Matthew Mead · 8 of 17

Question I. How far may a man go in the way to heaven, and yet be but almost a Christian? · Part 3

There is nothing more common, than to see men big with groundless hopes of heaven: as,

1. A man may have great hope that hath no grace; you read of the “hope of hypocrites.” The performance of duties is a proof of their hope; the foolish virgins would never have done what they did, had they thought they should have been shut out after all. Many professors would not be at such pains in duties as they are, if they did not hope for heaven. Hope is the great motive to action: despair cuts the sinews of all endeavors. That is one reason why the damned in hell cease acting toward an alteration of their state, because despair hath taken hold of them: if there were any hope in hell, they would up and be doing there. So that there may be great hope where there is no grace; experience proves this; formal professors are men of no grace, but yet men of great hopes; nay, many times you shall find that none fear more about their eternal condition, than they that have most cause of hope, and none hope more than they that have most cause of fear. As interest in hope may sometimes be without hope, so hope in God may be without interest.

2. A man may hope in the mercy, and goodness, and power of God, without eyeing the promise; and this is the hope of most: God is full of mercy and goodness, and therefore willing to save; and he is infinite in power, and therefore able to save; why therefore should I not rest on him?

Now it is presumption, and therefore sin, to hope in the mercy of God, otherwise than by eyeing the promise; for the promise is the channel of mercy, through which it is conveyed; all the blessedness the saints enjoy in heaven, is no other than what is the fruit of promise relied on, and hoped for here on earth. A man hath no warrant to hope in God, but by virtue of the promise.

3. A man may hope for heaven, and yet not cleanse his heart, nor depart from his secret sins; that hope of salvation that is not accompanied with heart-purification, is a vain hope.

4. A man may hope for heaven, and yet be doing the work of hell; he may hope for salvation, and yet be working out his own damnation, and so perish in his confidences. This is the case of many, like the water-man that looks one way, and rows another; many have their eyes on heaven whose hearts are in the earth; they hope in God, but choose him not for a portion; they hope in God, but do not love him as the best good, and therefore are like to have no portion in him, nor good by him; but are like to perish without him, notwithstanding all their hopes: “What is the hope of the hypocrite, though he hath gained, when God takes away his soul?”

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

X. A man may be under great and visible changes, and these wrought by the ministry of the word, and yet be but almost a Christian, as Herod was. It is said, “when he heard John Baptist, he did many things, and heard him gladly.” Saul was under a great change when he met the Lord’s prophets; he turned prophet too. Nay, it is said, verse 9th of that chapter, that “God gave him another heart.” Now, was not this a work of grace? and was not Saul here truly converted? One would think he was; but yet indeed he was not. For though it is said, God gave him another heart, yet it is not said, that God gave him a new heart. There is a great difference between another heart, and a new heart; God gave him another heart to fit him for a ruler, but gave him not a new heart to make him a believer; another heart may make another man, but it is a new heart that makes a new man.

Again Simon Magus is a great proof of this truth: he was under a great and visible change; of a sorcerer he was turned to be a believer; he left his witchcrafts and sorceries, and embraced the gospel; was not this a great change? If the drunkard doth but leave his drunkenness, the swearer his oaths, the profane person his profaneness, they think this is a gracious change, arid their state is now good. Alas! Simon Magus did not only leave his sins, but had a kind of conversion; for, he believed, and was baptized.”

Objection. But is not that man that is changed, a true Christian?

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

When a man’s heart is so changed, as that it is renewed: when old things “are done away, and all is become new:” when the new creature is wrought in the soul, when a man is “turned from darkness to light, from the power of Satan to God;” when the mind is enlightened, the will renewed, the affections made heavenly: then a man is a Christian indeed.

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

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

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

Restraining grace may cause a moral change; but it is renewing grace that must cause a saving change. Now, many are under restraining grace, and so changed morally, that are not under the power of saving grace, and so changed savingly.

2. There is an outward change, as well as an inward change: the outward change is often without the inward, though the inward change is never without the outward. A man’s heart cannot be sanctified, but it will influence the life; but a man’s life may be reformed, and yet never affect or influence the heart.

3. A man may be converted from a course of profaneness, to a form of godliness; from a filthy conversation, to a fair profession; and yet the heart be the same in one and the other. A rotten post may be gilt without, and yet unsound within. It is common to have the “outside of the cup and platter” made clean, and yet the inside foul and filthy.

