge that this false joy was yet better then all the pleasures of their sins, and hence they have been strongly perswaded of the truth of Gods promises made to his people, though they do not belong to them; this is the case of many men, who by the perswasions of the truth of the threats and promises, do not learn [Page 31]to escape the one, and to enjoy the other; and they say under these perswa­sions as he did, Luke 14.15. Blessed is he that shal eat bread in the kingdom of God, yet themselves never come there.

VI. They may be perswaded of the sweetnesse of Gods ways, and that those who follow him have their pleasure, yea more pleasure then men can have in sin; it is said therefore they received the word with joy, Luke 8.13. and Isaiah 58.2. They delighted in approaching unto God; hence it is said, Heb. 6.5. That they tasted of the good word of God, they tasted of the goodnesse of the word, and having tasted it, they accounted it good. Now we know that the taste counts nothing good but that vvhich is sweet, though other senses do count bit­ter things good, for they may be beau­tiful, and so good to the eye, and fra­grant, so good to the smelling, but the palate commends sweetness.

The carnal man may esteem the ways of God as pleasant.

First, because the bare performance of some duties, and reforming of some sins, bath given much ease to conscience, and hath procured much rest from the troubles with which they were before overwhelmed: so that comparing their lives w^th what they w [...]re before, they do account the much more pleasant then when they lived in the height of sin, because they had then many gripings of conscience which spoiled all their mirth; now though they have but a false peace, yet it is sweeter then their former life.

Secondly, he accounts the ways of God sweet, because he hath not only a cessation from his former troubles, but he hath also many times a great presumption of Gods love, and of the pardon of sin, and of eter­nal life; so that he is as it were wrapt up out of the body, and perhaps in a fit out of the world, that he can set a low esteem upon these also for a time.

Thirdly, he esteems the ways of God sweet, because he finds now an increase of knowledge, and of gifts by exercising him­self in them: so that the knowledge that he gets under the word, makes the word seem sweet unto him, and he rejoyces in it, Joh. 5.35. Knowledge is pleasant, even of [Page 33]that which we do not love; so that while this increaseth the soul is delighted, Isa. 58.2. they delighted in knowing, but not in doing, and as the word may feem sweet for the knowledge which is gotten by it: so may prayer because of gifts and parts increased by it; Thus he may be convinced of the sweetness of Gods ways, so far that he is carried forth sometimes to prefer the ways of God before the ways of men, and the people of God before the men of the world, as Balaam was, Numb. 24.5. How goodly are thy tents, O Jacob, and thy taber­nacles, O Israel! The Lord is pleased to shew carnal men that which they never en­joy; yea they feel sometimes that which they soon forget. They have some glances of the happiness which the Saints enjoy in communion with God, though they have none with him; yet some such workings there are sometimes upon hypocrites, that they finde something which seems like it, and brings them in much comfort, which although it be not true and lasting, yet it serves to convince them that there is a sweetnesse in the ways of God, and they can say, Blessed is he that is in such a case, yea, blessed is he whose God is the Lord: upon all these accounts they are in the main perswaded there is a sweetness [Page 34]in the ways of the Saints, though they do all the while mistake it, and are strangers to that comfort which the Saints find in duties, when they think they do enjoy them. The ways of God themselves are not sweet, but there is a sweetness squeezed out of them which refreshes them, so that upon the whole, they are satisfied in this, that it is a more comfortable life (all things considered) to live in the strict per­formances of the godly, then in the loose practises of the wicked; yet these men that come thus far, may not be altogether Christians.

7ly. They may be perswaded of things that are excellent, and may be able to judg betwixt things that differ, yea so far skill'd in the nature of things, that they may be a­ble to instruct others in spiritual matters: they may have some insight into all the ways of God, in which his people walk; so that they may be able to direct the weak, and quicken the dull, yea and to set things out with some eminency, Rom. 2.18. Knowing and approving the things that are more excellent, being instructed out of the Law. He may not onely see or shew what is a du­ty, but the excellency of it, by which he has the advantage of exciting others to it; yea he [...]ay not only shew how much more [Page 35]excellent grace, and the exercise of it is then sin, but if any grace more excellent, or duty then other, he may discern the re­spective and comparative excellency, that is in one more then in another, and yet have no true grace himself. Thus vve see men in their judgements may be for God in many things, yea in so many things, that it is hard to shew in what they may not be for him, and yet their wils and affections stand at a vast distance; thus you see the judgement may be swayed much, and in this respect a man may be almost a Christian. I am now to enquire concerning the Wil, how far that may be inclined; and al­though every unregenerate person is defe­ctive here, and it is the will that lies be­hind in these imperfect perswasions; yet the Will is not without some motions: he wils some things, and does many things, as Herod and others did. Let us enquire a little concerning those perswasions which reach the wil, yet imperfectly.

CHAP. IV. How far the Will may be perswaded.

FIrst, some are so far perswaded to be Christians, that they resolve to com­ply with all those convictions which I shewed you they might have, and they de­termine with themselves that they will be Christians, though not yet; they stick at nothing but the time, they are fully per­swaded that they must be changed; such a sin must be left, and such a duty must be taken up. They confesse that Repentance and mortisication of particular corruptions are necessary things, and they resolve with themselves, that they will practise these, but they cannot agree upon the time; I will do this says one, when I am old, or vvhen I am sicit, says another; then I would wil­lingly be as strict and holy as the best. O­thers they crave a less time; the next year says one, I wil become a new man; per­haps another resolves upon the next moneth, a third craves but a weeks liberty more, a fourth but a day; nay perhaps a man may so far comply with his convicti­ons, that he may! resolve to do something the next hour, and yet as neer as these come [Page 37]up to a complyance with the command of God, they never obey it. See an example of this Luke 9.59, 61. One says, I wil but go and bury my Father; this might have been done in a day, the other says, I wil but go and bid my friends farewel, and then I will come and follow thee, and this was but an hours work; but Jesus who sees not as man sees, discerns the distance at which their hearts stood from him all this while under this fair perswasion; he saw that he and they were never like to meet, as near as they seemed to be. He knew that these would never bid enough for Heaven, as fair as they offered; therefore he presently falls upon a discourse to shew how unfit such merchants were for him, as if he had said to the standers by, You think that I have gotten two Disciples; here are two that wil follow me without dispute. But you are mistaken; there is a greater difference be­twixt them and me then you see; this dif­ference about the time is like to part me and them eternally; for if they were fully resolved to follow me, they would follow me now; these delayes and promises for to morrow are but a smoother kind of deni­al then others do give.

Secondly, some are so far far perswaded that they would be Christians, but not in [Page 38]all places, they would be Christians in publick, but not in private; they wil go so far in profession as others do; they would willingly submit to those things which come under common observation; that which is visible in others, they would willingly have to be manifest in them. The form of godliness is obvious to all, but the power of godliness is a secret thing, and consists in secret duties which others see not, as in closet-duties, secret Prayer and meditation, and heart-examination; these things they wil not touch withall. Such were in Ezekiels time, who would have past for Gods people in the Congregation, Eze. 33.30, 31. they sat there as Gods people, and they heard the word of the Lord, and they took delight in so doing; this they were in publick; but what were they in pri­vate? see Ezek 8.7, 8, 9. Abominable Ido­laters; thus men wil be Saints in one place, and devils in another; when they come to hear the Word, they would carry a sem­blance with them; here they will be for Christ; but what do they carry of this to their families? there is no sense nor savour of those truths which they are affected with under the Ordinance; or if they carry a little of this into their families, and then [Page 39]repeat what they hear, or confer of it with others, yet follow them to their secret Chambers, do they carry the impressions of truth thither? do they examine them­selves by it there? do they pray over what they hear there where no eye sees them? surely no. Can their private retirements witness for them at last that they have been sensible of their own sins, and the sins of others? can the tears dropt there for the sins of the place speak for them? can their bed-sides testifie for them that they poured out their souls by them unto God with strong and daily cries? can the darkness of the night bear them record that their me­ditations have been of God, and that they have been laying of designs for the honou­ring of God in their places and stations in which God hath set them? Oh my friends, consider these things, and examine your selves whether you have not been as Jehu, zealous for God before men, that you may have even said by your gesture and behavi­our, Come see my zeal for the Lord; and yet in private you have minded nothing more then he did, the seeking of your selves, and the establishment of your own houses; oh when you come into your closets, and to your bed-sides, you should blush and be ashamed to think [Page 40]how much you differ there from your selves here. Here you pretend your selves to be the servants of God, and there you profess your selves the servants of the world; oh how few of those truths have you weighed and considered of there, which you have been convinced of here; when you come there, you see your books of accounts in one place, your bils of parcels in ano­ther your Letters in another: think how much time you have spent here in your chaire, and how little upon your knees; here you have been mornings early, and evenings late, but not vvith your Bible be­fore you, nor at prayer or meditation upon spiritual matters, but at the affairs of trade. I tel you that these things will rise up in judgement against you, and condemn you at last, and God wil judge you not by what you are before men, but by what you are be­fore him in secret, for it is this that he most observes, Matth. 6.4.6.18: He sees in secret, that is, he onely sees in se­cret, this is his prerogative, for he sees and regards principally what men do in secret; he values more that which men do behind mens backs, then vvhat they do be­fore their faces; he sees so in secret, that if men be not the same in secret that they are in publick, he wil take no notice of it; [Page 41]Upon this account he would not know those Formalists mentioned Matth. 6.16. This vvil be enough to prove you to be but Christians in part, in that you are not Christians in secret. That a man is, that he is when he is alone; that which a man thinks of, designes for, and delights in most in private, that shews vvhat a man is.

