Matthew Mead · 9 of 17

Question I. How far may a man go in the way to heaven, and yet be but almost a Christian? · Part 4

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

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

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

Objection. But is not the being under the call of God, a proof of our interest in the predestinating love of God? Doth not the apostle say, “Whom he predestinated, them he called?” Nay, doth he not say, in the next verse, “Whom he called, them he justified?” Nay, doth not God call all whom he intends to save?

Answer. Though God calleth all those that shall be saved, yet all shall not be saved whom God calleth. Every man under the gospel is called of God in one sense or other, but yet every man under the gospel shall not therefore be saved: “For many are called, but few chosen.”

There is a twofold call of God—internal, and external.

1. There is an internal call of God. Now, this call is a special work of the Spirit, by the ministry of the word, whereby a man is brought out of a state of nature, into a state of grace; “out of darkness into light, from being vessels of wrath, to be made heirs of life.” I grant, that whoever is under this call of God, is called effectually and savingly, to be a Christian indeed. “Every man that hath heard and learned of the Father, comes to me.”

2. There is a call of God which a man may have, and yet not be this call: there is an external call of God, which is by the ministry of the word.

Now every man that lives under the preaching of the gospel, is thus called. God calls every soul of you to repent, and lay a sure foundation for heaven and salvation, by the word you hear this day.

But now every man that is thus called, is not therefore a Christian: for,

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

2. Many that are under the call of the gospel, come to Christ, and yet afterwards fall away from Christ; as Judas and Demas did. It is said, when Christ preached a doctrine that his disciples did not like, that “from that time many of his disciples went back, and walked no more with him.”

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

XV. A man may have the spirit of God, and yet be but almost a Christian.

Balaam had the Spirit of God given him when he blessed Israel: “Balaam saw Israel abiding in tents, and the Spirit of the Lord came upon him.” Judas had; for by the Spirit he cast out devils; he was one of them that came to Christ, and said, “Lord, even the devils are subject to us.” Saul had—“Behold, a company of prophets met him; and the Spirit of God came upon him, and be prophesied among them.”

Objection. But you will say, “Can a man have the Spirit of God, and yet not be a Christian?” Indeed, the Scripture saith, “If any man have not the Spirit of Christ, he is none of his;” but surely if any man have the Spirit of Christ, he is his!

Answer. There is a having the Spirit, which is a sure mark of saintship. Where the Spirit is an effectual prevailing principle of grace and sanctification, renewing and regenerating the heart: where the Spirit is a potent worker, “helping the soul’s infirmities: where the Spirit is so as to “abide forever.” But now every man that hath the Spirit, hath not the Spirit in this manner: for,

1. A man may have the Spirit only transiently, not abidingly. The Spirit may be in a man, and yet not dwell in a man: the Spirit is wherever he dwells, but he does not dwell wherever he is; he is in all, but dwells in saints only. The hypocrite may have the Spirit for a season, but not to abide in him forever.

2. A man may have the Spirit, and yet not be born of the Spirit. Every true Christian is born of the Spirit. A hypocrite may have the gifts of the Spirit, but not the graces: the Spirit may be in him by the way of illumination, but not by way of sanctification; by way of conviction, but not by way of conversion. Though he may have much common grace for the good of others, yet he may have no special grace for the good of himself; though his profession be spiritual, yet his state and condition may be carnal.

3. A man may have the Spirit only as a Spirit of bondage. Thus, many have the Spirit working only to bondage. “The Spirit of bondage is an operation of the Holy Ghost by the law, convincing the conscience of sin, and of the curse of the law, and working in the soul such an apprehension of the wrath of God, as makes the thoughts of God a terror to him.”

This Spirit may be, and often is, without saving grace: this operation of the Spirit was in Cain and Judas. There are none that receive the Spirit of adoption, but they first receive the Spirit of bondage: yet many receive the Spirit of bondage, that never receive the Spirit of adoption.

4. A man may have the Spirit of God working in him, and yet it may be resisted by him. It is said of the Jews, “They rebelled, and vexed his Holy Spirit:” and the same sin is charged upon their children: “Ye stiff-necked, and uncircumcised in heart, ye have always resisted the Holy Ghost; as your fathers did, so do ye.” The hypocrite retains not the Spirit so long as to come up to regeneration and adoption, but quenches the motion of it, and thereby miscarries eternally.