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

I do not speak this to discountenance any change, short of that which is spiritual; but to awaken you to seek after that change which is more than moral. It is good to be outwardly renewed, but it is better to be savingly renewed. I know how natural it is for men to take up with anything like a work of conversion, though it be not conversion and resting in that, they eternally perish.

Beloved, let me tell you, there is no change, no conversion, can stead your souls in the day of judgment, on this side that saving work, which is wrought on the soul by the Spirit of God, renewing you throughout: the sober man, without this change, shall as surely go to hell, as the foolish drunkard. Morality and civility may commend us to men, but not to God. They are of no value in the procurement of an eternal salvation.

A man may go far in an outward change, and yet be not one step nearer heaven, than he that was never under any change;—nay, he may be, in some sense, further off; as Christ saith, the Scribes and Pharisees were further from heaven, with all their show of godliness, than publicans and harlots, in all their sin and uncleanness. Because, resting in a false work, a partial change, we neglect to seek after a true and saving change. There is nothing more common than to mistake our state, and by overweening thoughts, misjudge our condition, and so perish in our own delusions. The world is full of these foolish builders, that lay the foundation of their hopes of eternal salvation upon the sand.

Now, my brethren, would you not mistake the way to heaven, and perish in a delusion? Would you not be found fools at last? for none are such fools as the spiritual fool, who is a fool in thy; great business of salvation. Would you not be fools for your souls, and for eternity? O then labor after, and pray for, a thorough work of conversion! Beg of God that he would make a saving change in your souls, that ye may be altogether Christians! All other changes below this saving change, this heart change, make us but almost Christians.

XI. A man may be very zealous in the matters of religion, and yet be but almost a Christian.

Jehu did not only serve God, and do what he commanded him, but was very zealous in his service: “Come with me, and see my zeal for the Lord of hosts!” and yet in all this Jehu was a very hypocrite. Joash was a great reformer in Jehoiada’s time it is said, “He did that which was right in the sight of the Lord, all the days of Jehoiada the priest.” But when Jehoiada died, Joash’s zeal for God died with him, and he becomes a very wretch.

Objection. But the apostle makes zeal to be a note of sound Christianity: “It is good to be zealously affected in good things;” nay, it seems to be the non-such qualification for obtaining eternal life; “The kingdom of heaven suffereth violence, and the violent take it by force.”

Answer. It is true, there is a zeal which is good, and which renders the soul highly acceptable to God—a zeal, that never misses of heaven and salvation. Now this is a zeal which is a celestial fire; the true temper and heat of all the affections to God and Christ. It is a zeal wrought and kindled in the soul by the Spirit of God, who first works it, and then sets it on work. It is a zeal that hath the word of God for its guide, directing it in working, both in regard of its object and end, manner and measure. It is a zeal that checks sin, and forwards the heavenly life. It is a zeal that makes the glory of God its chief end; which swallows up all by-ends: “The zeal of thy house hath eaten me up.”

But now all zeal is not this kind of zeal: there is a false zeal, as well as a true: every grace hath its counterfeit. As there is fire, which is true heavenly fire, on the altar, so there is strange fire: Nadab and Abihu offered strange fire upon God’s altar.

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

I shall instance in eight particulars

First, There is a blind zeal, a zeal without knowledge. “They have a zeal,” saith the apostle, “but not according to knowledge.” Now as knowledge without zeal is fruitless, so zeal without knowledge is dangerous. It is like wild-fire in the hand of a fool; or, like the devil in the man possessed, that threw him sometimes into the fire, sometimes into the water.

The eye is the light of the body, and the understanding is the light of the soul. Now, as the body, without the light of the eye, cannot go without stumbling; so the soul, without the light of the mind, cannot act without erring. Zeal without knowledge, is like an ignis fatuus in a dark night, that leads a traveller out of his way, into the bogs and mire. This was the zeal of Paul, while he was a Pharisee: “I was zealous towards God, as ye are all this day; and I persecuted this way unto the death.” And again, “I verily thought with myself, I ought to do many things contrary to the name of Jesus of Nazareth.” And, “Concerning zeal, persecuting the church.” Such a zeal was that in John, “They shall put you out of the synagogue,”—silence you, you shall not be suffered to preach;—“yea, the time comes, that whoever kills you, will think that he doth God service.” This is great zeal, but yet it is blind zeal; and that God abhors.