Thirdly, some are perswaded to be Chri­stians, but not amongst all persons; they will be good amongst the good, but not a­mongst the evil; they can swim down the stream vvith the godly, but not up the stream; like Peter they vvil professe vvhile they are amongst the Disciples, that they vvil die with Christ; but when they are a­mongst those that deny him, they vvil not know the man. They are not able to stand before the breath of a scorner; one that scoffs at Religion beats them out of their profession. How many be there that vvil professe Christ very far amongst professors, where it is a credit to own God, who yet vvil be ashamed of this, when they fall a­mongst those who vvill reproach his vvays? then either they joyn vvith the scorner, and deny Christ, or else stand still in a base neutrality, and be­tray profession by their silence, as if there were a guilt in it. Thus Saul [Page 42]would be a Prophet amongst the Prophets, but when he comes into his Family, the evil spirit seizeth upon him; but surely such as these will be found too light when they are weighed in the scales. Observe that of our Saviour, Mark 8.38. Whosoever shal be ashamed of me, and of my words, in that adulterous and sinful Generation, of him also shall the son of man be ashamed, when he cometh in the glory of his father with the blessed Angels. Christ wil own those, and those only, who have owned him before wicked men, before scoffers and scorners, and such as labour to bring shame and contempt up­on all that own God; therefore says Christ, it is not he that confesses me now, and fa­vours me secretly, or openly before these who professe themselves followers of me and my word that shall then be counte­nanc'd, if he be ashamed of me before those who labour to make all men ashamed of me. Oh consider this you that would be accounted good amongst them that set an high esteem upon good men: but if you meet with those that scoff a [...] goodness, you are for them too; you are silent at least when the ways, and name, and people of God are blasphemed or reproached, especi­ally if it be a friend, or a customer, or a great man; then you must say as they say, [Page 43]or at least say nothing to the contrary. Re­member what Christ hath said, and how he wil look upon you as being the shame of profession, and of his name, when he comes in his glory; how do you expect to be justi­fied before all the world, who dared not to be good in all places, and all companies?

IV. Some are so far perswaded that they wil be Christians in respect of the whole visibility of profession, but they wil not take up the power and spirituality of it; they wil reform so far, that they will cleanse the outside, abstain from all visible ungodliness, yea and take the form of god­liness too, as the Apostle mentions some who did so, 2 Tim. 3.5. Having a form of godliness, and yet they did deny the power; that is, they did refuse to stoop to the power of it; there are two parts of Religion; the form which is visible, and lies open to men; this consists in reforming the outward man, the denying of ungodliness and worldly lusts; this is the negative part. It lies also in a performance of all those duties which come under the observation of others, as hearing the Word, reading, conferring of it, pray­ing in the publick, and in our families, with a sober and unblameable conver­sation towards men. All this a man [Page 44]may submit unto, and yet be but almost a Christian. For there is yet another part of Religion which is the very soul of it; and this lies hid from the eyes of others, and consists in two things principally. First, in the performance of secret duties, as self-denial, self-tryal and examination, watch­fulness over their hearts and thoughts, mor­tifying of inward corruptions. Secondly, it consisteth in the frame and bent of the heart, in these and all other duties towards God. The main of Religion lies here in fearing and loving of God. These are things which men may, and do often omit and passe over, who yet do embrace the whole body and outside of Godlinesse. Praying, Reading, Hearing are but the Ca­binet which contain this Jewel. But god­liness consisteth in a right and true disposi­tion of the heart under these. Now if Christianity did imply no more then most men conceive it doth, if it were only an abstaining from gross and common pollu­tions of the world, and taking up of all those duties which are commonly confest to be such, by men professing themselves Christians, they would be Christians alto­gether. But the Lord will finde amongst those that perform the duties which make men visible Christians, and submit to all [Page 45]his Ordinances, many that are but almost Christians at the most, and that upon this account, because they never attended unto the spirituality of duties. They prayed and heard the word, & received the Sacra­ments, but they were carnal still; their old hearts did continue; their practices were changed, but their principles and their in­terests were the same still; their faces were turned but not their affections; the one stood towards God, but the other was toward some lust or other.

Fifthly, Some would be Christians in all things, till it come to the beloved sin, till it come to profit and losse, and when they are touched here, they cry out, The Lord pardon me in this one thing. If the Mini­ster press at any time upon men the neces­sity of an universal change, they mistake it, and think that by this universal we mean a general change, that is, a change in the grea­ter] and more visible part; A leaving the greater number of known sins, and a sub­mitting to the greater number of known du­ties; they think no rule so general, but ad­mits of some exceptions in particulars. They think one sin may be reserved with­out prejudice to their closing with Christ, and think they may hold fast enough with one hand upon him, though they keep the [Page 46]other to take hold of sin and vanity. If at any time they apprehend the truth as bent against the toleration of any sin, and they see a necessity of parting with Dalilah, or Heaven, then they say This is a hard saying, who can hear it? They would willingly be followers of Christ, if he would give them a dispensation for some things which they account but smal: though the least sin is too bigg to lie with Christ in the heart. How many do part with Christ upon this point, when he comes to cross their profit and gain, who yet are troubled to lose him, and go away like the young man, Mat. 19.22. with tears in their eyes! they will do much rather then live without hopes of Heaven, til it come to the cutting off the right hand or foot, or plucking out of the right eye; this is like the way in which Bar­nabas and Paul parted. Christ and they go together in many things, but when they come here they must needs part.

VI. Some are so far perswaded to be Christians, that they are ashamed to be reckoned amongst the opposers of Religi­on. They abhor the seat of the scorner, and wil not willingly hear godliness deri­ded; they are convinc'd of the happinesse of those that fear God, and are convinc'd who they are, they would willingly be ac­counted [Page 47]favourers of such, and wish they were in their conditions: yet notwithstan­ding all these things, something holds them from coming up fully to their steps; either they are possest with a sluggish spirit, and wil not set themselves forth in the duties of a Christian, or else they are se­cretly glued to the world, and wil not run the hazards of Christians. One plays the sluggard under his convictions, and cries out thus, I would fain have knowledg, but I cannot allow the time to search the scrip­tures, nor to read good Books, nor to fre­quent the company and conferences of the people of God; another says, I approve of Prayer, it is a duty, but I have not parts nor praying gifts; these are but idle excu­ses of hearts that will not come up to God fully; for were your hearts set to know God, you would find time enough out of your idle and unnecessary businesses to seek after knowledg, nay you would cut it out of your time that you spend in eating, drin­king, and sleeping; have you not borrowed sometime from these to satisfie your lusts? and for you who pretend an excuse for the omitting and neglecting of duties in your Families, and in private, which you are convinc'd ought to be done, [Page 48]and you think to salve it with this that you have no parts; alas this is a fiction in some, and a vain excuse in all that plead it.

For 1. Have you not abilities to express your present apprehensions, and concepti­ons to all men you meet with all, and con­verse with? are you not able to speak appo­sitely and readily in buying and selling? you that can express what you conceive of all matters that come before you, may conclude that neglect of prayer does not arise from a defect of expression.

2. If God should take you, and shake you over hell, and you had but eminent and deep impressions of your danger herein, you would surely then pray and cry; you would finde words if you did feel your wants, or apprehend your danger; it is nothing that you want but impression.

3. Do you not see men abundantly be­neath you in parts add natural abilities, that yet are able to come to God with boldness, speak out their own and others wants free­ly to God?

4. ‘Know, it is not parts but grace that fits a man for duty. I never knew any that were wrought upon truly, how ever weak in parts, but was able to Pray without a Book; and I do believe that the spirit of Prayer [...]s an essential part [...] of the work [Page 49]of grace, Zach. 12.10. Rom. 8.15. And that a man may as well live without breath, as he can be a Christian with­out the spirit of prayer.’

V. Be thy parts never so low & weak, yet use them for God, & he will augment them, Mat. 25.29. To him that hath shall be given. Grace wil bring with it such gifts as are of absolute necessity to maintain a communi­on with God, and such is the spirit of Prayer: never any man did conscientiously use weak and tender parts for God, but like the bread which Christ brake for the multitude, they did increase upon his hands in breaking.

Besides these which are hindered by a slothful sluggish spirit, others come not up fully to the life of Christians, from a secret tie which is betwixt them and the world; they are loth to hazard their peace or cre­dit amongst men. Many men notwith­standing they are convinc'd of the ways of God, and how they ought to walk, yet are so studious of a peaceable quiet being in the world, and so covetous of every ones good word, that they had rather venture the loss of Heaven, then the displeasing of any man; they wil be for godliness in their opinion, and they wil own the people of God, until it comes to this, that they must [Page 50]appear, they must shew themselves, and this wil displease such a friend, and such a neighbour, and they shal suffer by being counted a man of this or that partie; this makes them draw in, as the Pharises did, who believed, but yet would not professe Christ; they would shew any under-hand kindnesse to him, but they would not be openly seen to be his followers, especially where their peace or credit would be im­paired, John 12.42. Neverthelesse, among the chief Rulers also many beleeved on him, but because of the Pharisees, they did not confesse h [...]m, lest they should be put out of the syna­gogue: Thus you see many men go far, not onely in respect of conviction, but also of complyance with the truth and ways of God, and they seem to most men to be al­together Christians, and to the best of men to be almost such, and yet they are as far from being that which they would be ac­counted, and what others desire they would be, as Agrippa here was from being a Christian, who was never such. Thus I have finished the first head, and have shew­en you what kind of perswasions these are which are found in such as are termed al­most Christians.

The next thing which was proposed to be opened, is the spring and rise of these [Page 51]perswasions; in which I am to consider,

First, the extent of these.

Secondly, the defects of them; and here I am to shew you whence it is that carnal men are so far perswaded, that they seem to be almost Christians, and then bow it comes to pass, that being brought so far, they do not prove altogether Christians.

CHAP. V. Whence these perswasions do arise.