5. A man may have the Spirit, and yet sin that unpardonable sin: he may have the Holy Ghost, and yet sin the sin against the Holy Ghost;—nay, no man can sin this sin against it, but he that hath some degree of it.

The true believer hath so much of the Spirit, such a work of it in him, that he cannot sin that sin: “He that is born of God, sins not:” to wit, that “sin unto death,” for that is meant. The carnal professing sinner, he cannot sin that sin, because he is carnal and sensual, having not the Spirit. A man must have some measure of the Spirit that sins this sin: so hath the hypocrite: he is said to be “partaker of the Holy Ghost,” and he only is capable of sinning the sin against the Holy Ghost.

Now then, if a man may have the Spirit transiently only, not abidingly; if a man may have the Spirit, and yet not be born of the Spirit; if he may have the Spirit only as a Spirit of bondage; if a man may have the Spirit working in him, and yet it may be resisted by him; if a man may have the Spirit and yet sin that unpardonable sin against it; then surely a man may have the Spirit of God, and yet be but almost a Christian.

XVI. A man may have faith, and yet be but almost a Christian.

The stony ground, that is, those hearers set out by the stony ground, “for a while believed.” It is said, that many believed in the name of Christ, yet Christ durst not “commit himself to them.” Though they trusted in Christ, yet Christ would not trust them; and why? “because he knew all men.” He knew they were rotten at root, notwithstanding their faith. A man may have all faith, to the removing of mountains, and yet be nothing.

Objection. But how can this be, that a man may have faith, and yet be but almost a Christian? Doth not our Lord Christ promise life eternal and salvation to all that believe? Is not this the Gospel that is to be preached to every creature, “He that believes shall be saved?”

Answer. Though it is true what our Lord Christ saith, that “he that believes shall be saved,” yet it is as true, that many believe that shall never be saved; for Simon Magus believed; yea, James saith, “The devils believe and tremble:” now none will say these shall be saved. As it is true, what the apostle saith, “All men have not faith,” so it is as true, that there are some men have faith, who are no whit the better for their faith.

You must know therefore there is a two-fold faith,

1. Special and saving.

2. Common and not saving.

1. There is a saving faith.

This is called “faith of the operation of God.” It is a work of God’s own Spirit in the soul. It is such a faith as rests and casts the soul wholly upon Christ for grace and glory, pardon and peace, sanctification and salvation. It is a united act of the whole soul, understanding, will and affections, all concurring to unite the soul to an all-sufficient Redeemer. It is such a faith as “purifies the heart,” and makes it clean; it influences and gives strength and life to all other graces. Now, whoever hath this faith, is a Christian indeed; this is the “faith of God’s elect.” But then,

2. There is a common faith, not saving, a fading and temporary faith; there is the faith of Simon Magus, as well as the faith of Simon Peter: Simon Magus believed, and yet he was in the “gall of bitterness, and in the bond of iniquity.” Now Simon Magus had more followers than Simon Peter: the faith of most men will at last be found to be no better than the faith of Simon Magus: for,

First, The faith of most is but a temporary faith, endures for a while, and then dies and perisheth; true and saving faith, such as is the faith of God’s elect, cannot die: it may fail in the act, but not in the habit; the sap may not be in the branch, but it is always in the root.

That faith that perisheth, that faith a man may have and perish.

Secondly, there is a faith that lies only in generals, not in particulars: as there is a general and particular object of faith, so there is a general and particular faith. The general object of faith is the whole Scripture; the particular object of faith is Christ in the promise. Now many have a general faith to believe all the Scripture, and yet have no faith to make particular application of Jesus Christ in the promise. Devils and reprobates may believe the truth of the Scripture, and what is written of the dying and suffering of Christ for sinners; but there are but few that can close up themselves in the wounds of Christ, and by his stripes fetch in healing to their own souls.