Secondly, There is a partial zeal: in one thing, fire hot—in another key-cold; zealous in this thing, and yet careless in another. Many are first-table Christians, zealous in the duties of the first-table, and yet neglect the second. Thus the Pharisees were zealous in their Corban, and yet unnatural to their parents, suffering them to starve and perish. Others are second-table Christians, zealous in the duties of the second-table, but neglect the first; more for righteousness among men, than for holiness towards God. But now he whose religion ends with the first-table, or begins with the second, he is a fool in his profession; for he is but almost a Christian.

The woman that was for the dividing the child, was not the true mother; and he that is for dividing the commands, is not a true believer.

Jehu was zealous against Ahab’s house, but not so against Jeroboam’s calves; many are zealous against sin of opinion, that yet use no zeal against the sins of their conversation.

Now, as we know that the sweat of the whole body is a sign of health, but the sweat of some one part only, shows a distemper, and therefore physicians do reckon such a heat to be symptomatical. So where zeal reaches to every command of God alike, that is a sign of a sound constitution of soul; but where it is partial, where a man is hot in one part, and cold in another, that is symptomatical of some inward spiritual distemper.

Thirdly, There is a misplaced zeal; fixed upon unsuitable and disproportionable objects. Many are very zealous in trifling things that are not worth it, and trifling in the things that most require it; like the Pharisees that were diligent tythers of mint, anise, and cummin, but neglected the “weightier matters of the law; judgment, mercy, and faith.” They had no zeal for these, though very hot for the other; many are more zealous for a ceremony, than for the substance of religion; more zealous for bowing at the name of Jesus, than for conformity to the life of Jesus; more zealous for a holy vestment, than for a holy life; more zealous for the inventions of men, than for the institutions of Christ. This is a superstitious zeal, and usually found in men unconverted, in whom grace never was wrought. Against such men heathens will rise up in judgment. When. was it that Paul was so “exceeding zealous of the traditions of his fathers.,” as he saith, but only when he was in his wretched and unconverted state? as you may see in the next verses: “But when it pleased God to call me by his grace, then I conferred not with flesh and blood.” Paul had another kind of zeal then, actuated by other kind of principles.

Fourthly, There is a selfish zeal, that hath a man’s own end for its motive; Jehu was very zealous, but it was not so much for God, as for the kingdom; not so much in obedience to the command, as in design to step into the throne; and therefore God threatens to punish him for that very thing he commands him to do: “I will avenge the blood of Jezreel upon the house of Jehu:” because he shed that blood, to gratify his lust, not to obey God. So Simeon and Levi pretend great zeal for circumcision, seem very zealous for the honor of God’s ordinances, when in truth their zeal was covetousness, and revenge upon the Shechemites.

Fifthly, There is an outside zeal: such was that of the Scribes and Pharisees; they would not eat with unwashed hands, but yet would live in unseen sins; they would wash the cup often, but the heart seldom; paint the outside, but neglect the inside. Jehu was a mighty outside reformer, but he reformed nothing within, for he had a base heart under all. “Jehu took no heed to walk in the law of the Lord with all his heart.” Though his fleece was fair, his liver was rotten. Our Lord Christ observes of the Pharisees, “They pray, to be seen of men;” and fast, so “that they may appear to men to fast.”

Sixthly, There is a forensic zeal, that runs out upon others; like the candle in the lantern, that sends all the heat out at the top; or as the lewd woman Solomon mentions, whose “feet abide not in her own house.”

Many are hot and high against the sins of others, and yet cannot see the same in themselves; like the Lamiae, that put on their spectacles when they went abroad, but pulled them of within doors.

It is easy to see faults in others, and as hard to see them in ourselves. Jehu was zealous against Baal and his priests, because that was Ahab’s sin; but not against the calves of Bethel, because that was his own sin. This zeal is the true character of a hypocrite; his own garden is overrun with weeds, while he is busy in looking over his neighbor’s pale.