WHen we consider the thick darkness that is in the understanding natu­rally, and that gross opposition and enmi­ty that is in the wil against God, and his ways, we may justly wonder how it comes to pass, that any truth gets into the for­mer, and that it should find any kinde of complyance or favourable entertainment in the latter; yet consulting with experi­ence, we may see that the truth doth get in­to the understanding by way of conviction, and into the wil by way of perswasion, and works to a very great height both ways in those who yet do not graciously submit un­to it, and obey it from the heart, and if we lay our reason to our experience, we may p [...]rceive that this ariseth

1. From the relicks of the light that are found in the natural conscience, Prov. 20.27. The understanding of a man is the candle of the Lord. The Lord set up a light that shin­ed gloriously in the soul at first, and cast her beams far and near, so that it was able to see a far off: and all the off-springs of his reason, even down to a thousand Gene­rations, were yet pure, and ful of light; so that although man had made a thousand inferences from one principle, the last had been as ful of light and clearness as the first. The soul has now lost that vigour and strength to discern things remote; yet she is not wholly without light, but as a candle shews those things which are neer it very plainly, though such as are remote, it disco­vers weakly or not at all: so that light which was once in man, and did like the sun send forth his beams to the remotest parts of the horizon, now being weak and languishing, discovers onely some few things. The soul dos stil retain some of its first-born notions, wch do shine forth in pure and unspotted beams, ful of convincing light, and of undoubted truth, in which all agree. Jew, and Gentile, Barbarian and Scythian, bond and free; these are the com­mon principles vvhich boil up in every man, and do rise with that strength and [Page 53]clearness that none can fully stop them who have industriously endeavoured it.

Such as these:

First, that there is a God.

Secondly, that the soul is immortal.

Thirdly, that there is a Law by which man ought to stear all his actions; and as they do agree or disagree with this, so they are to be accounted good or evil.

Fourthly, that this God who gives Laws to all creatures, especially to man is just, and wil in Justice punish those who wilful­ly break his Laws; These are truths which we may find in the consciences of all men that have no light, but that of nature, Rom. 1.32. Who knowing the judgement of God, (that they which commit such things are worthy of death) not onely do the same, but have pleasure in them that do them, Rom. 2.14, 15. When the Gentiles which have not the law do by nature the things contained in the law: these having not the law, are a law unto themselves, which shew the work of the law written in their hearts, their conscience also bearing witnesse, and their thoughts the mean while accusing or else excusing one another: Nay if the Scrip­ture said nothing of the complyance of the Heathen with them, they themselves would abundantly testifie their agreement with the Scriptures in these things. I might raise [Page 54]all the Philosophers out of their graves to hiss the Atheists of this Age out of the world, who would deny those to be men that denyed a God, and would reckon those as beasts, and worse, that would question the immortality of the soul, or question whether the creature should receive a law from his Creator, or that should claim to themselves a liberty to do what they list, as if there were no standard to measure good and evil by. The Heathen would make many practical Atheists to blush at last, who could say, Non solum jus & injuria a natura dijudicantur, sed omnia omnino honest a & tur­pia; nam & communis intelligentia nobis res notas efficit, ea quaein animis nostris inchoavit, ut honesta in virtute ponantur, in vitiis turpia. We are not only able (says he) to judg of right and wrong betwixt man and man; but we are able to discern what is good, and what is evil, and all this by the light of nature. God has made such indelible stamps and impressions of these first principles upon mans reason, that til he be extreamly cor­rupted, or Judicarily hardened, he disco­vers a transcending excellency in goodness, and an infamous blot upon wickedness; yea they who for the love of sin (that they might enjoy it quietly,) have laboured to si­lence these first whisperings of nature, and [Page 55]to blot out what the finger of God hath written upon their hearts, have but labour­ed to wash the Blackamore white; & when the Atheist in practise has laboured to be so in opinion, he has been but a Sceptick at last; these truths like nature under forcé return upon them again, and they are some­times constrained to fear the Deity that they flout at, and to dread him that they have oft denied. Now seeing it is thus, that such seeds of the knowledg of good and evil are left in every mans heart natu­rally, it may wel be, and does very oft fall out, that when men come under the word (before they have sinned away this light, and are brought to a deadly Palsie) by that oil which the ordinances do add to this lamp, and by accession of more light from the same, men see these things more clear­ly, and many things more which were too remote to be discovered by their first light; hence it comes to pass that he that by the light of nature saw that there was a God, now sees something of the nature of God, of his worship, and is instructed in this; he that saw that the soul was immortal, and that there vvas a blessedness or misery fitted to it, sees vvhere & what it is. He that saw sin confusedly, novv sees it more distinctly; yea he sees not only these things, but deduceth [Page 56]many things from these, and may have a general insight into all the ways of God, so that men meerly inlightned, and having their naturals polished and varnished over by the often rubbing over of the Word, may come to great convictions of the truths of God. yea, and these convictions may have some con [...]derable influence upon their wils without the help of grace, by the help of this one thing, which is the nature of e­very being, it loves and seeks his own good; this is the language of every being, Psal. 4.6. Who will shew us any good. No man seeks evil formally as such, but as it is disguized by Satan, or drest up by his own wanton and corrupt fancy, and made to appear in the habit of goodness, as the Witch of Endor raised up the devil in Samu­muels garments. Thus as men are convinc'd of the good that is in God, and his service, so they may from those common convicti­ons set themselves to seek him, and apply themselves to his ways and ordinances. And though no man sees the chief good in God and his ways, but he that is graciously inlightened; yet common light may dis­cover a kind of good in God, and in the seeking of him; and proportionable to the good they discover in spiritual things are their perswasions to embrace, and endea­vours [Page 57]to attain them. Hence many without grace go far, but none far enough to reach the kingdom of God; we have an ex­ample of this in the young man, Matthew 19.20. who without special grace upon the stock of his natural abili­ties, with the additional light of the means under which he lived, went very far in ob­servation of the Law, and offered very fair at Heaven, seeing doubtless a great good in salvation; but the reason why he went not through with his purchase was this, he saw not the supream good in it; though he apprehended it a good thing to inherite­ternal life, yet he saw something which to him was better; had this been the chief good in his account, it would have been his chief desire. And doubtless seeing all have the same stock of these first principles to trade upon, by living under the meanes they may be so heightned, that they may see (what he did) a degree of goodness and happiness in the enjoyment of spiritual things, and may be induced to do, even as he did (having a proportionable measure of perswasion) to embrace those things, and to comply with the means leading to them. These are perswasions, or else they would not be moved to do any thing; they are not ful perswasions, for then they [Page 58]would stick at nothing: but they are imper­fect, & are more or less, according to those apprehensions which they have of the ex­cellency of God, and of his ways, of which the natural man by the light of nature, and the super-added light of the word, may have a weak sight, but without the work of grace cannot have a true sight, such as should draw him out to seek after God with all his heart; yet though he sees not all, he sees much; and though he will not do all that he is commanded, yet he wil be per­swaded to do many things; for though a carnal man cannot apprehend any good in the strictest profession of godliness, which is accompanied with the greatest self, deni­al, and exposes men to the greatest hazards, yet he dos oft apprehend much good in par­tial complyance with Religion; for this he supposes may not spoil his particular inte­rest, and yet may attain the end, which is true happiness; upon this account most men have their measures of perswasion, some are greater, & some less, but some do border upon a ful perswasion, they are almost per­swaded, or perswaded to be almost Christians.

2 These perswasions do arise from good education in many, good counsel & instru­ctions being wrought wisely into them by the skil and industry of their Parents and friends; & these being backt with good ex­amples, & fenced by discipline, many have [Page 59]been drawn by love to entreat, or driven by fear into a profession of what is good, & by long custom they seem to have gotten a na­ture, and they act in a profession as if they were disposed to it by grace; & whi [...]es they want the temptations which others have, they seem to be fully perswaded to be Chri­stians; but when friends or parents are taken away, who were as a hedg about them, and kept many temptations from approaching neer them; or when they are taken from their friends, and called to live upon their own stock in some place, where they see o­ther examples, & meet with temptations of all sorts, they soon shew what, and whence their former perswasions were: they shew that ignorance of evil, or want of temptati­ons to it only made them seem good; But without doubt next unto grace, good edu­cation dos most of all work upon the spirits of men, yea it can do any thing but renew the heart: we [...]ee how children suck in the opinions and perswasions of their Pa­rents, and ordinarily they do more zeal­ously defend what came from them by tra­dition then what the light of the word af­forded them. Nay it is no very difficult thing for parents to draw their children to imitate the; for the examples of those whom vve love, perswade to that which for itself we do not love, yea and being drawn once to do any thing in imitation of anot [...]e [Page 60]whom we honour, we continue in it, lest we should be a dishonour to our copie; and thus by continuance we come to be per­swaded of what we do, and arise so high in notion and external profession, that no­thing is wanting but the power of those truths which we assent unto, and spirituali­ty of those duties which we perform. Thus the Parent or the master makes his child or servant almost a Christian; but its the Lord only can make him altogether such.

3. Convictions and perswasions rise high by some special providence; God knocks so hard at the door of natural mens consciences by some afflictions, or emi­nent danger of death, that although he does not open the heart as he did Lydias, yet he makes a breach, at which some truth enters, which coming in with such conviction and power, for the present (yea and perhaps for the future) makes some changes in the mans apprehensions and re­solutions. Thus Pharoah himself was con­vinc'd of the power of God under affliction, whom he would not know in prosperity. When Gods providences were calm, he thunders, as if there were none greater then he; but when God thunders, he is calm, and is brought by degrees as the storm did in­crease, to consent to Moses demands, though [Page 61]never fully and with all his heart. Ahab when he was terrified with the sharp mes­sage of Elisha, how does he seem as a man changed, 1 King. 21.27. he puts ashes up­on his head, girds him with sackcloth, as a man mortified and dead to this world; yet who that reads the story of Ahabs life, judges this to be any more, then the light­ning which shined in his conscience while the Prophet thundred. Thus we see men upon a sick-bed, while they are under strong apprehensions and fears of death, yea and of hel too, promise much to others, and re­solve much with themselves, yea and per­swade themselves that they are in good earnest, and engage if God spare them, that they wil be altogether Christians, and give great hopes to others, while the least we can judge of them is, that they are al­most Christians. There is no evil that con­science convinceth them of, or any friend can mind them of in their former lives, but they wil confess, lament, and covenant a­gainst; no duty then discovered, but they wil assent unto, and ngage to take up if God wil try them, the terrors of the Al­mighty are so dreadful, that they vvil do any thing rarher then go to hell. Thus Francis Spira, who deliberately and in cold blood denyed the truth, yet when he lay in [Page 62]his bitter agonies, he said, if he might be but freed from them, he vvould despise all the tyrants in the vvorld, he vvould never be afraid to profess the truth vvith the greatest hazard. When the foolish Virgins were alarumed with the noise of that dreadful cry at midnight, Behold the Bridegroom comes, they then begin to look to their Lamps, and they begin to cry for oyl, a thing vvhich they never sought for before; when they vvere awakened vvith the terror of the Lords approach, then they run too and fro from one to another, crying, give me a little of your oyl; nothing less enquired for before, nothing askt for else now, though it be a truth, that the Judge stands before the door, James 5.9. yet men are nothing moved at this, they wil lie stil as long as he stands stil; but when he begins to knock at the door by some special pro­vidence, and threatens to come in speedily, then you shall see how a man wil bestir himself, he vvil do any thing, suffer any thing rather then God should break in upon him in this condition; then for a messenger, for a Minister, or some understanding Christian to instruct him, ot intercede for him; there can be nothing then proposed to him while the dread of the Almighty is upon him, that he wil not submit unto, and [Page 63]accept of; and all this while the heart may not be changed; all this may arise from hence, he begins to see what a fearful thing it is to fal into the hands of the living God; thus the Lord who stands always at the door, knocks at mens consciences at one time or other; at some mens often, and some stronger as wel as oftener; and it is no wonder if such stroaks do beat in some light into the soul, and make some change in a mans resolutions for present, and practice afterward.