Thirdly, There is a faith that is seated in the understanding, but not in the will; this is a very common faith: many assent to the truth. They believe all the attributes of God, that he is just, holy, wise, faithful, good, merciful, &c. But yet they rest not on him notwithstanding. They believe the commands are true, but yet do not obey them: they believe the promises are true, but yet do not embrace and apply them: they believe the threatenings are true, but yet do not flee from them.

Thus their faith lies in assent, but not consent; they have faith to confess a judgment, but none to take out execution: by assent they lay a foundation, but never build upon it by application. They believe that Christ died to save them that believe, and yet they believe not in Christ, that they may be saved.

O my brethren, it is not a believing head, but a believing heart that makes a Christian; “with the heart man believes to righteousness:” without this our “faith is vain, we are yet in our sins.”

Fourthly, There is a faith without experience; many believe the word upon hearsay, to be the word of God; but they never felt the power and virtue of it upon their hearts and consciences. Now what good is it to believe the truth of the word, if a man’s conscience never felt the power of the word:’ what is it to believe the truth of the promise, if we never tasted the sweetness of the promise? We are in this case like a man that believes the description others make of strange countries, but never travelled them to know the truth: or as a patient that believes all the physician says, but yet tries none of his potions. We believe the word, because we cannot gainsay it; but yet we have no experience of any saving good wrought by the word, and so are but almost Christians.

Fifthly, There is a faith that is without brokenness of heart, that does not avail to melt or soften the heart, and therefore is not true faith; for the least true faith is ever joined with a bending will, and broken heart.

Sixthly, There is a faith that transforms not the heart; faith without fruit, that doth not bring forth the new creature in the soul, but leaves it in a state of sin and death. This is a faith that makes a man a sound professor, but not a sound believer; he believes the truth, but not as it is in Jesus; for then it would change and transform him into the likeness of Jesus. He believes that a man must be changed that would be saved, but yet is not savingly changed by believing. Thus, while others believe to salvation, he believes to damnation: for “his web shall not become a garment; neither shall he cover himself with his work.”

Now then, if a man’s faith may be but temporary, or may lie only in generals, or may be seated in the understanding only, or may be without experience, or may be without a broken heart, or without a new heart; surely then a man may have faith, he may taste of this “heavenly gift,” and yet be but almost a Christian.

XVII. A man may go further yet: he may possibly have a love to the people of God, and yet be but almost a Christian.

Every kind of love to those who are saints, is not a proof of our saintship. Pharaoh loved Joseph, and advanced him to the second place in the kingdom, and yet Pharaoh was but a wicked man: Ahab loved Jehoshaphat and made a league with him, and married his daughter Athaliah to Jehoram, Jehoshaphat’s son, and yet Ahab was a wicked wretch.

But you will say this seems to contradict the testimony of the Scriptures; for that makes love to the saints and people of God, a sure proof of our regeneration, and interest in life eternal: “We know that we have passed from death to life, because we love the brethren.” Nay, the Spirit of God putteth this as a characteristical distinction between saints and sinners: “In this the children of God are manifest, and the children of the devil: whosoever doth not righteousness, is not of God, neither he that loveth not his brother.” By brethren we do not understand brethren by place, those who are of the same country or nation, such as are called brethren in Rom. ix. 3, Acts vii. 23, 25. Nor do we understand brethren by race, those who are descended of the same parents such are called brethren in James i. 2. But by brethren we understand brethren by grace, and supernatural regeneration, such as are the children of God; and these are the brethren whom to love is a sure sign that we are the children of God.

Answer. To this I answer, that there is a love to the children of God, which is a proof of our being the children of God. As for instance, when we love them as such, for that very reason, as being the saints of God, when we love them for the image of God, which appeareth in them, because of that grace and holiness which shineth forth in their conversations; this is truly commendable, to love the godly for godliness sake, the saints for saintship sake, this is a sure testimony of our Christianity. The love of grace in another, is a good proof of the life of grace in ourselves. There can be no better evidence of the Spirit of Christ in us, than to love the image of Christ in others. For this is a certain truth that a sinner cannot love a saint as such; “an Israelite is an abomination to an Egyptian.”