Seventhly, There is a sinful zeal: all the former may be called sinful from some defect; but this I call sinful in a more special notion, because against the life and chief of religion. It is a zeal, against zeal, that flies not at profaneness, but at the very power of godliness; not at error, but at truth; and is most hot against the most spiritual and important truths of the times. Whence else are the sufferings of men for the truth, but from the spirit of zeal against the truth? This may be called a devilish zeal; for as there is the faith of devils, so there is the zeal of devils: “Therefore his rage is great, because he knows his time is short.”

Eighthly, there is a scriptureless zeal, that is not butted and bounded by the word, but by some base and low end. Such was Saul’s zeal, when God bids him destroy Amalek, “and spare neither man nor beast;” when contrary to God’s command, he spares the best of the sheep and oxen, under pretence of zeal for God’s sacrifice. Another time, when he had no such command, then he slew the Gibeonites “in zeal to the children of Israel and Judah.”

Many a man’s zeal is greater then and there, when and where he hath the least warrant from God. The true spirit of zeal is bounded by Scripture; for it is for God and the concerns of his glory: God hath no glory from that zeal that hath no scripture-warrant.

Now then, if the zeal of a man in the things of God may be only a blind zeal, or a partial zeal, or a misplaced zeal, or a selfish zeal, or an outside zeal, or a forensic zeal, or a sinful zeal, or a scriptureless zeal; then it is evident, that a man may be very zealous in the matters of religion, and yet be but almost a Christian.

XII. A man may be much in prayer—he may pray often, and pray much; and yet be but almost a Christian. So did the Pharisees, whom yet our Lord Christ rejects for hypocrites.

Objection. But is not a praying-frame an argument of a sincere heart? Are not the saints of God called “the generation of them that seek the face of God?”

Answer. A man is not therefore a Christian, because he is much in prayer. I grant that those prayers that are from the workings and sighings of God’s Spirit in us; from sincere hearts lifted up to God; from a sense of our own emptiness, and God’s infinite fulness; that are suited to God’s will, the great rule of prayer; that are for spiritual things, more than temporal; that are accompanied with faith and dependence,—such prayers speak a man altogether a Christian. But now a man may be much in prayer, and yet be a stranger to such prayer; as,

1. Nature may put a man upon prayer; for it is a part of natural worship. It may put a child of God upon prayer—did Christ: “He went and fell on his face, and prayed, saying, O my Father! if it be possible, let this cup pass from me.” This was a prayer of Christ which flowed from the sinless strugglings of nature, seeking its own preservation.

2. A man may pray in pretence, for a covering to some sin: so did those devout Pharisees: “Wo to you, Scribes and Pharisees, hypocrites! for ye devour widows’ houses, and for a pretence make long prayers: therefore ye shall receive the greater damnation.” So the Papists seem very devout to pray a rich man’s soul out of purgatory; but it is to cheat the heir of much of his estate, under pretence of praying for his father’s soul.

3. A man may pray, and yet love sin; as Austin before conversion prayed against his sin, but was afraid God should hear him, and take him at his word. Now, God hears not such prayers: “If I regard iniquity in my heart, God will not hear my prayer.”

4. A man may pray much for temporal things, and little for spiritual things; and such are the prayers of most men, crying out most for temporal things. More for, “Who will show us any good?” than for, “Lord, lift upon us the light of thy countenance.” David copies out the prayer of such: “That our sons may be as plants, and that our daughters may be as corner-stones, polished after the similitude of a palace: that our garners may be full, &c. Happy is the people that is in such a case!” This is the carnal prayer; and this David calls vanity—“They are strange children, whose mouth speaketh vanity.”

5. A man may pray, and yet be far from God in prayer: “This people draw nigh to me with their mouths, and honor me with their lips, but their heart is far from me.” A man may pray, and yet have no heart in prayer; and that God chiefly looks at: “My son, give me thy heart.”

The Jews have this sentence written upon the walls of their synagogues: “Prayer, without the intention of the mind, is but a body without a soul.”

It is not enough to be conscionable to use prayer, but we must be conscionable to the use of prayer. Many are so conscientious that they dare not but pray; and yet so irreligious, that they have no heart in prayer. A common work of God may make a man conscionable to do duties, but nothing less than giving grace in the heart, will make a man conscionable in the doing of them.