4. From the searching and convin­cing power of the Word under which men live. The Word is sharper then a two edg­ed sword, a discerner of the heart and se­cret thoughts; it enters into the very souls of the wicked, and discovers what is with­in, but doth not change them; it works a re­formation, though not a regeneration, Heb. 4.12. The word of God is quick and powerful, sharper then any two-edged sword, piercing even to the dividing asun­der of the soul and spirit, and of the joynts and marrow, and is a discerner of the thoughts, and intents of the heart. Thus the wicked themselves have found. How did Paul get into Faelix his conscience, and ransaked it? what an Earth-quake vvas there for [Page 64]the present? The Judge on the Bench trembles, while the prisoner at the Bar preaches. This is the case of many a scof­fer at godliness, and of such as deride and despise the Preachers and professors of it; they come to hear for novelty, as Faelix would hear Paul; but the Minister (not­withstanding the contemptible thoughts they have of him, and the resolutions they have to sleight all that he says) gets within them, rips up their hearts, shews them the secrets of their thoughts, and they are so far awed with this, that they go away con­vinced of the evil of their thoughts and wayes, and perhaps resolved to be other men; yet time and temptation eat out these things, because there is no depth of earth for these to take rooting in.

5. Men go thus far to quiet their con­sciences; though an unregenerate man will do nothing for God, yet he wil do much for his peace; when once the word hath a wakened conscience, and rowsed that, when it hath taken him by the throat, and brought him to the judgement, then he pre­sently cries for composition, then he desires a parley, and then he makes termes for his peace; Any thing to stop the mouth of an accusing conscience, especially if it begin to condemn, as wel as to accuse. Hence it [Page 65]is, that many wicked men do many things in which they neither please God, nor them­selves; they please not God, because they do them not upon good principles; they please not themselves because they are contrary to their lusts, which yet are as strong in them as ever; but they do them to calm consci­ence; they think it better to listen to con­science rather then to their corruptions, because the pleasure of sin doth not coun­tervail the sorrow and trouble that it brings with it; and surely this is the strength of such mens reformation, their present peace is broken, conscience is enlightned, they must either deny their lusts, or live in a pre­sent hel; if it were not for this present fore­taste of evil, they would not be moved, they would despise all the evil which is threat­ned to come.

6. God hath some special ends in these things: as

First, God hath a design to honour the word, and he makes the wicked themselves witnesses of the truth, and power of it, as wel as the godly. They carry up and down in their lives the pledges of the same. For their restraints do prove the power of it as wel as the others conversi­ons. Though they wil not love God and his ways, yet God wil make them fear, and [Page 66]though we do not preach to their hearts, yet we shall preach to their consciences: and they shal be brought in at the last to prove what we preached was true, they themselves having experienced it. Nay let me add this, that the bridling and curbing of wicked men by the Word is a greater evidence (in some sense of the power of it) then the governing of the godly. Those few things which the wicked do for fear of the Word, shews the power of God more then those many things which the Saints do for love of it; the reason is this, because the godly have new and tender hearts, which are easily wrought upon, and are rea­dy to comply with every command of God; but the other have hard and stony hearts, unapt to yeild. The strength or sharpness of a sword is more seen by ma­king a smal impression upon steel or stone, then a large one upon wax; and surely Gods word is glorified not onely by converting, but by restraining; by chaining up the Ly­on, as wel as leading the Lamb; the scars which unregenerate men carry of the Ministry, prove it mighty through God.

2. Gods end is to give men here a fore­taste of the judgement to come; God keeps ‘a petty sessions here, before the great Assise. Faelix had a taste of this Judgement;’ the [Page 67]Lord made him to feel something of what he heard, and while Paul was reasoning of judgement ro come, God made it seem pre­sent; and the Judge is by the authority of the Word put into the place of the priso­ner; he trembles as if he were really at the Bar, which Paul had but now discovered, Acts 24.25. Thus the Lord deals often with wicked men, who sleight all bonds, and cast the cords of God far from them; he binds them fast in irons, and reserves them in chains for judgement to come; and though they seem to have the only liberty of all men, and to enjoy all pleasure, yet they carry some relishes of this day upon their spirits, which are as the chains which the prisoner draggs after him. Nay he dos not only keep them in irons thus, but he gives them some tasts of hel it self, such as Cain and Judas had, and then he takes them out of one hel, and throws them into another, as the Saints are in Heaven, oft times before they die, in the assurance of their interest in it: so wicked men are oft in hel before-hand, by their fore-tast of it.

3. To leave men inexcusable; nothing wil strip them so naked at the last day as these perswasions which they had; according to the measure and clearness of these, such [Page 68]wil be their shame, and such will be their confusion, to see how near they came to the kingdom of God, and yet shut out. God convin [...]es those of sin whom he intends to save, that they may condemn themselves, and justifie God here; and he convinces ma­ny whom be intends not to save, that they may be forced to justifie him hereafter, when he shal condemn them, Psalm 51.3, 4. Against thee have I sinned, that thou mayest be justified when thou speakest, and pure when thou judgest. David did not sin that God might be justified, but David was convin­ced of his sin, that God might be cleared, and David condemned in himself. Saints convictions make them humble themselves, and the convictions & restraints which are thereby made upon wicked men, will make very much for the justifying of God at the last, and for the taking of all excuse from them; for they can never answer this plea: If there were not evil in sin, why did you fear or refrain from any? and if there was evil in it, why did you not refrain all sin? and this will stop their mouths, that they had knowledg of this day, & of the judge­ment of it; for God wil take out a copy of the Judgement of the day out of their own consciences.

CHAP. VI. Shewing the reasons why men so far perswa­ded go no further.

QƲ. How comes it to pass that men thus far perswaded go no far­ther?

As it is a wonder that men go so far as some do without grace; so it is as strange a thing, that being brought so far, they should stop here; but this is

First, from Satan; he labours to blinde their eyes, that they should not see the things that belong to their peace; but if he cannot keep them in a gross darkness, and in a total neglect of Heaven, then he hath a hundred ways to couzen them, and to bring them to composition, and to per­swade them to half it with God; if he can­not keep them where they are, yet he will make them sit down in the mid way to Heaven; he knows that he that underbids shal buy the truth no more then he that never cheapens it. He knows Christ hath set the price upon it, and he that vvil not give all that he hath for the kingdome of Heaven, shal as surely lose it, as he that wil give nothing. He that wil keep one sin, [Page 70]or deny one command of Christ to submitt to it, shall thereby be excluded as well as he that yeelds in nothing to Christ; the de­vill does labour therefore to hinder awa­kened soules from comming up fully to Christ; when he cannot hinder them from doing something, he wil perswade them to keep the right hand, or to spare the right eye. If they will take their lamps, yet he wil not suffer them to take oyl for their vessells; and this way Satan cousins not a few, who can­not be tempted to sitt still, yet are easily kept from pressing forward to the mark.

Rea. 2 From their consciences. Conscience having attained its end which was peace, the man sits down. It was nothing, but trou­ble of conscience at first that makes such men stirr, and now, by doing something, having obtained a little peace, they say, soul, thou hast enough; they never act in religion beyond necessitie; nor goe further then the terrours and feares of conscience will drive them; and these are oft times removed with­out grace, and they sit down without Christ. I shewed you in the former how the devill did hide from them the extent of their duties, and the latitude of Christ commands, that so they might not attempt to goe far­ther then h [...] might consent unto, with [Page 71]security to his own interest in them, having cozened them into a good opinion of them­selves & mis-represented the work of grace, and the change which is wrought in them; they think all is wel, and conscience is in a great calme, and this being once asleepe againe they settle upon their lees; the dregs which are yet left are not purged out; for all the motions of man which proceed from no other principle then the feares of death & hel, carry a man no farther then to seeke his own peace; the conscience is wounded, and if the man can lick that whole again, hee is quiet; but if the will were wrought upon he would not set down till he were perfectly changed.

Reas. 3. may be from their own corrup­tion. Being awakned by the word they be­gin to stirr under the sense of the danger, and being convinced of the truth they re­ceive it with joy, and like Herod do many things, til it comes to some peculiar corrup­tion, and there they are stopped; there is some darling lust or other that they can­not leap over; they march like Jehu furi­ously vvith a seeming zeal for God, til they come to the golden Calves of Dan and Bethel, and they cannot pull these down; some lust, some interest, some ad­vantage hinders them from following [Page 72]of Christ fully, and had they but grace in their wils sutable to the light in their un­derstandings, they would be Christians in­deed, as in the case of Jehu, 2 King. 10.25, 29, 30. The young man in the gospel goes on very chearfully, and bids fair for Heaven, as one that was resolved to have it upon any termes, Mat. 19.20. What lack I yet? He seems to be vvilling to give more for Heaven, then all had yet given, and to do more, then yet he had done, as if all that God had required in the law had been too little, and too low a price for glory; but when Christ makes a proposal to him which met with his darling sin, which was the love of the world, he goes away sorrowful. This man that was so near the kingdome of Heaven in all appearance, leaves it be­hind him for the love of one corruption; this is the case of every haif-Christian; one Iust or other hinders them, (though they seem to run wel) and parts Christ and them for ever.

Reas. 4. From the meanes they live under; they may live under a fawning and flattering Ministry, who vvil perswade them that the smoak is a fire, and the spark is a flame, that cry peace, peace where there is none, healing their vvounds sleightly, and daubing them vvith untempered mortar, [Page 73] Ezek. 13.10. How many are there that go to Hel in peace, whom their Ministers ca­nonize here for Saints? how many are care­less of themselves, by reason of their Mini­sters considence, who wil salute his people by the name of beleevers, as if he knew their place in Heaven? This makes them think they live high, when indeed 'tis he that preaches low, and that all is wel, be­cause he never shewed them how ill it is. Men preach the work of conversion by halves, they search not their people to the quick, they come not neer the consciences of their hearers, neither do they labour to do it; if they can cloath their matter in sil­ken and soft language that may please the ears of their people, and gaine applause a­mongst them, they think all is wel; and it is no vvonder if they think as they do, and thus both go down slumbering into hel.

Reas. 5. May be in respect of God, and that in a four-fold account.

1. In respect of his Justice, he punishes their disobedience to their former light, by vvith-holding of light from them, Rom. 11.28. and because when they had but little they were not faithful with that, therefore God wil trust them but with lit­tle; it is just vvith God to punish the abuse [Page 74]of natural light and gifts, by a with-hold­ing of supernatural.

2. God doth it to shew his soveraignty; grace is absolutery his own; he ows it no man, but gives it to whom he pleaseth; he denies it to the inlightned and convinced, and to him that is almost a Christian, he refuseth to the Scribes and Pharisees, and gives it to Publicans and harlots, Mat. 21.31. that men might know that he wil do what pleaseth him with his own.

3. That he might shew what the will of man is, and how vain a thing when left to it self. God wil have us to see that it is not of him that willeth, or of him that runneth, but of God which sheweth mercy, Rom. 9.16. If it lay in the wil of man, doubtless men so far perswaded would turn to God.

4 God orders it so, that he might be ad­mired, 2 Thes. 1.10. in them that beleeve, that they that are saved may see its wholly from God, when the people of God shal see those that followed them so close in pro­fession, that they tread upon their heels, and perhaps in parts and common gifts exceeded them, when they shal see these standing on the left hand, and themselves on the right, they wil then easily see what it was that made them to differ, [Page 75]they wil then cry out, grace, grace, and ad­mire the wisdom of God.

CHAP, VII. The first Ʋse of the Doctrine.

USE 1. This speaks terror to those that are not at all perswaded to be christi­ans. If those that are almost christians are like to fal short, what wil become of those who are so far from being christians, that they have onely the name, and nothing else? that have not the shew and appea­rance of being such? what wil become of the prophane, the Drunkard, the Swearer, the Scoffer, the Sabbath-breaker, and the unclean, of him that is so far from carrying oyl in his vessel, that he hath none in his lamp? if those that in the judgement of many passe for righteous, shal miscarry, what wil become of those whom all men brand with the name of wicked & ungod­ly? If some shal be sent to hel from the soci­ety of the Saints, who went so far, that they were not discerned by the strictest profes­sors, as the foolish Virgins: what wil become [Page 76]of them, that are the companions of the wicked, that eat and drink with the drun­ken. If God deal thus with the green tree that hath leaves, yea and some fruit, because his fruit is sowre, or not ripe: what wil the Lord do with the tree that is dryed up, and hath neither fruit nor yet leaves? surely God wil bind these up in bundles, and cast them into everlasting burnings. O consider with your selves, you have heard how far a man may go, and yet be but al­most a Christian; are not many of you con­vinc'd that you fal short of these, and that you come not neer those vvho yet sal short of the mark of the high calling? if these shal perish vvho go beyond you; hovv can you possibly escape that come not up to them? surely this must needs convince many of you, that your coudition is ful of palpa­ble and manifest danger; Ile not spend time to reason out the misery of your con­dition, nor to convince you concerning these things, for you carry up and down with youthe vvorm vvhich gnaws you al­ready. The Drunkard and the Swearer I am perswaded, is condemned of himself; but I shal hasten to address my self to ano­ther sort of people vvho are ready to be more quiet then you, and to please them­selves in hopes that it is not so bad vvith [Page 77]them as vvith others, vvhen perhaps it is vvorse with them then all the rest.

I shal now turn my self towards those who would be accounted Christians, and do in a measure and degree more or less comply with the ways of God.

CHAP. VIII. The Second Ʋse which is of Examina­tion.

USE 2. Give me leave (my friends) to make application of all that hah been said unto you, for I have spoken this principally for your sakes. Dos not this place begin to put on the face of Religion? you do not only professe your selves to be Christians, but many of you do believe that there is more in being a Christian then a bare profession, and that to be a Christian is more then to be called a Christian; you would pretend to be Christians in the strictest sense. Oh my friends, is it an ho­nour to be called, and accounted a Chri­stian, and is it not much more an honour to be a Christian? if there be any good in be­ing a Christian, then labour to be such in­deed, and if there be no good in being so, [Page 78]then do not pretend to be so; either labour to be what you would seem to be, or do not pretend to be what you desire not to be; be christians in truth, or be no Christians in appearance. I know you cannot hear the things which have been spoken to you, without some convictions; you must confess that your conditions have been ript up, and by what hath been said, if your hearts be not in a deep sleep, you must needs be sensible that many of you are very far from being christians, and the most of you are but almost christians. Are these things of a slender consideration? can you think that this is your condition, or suspect it, and yet: be quiet? nay can you chose but trem­ble to think what a dreadful thing it is to be but almost a christian? some of you perhaps are convinc'd you are not almost Christians yet, some that you are but almost, and some are so guilty, that you dare not put it upon the tryal, least it should be manifest that you are such as the doctrine hath discovered. Some of you perhaps are like Gallio, you care for none of these things; you are resolved to be quiet what ever the Minister says, not minding that there is a greater that con­demns you then the Minister; if we could [Page 79]throw hel-fire about your ears, and scorch you with the heat of the Word, yet you would be quiet again so soon as you can get out of the sight of the pulpit, and the sound of the Minister; if we could cal for fire from Heaven, as Elijah did, 2 King. 1.19. Tel me, do not many of you sit here in little ease? are you not sometimes under much trouble, and under many convictions while you are under the word? but when you are out of the noise of that, you grow quiet again. Ah my friends, wil you ne­ver be serious, and in good earnest? will you always be betwixt jest and earnest? will you alwayes dally with convictions, and trifle with eternity? shall all that I have spoken to you from this Text be to no purpose? shall I conclude, that the Lord raised me up in judge­ment to be a witnesse against you? Pray give me leave to reason with you a little, and oh that the things which have been delivered to you, were written upon your hearts, that I could but make you sensible of the danger of that con­dition in which many of you are. Oh that I could so affect my own heart, and yours in this thing, that those words which Francis Spira breathed out [Page 80]in his agony, might be ever sounding in our ears; It is a fearful thing to be almost a Christian. I beseech you brethren enquire concerning your conditions, and compare your selves with the word which hath been preach'd. Gather up those convictions which you have met withall in this dis­course, and see what answer you can make to the Inditements which your consciences have drawn up against you from it.

If conscience have not acted its part hi­therto, let it do it now. Begin and judge your selves, that you be not judged of the Lord. Better it is to judge your selves, and lie in the dust, then to be judged of God, and cast into hel-fire. I would intreat all you that have at any time attempted any reformation, and pretended to a change: to consider seriously of this thing. Are there not some here, who have been under great convictions of the evil of your conditions, and when these vvere strong upon you, you made great promises of reforming, and of being new men. Nay, you could not conceal this, but others have taken notice of it, good people took notice of it, and they had great hopes; and wicked men took notice of it, and perhaps for present were startled at it; but have they not since said loe, see what is become of such a mans re­formation, [Page 81]the man is become like one of us again. I am confident here are those amongst us who will be stung to purpose, when they come upon their death-beds, when they do but look back, and consider what convictions they had, what promises they have made, what profession they have taken up for a time, and how neer they came to be Christians, and how they have fallen away from their profession, and are fallen to their wicked practises again in private, yea and sometimes to plead for these evils of vvhich they have been con­vinc'd.

Others of you that have not fallen back so visibly, yet how have you stood stil, and shamed the hopes of Gods people, who have expected greater things from you, then they see, or find! It may be said of some of you, as it was of the Galathi­ans, ye did run wel, who did hinder you? you seemed to begin in the spirit, but wil you end in the flesh? you did run at first setting forth, and you were very sensible, and seemed very serious, but now you slack your pace. Is there lesse evil in sin now, then vvhen your eyes vvere first opened? you could then roar and cry, oh the evil of sin, oh my Drunkennesse, my company-keeping, my Carding and [Page 82]Dicing; these were bitter things; but are these things less evil now then they were? I am sure some of you have other thoughts of these then you had; is there less need of Christ now then in former days? or are you less sensible of it? is there less need of zeal for Gods glory now then before, and of circumspection in your walking? is the society of the people of God lesse profitable, or lesse desirable then it was, that some of you vvho seemed to desire opportunities of getting acquaintance with them, are at a stand? Look in­to these things, and tel me whether these things do not speak sadly of ma­ny of you, that you were once almost Christians, and are now gone back, and others are but almost Christians, and therefore stand at a stay, if you do not decline? Oh that I could perswade you to pluck off those Figg-leaves with which you cover your selves, and see the naked­nesse of your souls, acknowledge it, and come to Christ for white rayment, that your nakednesse do not appeare; that profession which you cover your selves vvithall now, will be your shame at the last day.