6. A man’s prayer may be a lie. As a profession without sanctity is a lie to the world, so prayer without sincerity, is a lie to God. It is said of Israel, that they “sought God, and inquired early after him.” They were much in prayer, and God calls all but a lie. “Nevertheless, they did flatter him with their mouths, and they lied to him with their tongues, for their heart was not with him.”—“Hearken to my prayer, that goeth not out of feigned lips,” saith David.

7. Affliction and the pressure of outward evils, will make a man pray, and pray much. “When he slew them, then they sought him, and returned, and inquired early after God.” The heathen mariners called every man upon his God when in a storm: when they fear drowning, then they fall to praying, Jonah i. 5. Mariners are for the most part none of the devoutest, nor much addicted to prayer. They will swear twice, where they pray once; and yet it is said, “They cry to the Lord in their trouble:” and hence you have a proverb, “He that cannot pray let him go to sea.”—“They poured out a prayer when thy chastening was upon them.”

Now then, if nature may put a man upon prayer; if a man may pray in pretence, and design; if a man may pray, and yet love sin; if a man may pray mostly for temporal things; if a man may pray, and yet be far from God in prayer; if prayer may be a lie, or it may be only the cry of the soul under affliction,—sure then a man may be much in prayer, and yet be but almost a Christian.

Objection. But suppose a man pray, and prevail with God in prayer, surely that is a witness from heaven of a man’s sincerity in prayer: now, I pray, and prevail; I ask, and am answered.

Answer. A man may pray, and be answered; for God many times answers prayers in judgment. As God is sometimes silent in mercy, so he speaks in wrath; and as he sometimes denies prayer in mercy, so he sometimes answers in judgment: when men are over-importunate in something their lusts are upon, and will take no nay, then God answers in judgment. “He gave them their own desire.” They had desired quails, and God sent them: but now mark the judgment—“While the meat was in their mouths, the wrath of God came upon them, and slew them.”

Objection. But suppose a man’s affections are much stirred in prayer—how then? Is not that a true note of Christianity? Now my affections are much stirred in prayer.

Answer. So was Esau’s, when he sought the blessing. “He sought it carefully with tears.” A man may be affected with his own parts in a duty, while good notions pass through his head, and good words through his lips: some good motions also may stir in his heart, but they are but sparks which fly out at the tunnel of the chimney, which suddenly vanish; so that it is possible a man may pray, and prevail in prayer; pray, and be affected in prayer—and yet be but almost a Christian.

XIII. A man may suffer for Christ in his goods, in his name, in his person; and yet be but almost a Christian.

Every man that bears Christ’s cross on his shoulders, doth not, therefore, bear Christ’s image in his soul.

Objection. But doth not our Lord Christ make great promises to them that suffer, or lose anything for him? Doth he not say, “Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundred fold, and shall inherit everlasting life?” Sure they are true Christians to whom Christ makes this promise!

Answer. There is a suffering for Christ, that is a note of sincerity, and shall have its reward. That is, when a man suffers for a good cause, upon a good call, and with a good conscience, for Christ’s sake, and in Christ’s strength; when his sufferings are a filling up “that which is behind of the sufferings of Christ;” when a man suffers as a Christian, as the apostle hath it, “If a man suffers as a Christian, let him not be ashamed;” when a man thrusts not himself into sufferings, but stays God’s call, such suffering is a proof of integrity.

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

1. A man may suffer for Christ, for that profession of religion that is upon him; the world hates the show of religion. Times may come, that it may cost a man as dear to wear the livery of Christ, as to wear Christ himself. Alexander had like to have lost his life for the gospel’s sake, yet he was that Alexander, as is generally judged, that afterwards made shipwreck of faith, and greatly opposed Paul’s ministry.

2. A man may suffer for Christ, and yet have no true love to Christ. This is supposed: “Though I give my body to be burned, and have not charity, it profits nothing.”

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

1. Out of opinion of meriting by our sufferings, as the Papists; or,

2. Out of vain glory, or for applause among professors: some have died, that their names might live; or,

3. Out of a Roman resolution, or stoutness of spirit.

4. Out of a design of profit, as Judas forsook all for Christ, hoping to mend his market by closing with him; or,

5. Rather to maintain an opinion, than for truth’s propagation. Socrates died for maintaining that there was but one God; but whether he died rather for his own opinion, than for God’s sake, I think it is no hard matter to determine. Thus, a man may suffer for professing Christ, and yet suffer upon wrong principles.