But here wil arise a great question; How shall I know whether I am a Christian in good earnest or not, whether I am altoge­ther a Christian? Now, you will say this must needs be hard to resolve, because we sin all, and every one hath some defects or other, and will have til we are perfected. How shall we be able to distingish betwixt the defects of a true Christian, and one that is but almost a christian?

Ans. A sounde christian commonly fayls in the manner of performing duties, but he that is but a christian in part fails in the matter; the first fayls in the circumstan­tials; the second in the Substantials of duty. A sound christian performes every duty made knowen to him, the other picks and chooses his duties, such as are easiest or most profitable or most in fashion, or such as are best accommodated to his own parts or abilities. He takes up some, and leaves out others; but a sound christian takes up every duty, em­braces all the commands of God, with equall respect, not having any respect to those things which guide the other is his profession and practice; The one wil performe publique duties, because he can make his advantage of them; there is an honour or a profit attending them, [Page 84]but he neglects private duties, because he can make no advantage of that which no man sees. Or if hee doe performe private duties of prayer, and reading, yet he omits the examination of his heart, and the watching over his thoughts, and the mor­tifying of his secrett corruptions, because these things are hard, and the other are more easie. Besides amongst his publick duties he performes some because they do make most for the discovering of his abi­lities, as a man that hath a gift in prayer, or in opening the word, may do much in them not for the love of the duties, but out of a desire to exercise his owne parts: But he that is indeed a christian will do all that is commanded; though it be a duty which is not fitted to his advantages, nor to w^ch he is not sitted by naturall accomplishments, yet he wil do it willingly and cheerfully, though he can do it but weakly, this was Davids frame Psal 119.6. Then shall I not be ashamed when I have respect unto all thy com­mandments.

Now I beseech you consider this. Are there not here those who do pick and choose their duties, and that live in the con­stant (nay total) neglect of such duties, as they are convinct of? With what face can you lay claim to an interest in Christ, & cal [Page 85]your selves christians? How many are there here that will take up some duties that are in fashion, and yet will neglect others that have a little selfe denyal annext unto them? Can you be disciples of Christ without fol­lowing Christ, nay can you be disciples without following him with your crosses upon your backs? Mat. 16.24. Do not flatter and deceive your selves, it is not every one that cryes Lord, Lord; it is not every one that calls himselfe a Christian that will be found a christian at the last day; that which will pass you for a Christi­an amongst men; wil not do it before the Lord, who judges not with mans judgment. The Lord is impartiall in judgeing; and if you be not so in your profession, & in your o­bedience, be sure of it, the Lord will put a difference betwixt you and those that fear his name.

2. Though all do fayle partly in the matter, and partly in manner of performing duties, yet a sincere Christian labours to finde out his defects, and to be humbled for them; but the halfe Christian either sees or considers them not, and therefore is quiet under them. A gracious soul is much in prying into its owne miscarriages, both in its omissious, what duty hasbin neglected & [Page 86]into its weaknesses; what neglect hath bin in the duties, what grace was wanting, or what was weake in it, and so one duty ri­ses out of the ashes of another. But the other takes noe notice of those things, but con­tents himself when he has done the duty, and is glad that his task is over, even as one rejoyces that he is come to his journeys end; the one sees a reason to pray again, when he hath been at prayer, to begg par­don for the sins of his prayers; but the o­ther sees no such thing; the language of a carnall heart after any dutie (however it be done) is nothing but this Now soul take thy ease. Oh now tel me, be there not many that live in the neglect of duties, publick, and private, family and closet duties, and yet you are quiet under them? this is sad e­vidence that you are of these halfe christi­ans. If you were truly humbled, ii were im­possible that you should please your selves in such a posture; it is impossible for a man or woman to continue resolvedly in that for which he is truely humbled: that which thou groanest under, thou wilt labour to lay downe and if thou art not humbled un­der thy defects, thou art no Christan; Re­member and consider it all you that hear me this day, it is a thing in consistent with the truth of christianitie for a man to live in [Page 87]a willing, quiet, constant neglect of any known duty. The best Christian may be be put by the performance of his known duty: by the strength of some temptation for a time; but to persist in this, to make this his constant practice, and quiet him­self in it, is a notorious proof of a half Christian. But this let me say to you, vvho are complaining of your failings in duty, and are deeply sensible of your wan­drings, and weaknesse, and your souls are afflicted for them, and you are filled from hence with humble thoughts of your selves; God vvil put a difference betwixt your de­fects, and other mens. Be of good com­fort, you shal not be reckoned amongst these halters, and halfers in the vvorship of God; you that make this daily use of the imperfections of your duties to lie lovv, and humble before the Lord, shall never be charged vvith them in the vvorld to come. And you that can neither think well, nor speak wel of your selves in what you do, you shal have this honor, & this comfort, to hear wel of God, and shal have this testi­mony, that you have pleased him, when you shal have the great seal of Gods appro­bation set upon your weak, but sincere o­bedience, Well done you good and faithful servant.

He that is but almost a Christian is unwil­ling to find out his duty, though he dare not live out of the practice of it, being con­vinc'd; but he that is altogether a Christian, does not onely live in the practice of what he knows, but is greedy to know what he ought to practise. It is not so much the li­ving up to what we know, as the desire to know how we should live, that does evi­dence a man to be a sound and im­partial christian. It is possible to find a man that neglects no known duty, and yet is but half a Christian, for conscience may be so awakened, that a man may not dare to neglect any thing which he is convinc'd he ought to do, being known he must practice it, for his peace sake; but this man is not willing to know his duty, he wil not take it up til it be clearly brought home to him, he wil not seek for it, and hunt after it, he wil stop his ears and eys as long as he can, but when he can withstand the hints, and intimations, and convictions no longer, then he cannot but take it up: but he that is a true Christian does not onely practise what he knows, but he desires to know that he may practise; he seeks out for his duty, which a hypocrite wil not do; the hypocrite seeks for his peace in the performance of duty, but the godly man [Page 89]seeks out for his duty; if he have the least hint in the Word of any duty which he hath been ignorant of, he cannot be quiet til he be satisfied about it, til he hath found it out. The other does not more greedily suck in comfort and notious tending that way, then he dos information of duty and directions about it.

Now let me tel you the difference be­tween those two sorts of persons is not more eminently discerned in any thing then in this I am speaking unto. For the highest pitch that such a man can come to who is not fully a Christian, is this, that he may live in the practise of every known duty, yet here he is distin­guished from a sound, hearty, substantial Christian; there is in him an unwilling­ness to be informed, and convinced of his duty. There does remain in every un­regenerate man, (and is the surest mark of unregeneracy,) an unwilingness to come to the light, least their deeds should be dis­covered. Natural conscience, and legal working wil make a man follow the light when once it hath found him out, but no­thing but grace wil make a man love the light, and seek after the light to walk by it, John 3.20, 21. Give me leave to com­mend this particular to your consideration, [Page 90]and take heed you be not deceived here. Here are some of you come to the Word, and perhaps God meets with you, and convinces you of a sin, and you go away, and resolve against it; nay perhaps you make conscience of that ever after; again you are convinc'd of such a duty, and go home, and take up some resolutions to practice it, nay you cannot be quiet in the neglect of it, and you wil say, surely I am now a Christian indeed, for I live in the Commission of no known sin, nor in the omission of any known duty; do I lack any thing yet? this is enough for to make thee pass for a true Christian with others, but this doth not make thee so before the Lord, neither mayest thou con­clude thy self such a one from all this; thou mayest be almost a Christian all this while; for the maine thing may yet be wanting, which is, grace in the heart; thou mayest not neglect duty, and yet thou may­est not love thy duty; thou mayest not dare to disobey the command, and yet thou mayest not delight in the commands of God; if thou hast nothing but convictions and awakenings of conscience, thou wilt never hunt after thy duty, seek abroad for it as Esau hunted for the venison; thou per­haps, when it is brought home to thee, and prest upon thee, wilt receive it as Jacob did the Kids flesh upon his Mothers importu­nity. [Page 91]Oh tel me, are you not troubled when you meet with a conviction under the Word, and you struggle against it, and would fain evade it; you would not wil­lingly see your sin, nor willingly see your duty. Nay, when you do meet with a con­viction of either kind, your hearts do rise against it, and you say in your selves, Oh that this were no sin, that I might enjoy it quietly, or oh that there were no such com­mand to make this my duty; so that though you yeeld to the conviction, and walk by it, yet you are surprized by it; the duty finds out you, you do not find out that, nor go forth to meet it half way; this is a clear sign you are not come fully up to close with Christ; there is as great a difference betwixt you and one that is come fully to the termes of Christ, as there is betwixt green wood and dry; the greenest wood may be made to burn if it be put into the fire & much blown upon, but the dry wood takes fire presently without the help of the bellows. A godly heart is like Tinder, the least spark of conviction that falls upon it kindles it, he complies as rea­dily with the word of conviction, as with the words of comfort; nay ordina­rily catches hold of the former, and im­proves it more then the latter. Balam was so [Page 92]convinc'd of sin, that he dares not go be­yond the command of God; but his beha­viour may prove, that the discoveries which God made to him, did not please him. But David dos not onely follow a conviction, but loves it, and loves the means by which he was convinc'd, Psalm 119.10, 11. With my whole heart have I sought thee, O let me not wander from thy Commandements; thy word have I hid in my heart that I might not sin against thee, Psalm 19.11. David counted the word sweet un­to him, because it gave him warning con­cerning sin that he might avoid it, and be­cause it enlightned his eyes, and shewed him his duty that he might practice it, v. 8. Surely an hypocrite cannot love the word of God upon this account, these are not the breathings of unsound hearts; they say nor as he did, Psalm 119.5. O that my ways wore directe [...]l to keep thy statutes! They pray not as he did, Psalm 119.27.33, 34, 36. Make me to understand the way of thy precepts: Teach me, O LORD, the way of thy statutes: Give me understanding, and I shall keep thy law: Incline mine heart unto thy testimonies. They have not his affections, Psalm 119.14, 16, 20, 72. I have rejoyced in the way of thy testimonies, as much as in all riches, I will delight my self in thy statutes: [Page 93]I wil not forget thy word, My soul breaketh for the longing that it hath unto thy judgements at all times. The law of thy mouth is better unto me then thousands of gold and silver. These are the great and infallible charecters of a heart fully complying with God, of one that is a Christian, and Disciple of Christ indeed; the man or woman that does thus is doubtless such a one as David prayed he might be. Psalm 119.80. his heart is sound with God; but if it be otherwise with you, I tel you you are not yet the Disciples of Christ, you do not follow him in that great thing, in which he is proposed as our ex­ample (viz.) he did not onely do his Fa­thers wil, but he counted it meat & drink to do so.

4. He that is a Christian indeed, labours to be much more a Christian then yet he is; he that is but almost a Christian, con­tents himself with what he is, and thinks all is wel; and indeed this is a sure disco­very of both these. They who are altoge­ther Christians, I mean in respect of their perswasions and endeavours, account them­selves but half Christians in respect of pra­ctice and attainment: But he that is but half a Christian both in practice and in perswasion, accounts himself enough in both. I have heard this complaint fall [Page 94]from the mouth often of one of the emi­nentest christians that ever I knew, I am but half a christian. But I never hear you for­malluke-warm professors so judg of them­selves. These are much in observing the difference betwixt them and others, rather then the disproportion that is betwixt them and others, and that great example by which they are to walk, and that holy Law unto which they are to be conformed, whereas a true christian is much in comparing himself with the Law of God, humbling himself for falling short of that, and not applauding himself for that in which he seems to exceed o­thers; now that you may the better judge of your selves by this tryal laid down, I shal help you a little by branching this Head into these four particulars; for there is none that wil seem guilty of this at first sight, but wil say, I would be more a chri­stian then I am, and I wish I were better, and pray God make us all better, and yet such persons have a secret opinion of their condition that it is good enough, and they strive not to be better: you shall know whether you do reckon your selves altoge­ther christians or not, by these four things.

1. If the performance, some duties take thee off from the enquiry after others; thus it is wit ha half christian, he makes one duty a vail to cover another, he makes one duty a blinde to another, and because he does some things which others neglect, he thinks he does all that is required. Thus it was with the Pharisee, Luke 18.12. I thank God I am not as other men. And thus it was with Paul before conversion, Phil. 3.6. Touching the righteousnesse which is in the law blamelesse. But a true christian is careful that while he performs some duties, he does not neglect others, and he carries a jealousie over himself stil, that he hath not found out the duties of every conditi­on, and of every relation, he fears stil that something of his duty is hîd from his eyes.

2. A man that thinks himself to be e­nough a christian, does not onely think that he doth enough, but he thinks he does every thing wel enough, he thinks that he is spiritual enough in duty; but the other labours to be more spiritual in what he does. So that he does not only desire to abound in the matter of duty, but so excel in the manner of performing it.

3. He that thinks himself enough a Christian, looks not unto Jesus Christ his pattern and example, but he looks to him­self, and to others that are beneath him, and this confirms him in opinion of him­self: and hence it is, that he is not hum­bled under his failings, but lifted up under his performances. But a true christian that thinks himself but a piece of a christian, and would be much more such, is much in eying Christ, and is much in humbling himself for falling short of him in every thing that he does. If he looks to men, it is to them that excel him in grace; but he looks more to Christ, then to all men li­ving, as the Apostle did, Phil. 3.12, 13, 14. Not as though I had already attained, either were already perfect: but I follow after, if that I way apprehend that for which also I am ap­prehended of Christ. Brethren, I count not my self to have apprehended: but this one thing I do, forgetting those things that are behind, and reaching forth unto those things which are be­fore, I press toward the mark, for the price of the high calling of God in Christ Je­sus.

4. He that thinks himself enough a christian, wil shew himself in this, he is not willing to receive any conviction from a­ny one concerning his condition; he can­not [Page 97]beare with any one that will deal plainly with him, and call his condition into question; he is shy of such as are faith­full with him, and offended at any word that seemes to be prest upon him; he thinks he does not deserve it. But a sound Chri­stian takes it kindly, when any deale faith­fully with him, and he receives every re­proof or conviction with much tenderness; nay he is not offended if any doe suspect or feare his condition conscientiously, though perhaps causlesly, and the reason why he can bear with the feares and jealousies of others is because he hath jealousies of himself. By these things you shall try your own spirits whether you do account your selves enough Christians. If upon inquiry you finde that you have this esteeme of your selves, then know that you are no christians indeed, and in truth. For he that is a christian fully in perswasion, desires stil to be more a chri­stian in practise; he is not and cannot be con­tented with what he is, nor with what he does, but labours as much to exceed him­self, as the others doth labour to exceede others; he labours to have his last workes more then his former, where as the other contents himselfe in running his rounde, & in doing to day, as yesterday, and to mor­row as this day.

5. He that is but almost a christian dif­fers from a sound in this: he wil follow God no farther then to get quiet of consci­ence, the other follows God for holiness. Now a desire to pacifie a troubled consci­ence may carry a man far; but a desire to be holy wil carry a man much farther, and the reason is evident. Because the one is a constrained motion, the other is free and voluntary. A man that is acted meerly by a desire of peace, wil not go so far as he that is moved by an inward principle, be­cause he is not conversant in duty for the love of duty, but for the love of his peace, which if he miss, he wil after a time cast aside the duty as vaine and unprofitable; or if he meet with it, he wil begin to be more remiss in it, counting it needless to be so strict, when he hath attained his ends. A­gain, such a man wil limit himself in du­ty, that seeks nothing but his peace in it; he wil go no farther then he sees he must go, or hazard his peace; and when he hath quieted his conscience, by arriving at such a measure of reformation, and by attain­ing to such a degree of profession, he then resolves to sit down, and says, All is wel. Every motion ceases in the attaining the end of it; so does this mans endeavour, when he hath gotten a little rest to his [Page 99]spirit; but a man that follows God for holinesse can never be satisfied with it; he cannot sit down and say it is enough; for he can never have the fil of his desire in this life; there is an infiniteness in the desire of every renewed heart after God, and holiness, which cannot be filled up til it come in Heaven. We have a very plain scripture for this, 1 John 3.23. Belov [...]d, now are we the sons of God, and it doth not yet appeare what we shal be; but vve know that when he shal appeare, we shal be like him, for we shal see him as he is that hath this hope, purifies himself as God is pure; here is a sure rule to judge of the truth of our desires by. He that desires ho­liness unfaignedly and sincerely, desires it infinitely; but he that desires it for some­thing else, desires it but in a such a degree as wil serve to reach such an end as he pro­poses to himself, if a man seeks it for his or e­dit in the world, then he seeks no more of it then is in credit with men. If he seek it for his peace, then he seeks it onely so far as may serve to allay the heate of his conscience, and to remove such convictions that are upon him; and when this is done, he strives no farther. What a man uses as a meanes to another thing, which is the end, he seases to use [Page 100]when he hath attained that for which he used it; but what a man desires simply for it self, that he desires stil, so long as it is absent in any degree; this is one reason why covetous men are never satisfied with riches, because they desire them for themselves. A covetous man makes rich­es his end, and he can never be satisfied unlesse he had all. A godly man makes Gods glory his end, and uses riches but as a meanes to this; so that if he have but enough to help him in this design, to attain his end of honouring God, he is sa­tisfied; as good men seek riches and ho­nours, so do wicked men seek grace and holiness in their notions; they seek these as meanes to some other thing, they would have some grace, as much as would serve their turn to hold up their credit in the world, or to keep the worm of conscience from gnawing now, or as much as they think will bring them to Heaven; but a lit­tle wil serve for the first, & they think a lit­tle wil serve for the last, and therefore they would not have much; they would not be too strict, nor too precise to trouble the world, nor have people think that they are singular, yet they would be counted good Christians; let me tel you as many of you as limit your selves, and set such and [Page 101]such bounds to your profession and desires, and think a measure of grace and holiness is enough; you think you are good christi­ans as you need be, yea and as good as you desire to be, it is manifest you do not make grace and holiness your end, but you desire it for something else, it is but a meanes to some other thing, which you ha­ving attained, rest in; if you did seek grace and holiness for it self, you could not possibly rest in any degree of it which is attainable here; you would never sit down and say you had enough, til you were holy, even as God is holy. If you did seek God aright in an ordinance, you would not onely seek the knowledge of him, but conformity to him. A carnal heart may desire the knowledge of God, but a regenerate seeks to have communi­on with him; the one would know the truth, but the other would experience it; one would not be ignorant of God, but the other he would not be without God, he makes it his business to enjoy God, and til he do so, nothing wil satisfie him.

But now least I should wound any poor doubting soul with that which was inten­ded onely to awaken you, and send such a one away grieved from this ordinance, and strengthen those sad conclusions [Page 102]which such a one is to ready to draw a­gainst himself; I shal lay down a few things for the satisfaction of such, which may stay their souls with some comforta­ble perswasion, that they are not the peo­ple intended in the convictions and re­proofs which have been laid down in this Doctrine. Tel me then thou doubting soul who fearest greatly concerning thy condition, and art jealous that thou art but almost a christian, answer me the que­stion which I shal propound unto thee, and I trust thou wilt be able to unty this knot which is upon thy spirit.

1. Art thou willing to know all the wil of God? is there in thee an impartial de­sire to be acquainted with every command, and to have all the light to shine in thy face? Doest thou not desire to shrowd thy self under any cloud of darknesse and ignorance of the minde of God, nor to shift off any convictions of the truth, and of thy duty contained in it? if thou doen love the light, yea all the light, convincing as wel as comforting light, this speaks com­fortably to thee, as to a soul that is sound in the statutes of God.

2. Doest thou find thy heart complying with every command of God, when it is made known to thee? canst thou say with [Page 103] David, that thou hast respect to all his ways? art thou glad when thou gettest more know­ledge of sin, that thou mayest escape it, and more light concerning thy duty, that thou mayest embrace it? this is a signe that the Law is written in thy heart, and thy heart wil not be removed from it.

3. Do thy endeavours witness the truth of thy desires? art thou willing to use every means which God has appointed to bring thee to that end, which thou sayest thou proposest to thy self? Many are full of wishes and wouldings; they will say We must be holy, and we must be thus and thus, and pray God we may be so, and pray God turn our hearts, but these are idle wishes, they are not accompanied with the use of every meanes which is ap­pointed to this end. They would wish that God would make them such and such, but stil they continue in their shops, when they should be in the publick Ordi­nances, or in private duties, and they link themselves to such company where they cannot expect such things as they pretend to desire. They neglect to joyn them­selves to the people of God, who might fur­ther such designes; this is an argument their desires are not designes, but pre­tences, [Page 104]but if thou dost use [...] every meanes which God hath appointed as a furthe­rance of holiness; this does testifie for thee that thy desires after holiness are true and unfeigned.

4. Doest thou desire to exercise every grace as wel as to perform every duty? dost thou endeavour to fil up thy duties with grace? this is the great discovery of a Christian indeed, who does not content himself to performe duties in a slight and formal manner, but does labour to exer­cise that grace which is required in the duty, and does account this the ornament of duty, when much grace is exercised in it. He is not satisfied with parts and gifts, and the enlargement of these in prayer, meditation, or conference; but he looks to the frame of the heart, and rejoy­ces when he finds that set right for God Is this thy desire, & thy great design in every duty? oh this may be a good evidence for thee that thou art a Christian in­deed.

5. Dost thou blesse God simply for the change that is wrought upon thy soul? he that is a Christian indeed rejoyces more in the change which is begun in his soul, then in any thing that is here below; he that hath been truly humbled for sin, [Page 105]and grieved for that, rejoyces principally in sanctification, and blesses God for that; he that was never truly humbled for sin, can rejoyce, and thank God he is not as other men; but it is rather a boasting, then a thanksgiving, he can rejoyce in the fruits of such a change as is wrought in him; he comforts himself in this, that there are many worse then he, and that people look upon him with another eye then they do other men; this he rejoyces in, because it is for honour, but he rejoyces not simply in grace and holiness; for then he would mourn for others who want it, and not ex­alt himself; he may rejoyce also because he hath gotten a little quiet in his own spirit by the change which seems to be in him, and he says it is better now then in former times, yet he may not rejoyee simply be­cause he is changed, for then he would de­sire to be more and more changed from grace to grace; but a true christian rejoyce; in the beginnings of sanctification with­out respect to any by considerations, or a­ny advantages which may come to him by it. Tel me, do you rejoyce with the for­malist because your profession has gotten you a little repute in the world, or a little quiet in, your consciences? or do you re­joyce with the people of God, that you are [Page 106]more spiritual in duty, more humble, more mortified to the world, more like to God in every faculty of the soul, and moreen­larged to him in all your affections; this is the true and proper joy of Gods people; it is not peace, but purity that pleases them their comforts do increase but as their grace doth encrease; as they get more grace, so they get more joy, because nothing comforts them but the renewing of their souls, according to the image of God in Christ Jesus; now if this be the rise of thy joy, this is a good witness for thee that thou art a christian indeed.

6. Doest thou not rest in that measure of grace which thou seemest to have, but la­bourest after an infinite holinesse, to perfect holiness in the fear of God? 2 Cor. 7.1. and to be holy as God is holy. If it be thus, thou art a christian indeed, and thy hope which thou hast for Heaven, is a true hope. 1 John 3.3. For he that hath this hope in him, purifi­eth himself as he is pure. He is not the truest Christian that seemeth to have most, but he that really desires, and designes for most; for the Lord mea­sures us by these; the hungring christian is the sound christian; therefore blessed, yea undoubtedly blessed are they that thus [Page 107] hunger and thirst after righteousness, who have a kind of infiniteness in their desires after God and his holiness, and can say truly that their desires after this do exceed their desires after all other things.

7. Canst thou make thy appeals for thy principles, that they are spiritual as wel as thy actions? that thou art not moved by base, & low, and carnal interest in what thou doest, but it is the honour of God, the love of his ways and holinesse that acts thee in thy general course? many may do much for God, and yet carry their own interest un­der it, as Jehu did; but if thy ends be for God as wel as thy actions, then thou art a Christian altogether.

8. Canst thou appeale to God for thy sincerity before him? doest thou not look to men so much as to God in thy profession, and labour to commend thy self to them, but to God chiefly and mainly, and endea­vourest in every thing to approve thy self to him? If it be thus, then know, that though thou hast many imperfections, and failest in every thing that thou doest, yet thou art altogether a Christian; thou art perfect in the perfection of the gospel, though not in the perfection of the Law. I may invert that saying of the Apostle, Philip. 8.15. [Page 108]He sayes as many as are perfect are thus minded; I may say as many as are thus minded are perfect; this is the perfection which the Gospel requires and accepts; but if you come not up to a gospel-perfection, all your profession and performances are in vain; for know that the gospel requires its perfection as strictly as the law did; only with this difference; the law required per­fect obedience in act, the gospel accepts sincere obedience in act, and perfect in de­sire and endeavour.

CHAP. IX. A Ʋse of Caution.

USE 3. The third and last Use shal be of caution to all, that you rest not in such half perswasions; and in hand­l [...]ng this, I shal lay down first, some quick­ening motives, and secondly, conclude with some directions. I have spoken something in general to the use of the point. I shall draw toward a conclusion, when I have laid down a few motives to quicken you all to the particular applica­tion of the truth, and to a careful avoiding [Page 109]of that evil temper which I have discover­ed in the text. I have shown you that a man may be almost a christian, and yet never truly such; I have shewen you what it is to be such. I shall now shewe you the evil of being such. I know some of you are or have bin convinced, that this is your con­dition, and yet you are quiet againe, I shal nowe lay down a few things as motives to awaken your convictions, and to rowse you yet if it be possible, out of that slum bering state in which you are; I should be loath to leave you asleepe after all that I have spo­ken, least you should sleepe the sleepe of death.

First, consider if you are not altogether Christians, you are then altogether no Christi­ans, all your labour is lost, your profession wil come to nothing, all that you have done will not profit you, you shal be reckoned among the heathen, and such as have not knowen God. Christ will one day profess to you that he knowes you not, all your bodily labour and externall profession, though it should be accompanied with ne­ver so great expence & charge in the wor­ship of God, wil not be reckoned of, if your hearts be not right before God. We find notable expression of the Lord to Solomon [Page 110]when he had built the Lord a temple, with a vast expence of treasure, and had sa­crificed two and twenty thousand oxen, and a hundred and twenty thousand sheepe, which was a very large service, then the Lord appeares to him 1. King 9.4. and sayes thus, If thou wilt walk before me as thy Fa­ther David walked in integrity of heart and uprightness, to do all that I have commanded thee, and wilt keep my statutes and my iudg­ments, then I will establish the throne of thy kingdom upon Israel for ever. Mark what a seasonable caution the Lord gives Solo­mon, think not now thou hast done enough because thou hast done all this for the build­ing of my house; for although thou hast done very largly, and hast bin very magnificent in my service, yet know that all this will not serve my turn, if thy heart be not up­right before me; all this vvill not profit thee nor this people that glory in it; if thou shalt stick at other of my commands, it will not avayl thee that thou hast obeyed me in this thing.

If thou dost not obey in all things, all thy obedience is nothing worth; yea though it may seem much, yet if truly weighed, it is [Page 111]very little. I shall insist a little upon this because it arises naturally from the words; and here shall endeavour to prove that he that is but almost a Christian, is but the least part of a Christian. If we compare the words of the text with Pauls answer to it, we shall finde that this sense may be safely put upon the same, which I hinted in o­pening the words. I told you ( [...]) which is here rendred almost or within a little, may as well be rendred in that which is little: I am perswaded to be a Christian, or I am a little perswaded. I could in some things be content to be a Christian, but not in all. Paul seemes to take him in this sense by his reply which is, I wish thou were [...] as wel in much as in little, as well in greater matters as in less, such as I am. This is the case of many men under the word; they have some convictions upon them, and some perswasions wrought in them, and they would compounde with Christ, they would follow him in some things, but not in all; and they would be Christians in some things, but not in others; and these things unto which they are perswaded to yeeld, and in which [Page 112]they wil comply, they are but little things, and though they seem to be altogether Christians to some, and almost such to all; yet they are but the least part of a christian all the while; he that comes nearest to a christian, and is not so altogether, is very far from being a christian: though convi­ctions and perswasions may be strong in such as are not yet regenerated, and they may go very far (as I have shewed you in opening the Doctrine.) Nay if they should go so far, as to give their goods to the poor, and their bodies to the fire, and ma­ny such things, which may seem very glo­rious in the eyes of men, yet let all that such men do be seriously weighed and considered, and you shal find it exceeding smal. The most glorious hypocrite in the world, and the cunningest formalist that hath put on the outside of Religion, and in many things can hardly be discer­ned to be such, is lighter then vanity it self, compared with a true Christian. Though these are like Saul among the people, taller by the head and shoulders, yet set him amongst Christians, and he is a Dwarf; and though he may be of great esteem for a Christian with some, yet he is stil a Christian onely in little things. Now this is that which I shall labour to make [Page 113]plaine and evident unto you, it being my great designe in this to pull down the high and lofty spirits of formal and emp­ty professors, who content themselves to vvalk in a stinted profession, and whiles they look to some things in which they exceed many others, (as to some common works of conviction which they have had, and to some measure of perswasion, and to their outward profession) they think themselves to be some body, they are no­thing, & they think they do much vvhen in­deed they do little. The Apostle speaking of the performances of hypocrites, 1 Cor. 13.2. says expresly, if this were all that he had to shew to prove himself a Christian, he were not only little, but nothing. All these without grace would make me nothing. These are great things with some men, and would make a man passe for such; but these things wil not make a man seem any thing before the Lord; and if we look upon such aright, they vvil seem little to us, which I shal de­monstrate four ways.