There is a contrariety and natural enmity between the two seeds; between the children of the world, and those whom the Father in His eternal love hath “chosen out of the world.”

It is likeness which is the great ground of love.Now there is the highest dissimilitude and unlikeness between an unregenerate sinner, and a child of God, and therefore a child of God cannot love a sinner as a sinner: “In whose eyes a vile person is contemned.” He may love him as a creature; he may love his soul, or he may love him under some relation that he stands in to him. Thus God loves the damned spirits, as they are his creatures, but as fallen angels he hateth them with an infinite hatred. So to love a sinner, as a sinner, this a child of God cannot do; so neither can a sinner love a child of God as a child of God. That he may love a child of God, that I grant, but it is upon some other consideration; he may love a person that is holy, not the person for his holiness, but for some other respect. As,

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

2. A man may love a saint for his outward greatness and splendor in the world; men are very apt to honor worldly greatness, and therefore the rich saint shall be loved and honored, whilst the poor saint is hated and despised. This is as if a man should value the goodness of his sword by the embroidery of his belt; or his horse for the beauty of his trappings, rather than for his strength and swiftness.

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

3. A man may love a child of God for his fidelity and usefulness in his place: where religion in the power of it taketh hold of a man’s heart, it makes him true to all his trusts, diligent in his business, faithful in all his relations; and this obligeth respect. A carnal master may prize a godly apprentice or servant that makes conscience of pleasing his master, and is diligent in promoting his interest.

I might instance in many things of the like nature, as charity, beauty, wit, learning, parts, &c., which may procure love to the people of God from the men of the world. But this love is no proof of charity: For,

First, It is but a natural love arising from some carnal respect, or self-ends: that love which is made by the Scripture an evidence of our regeneration, is a spiritual love, the principal loadstone and attraction whereof is grace and holiness; it is a love which embraceth a “righteous man in the name of a righteous man.”

2. A carnal man’s love to saints, is a limited and bounded love; it is not universal “to the seed.” Now as in sin, he that doth not make conscience of every sin, maketh conscience of no sin as sin; so he who doth not love all in whom the image of Christ is found, loveth none for that of the image of Christ which is found in them.

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

XVIII. A man may obey the commands of God, yea, many of the commands of God, and yet be but almost a Christian.

Balaam seems very conscientious of steering his course by the compass of God’s command. When Balak sent to him to come and curse the people of God, saith Balaam, “If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God:” and so saith he, “The word that God putteth in my mouth, that shall I speak.” The young man went far in obedience, “All these have I observed from my youth up;” and yet he was but a hypocrite, for he forsook Christ after all.

Objection. But is it not said, “He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father; and I will love him, and manifest myself unto him?” And doth not our Lord Christ tell us expressly, “Ye are my friends, if ye do whatever I command you?” And can a man be a friend of Christ and be but almost a Christian?

I answer—There is an obedience to the commands of Christ, which is a sure proof of our Christianity and friendship to Christ.

This obedience hath a threefold property.

It is, 1. Evangelical. 2. Universal. 3. Continual.

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

In the matter of it; and that is what God requires: “Ye are my friends, if ye do whatever I command you.”

In the manner of it; and that is according as God requires: “God is a Spirit, and they that worship him, must worship him in spirit and in truth.”

In the ground of it; and that is, “a pure heart, a good conscience, and a faith unfeigned.”

In the end of it; and that is, the honor and glory of God: “Whatever ye do, do all to the glory of God.”

Secondly, It is a universal obedience, which extendeth itself to all the commands of God alike: it respects the duties of both tables. Such was the obedience of Caleb, “who followed the Lord fully;” and of David, who had “respect to all his commands.”

Thirdly, It is a continual obedience, a putting the hand to God’s plough, without looking back: “I have inclined my heart to perform thy statutes always, even to the end.”

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

1. There is a partial obedience—a piece-meal religion, when a man obeys God in one command, and not in another; owns him in one duty, and not in another; when a man seems to make conscience of the duties of one table, and not of the duties of another. This is the religion of most.

Now this obedience is no obedience; for as he that doth not love God above all, doth not love God at all; so he that doth not obey all the commands universally, cannot be said to obey any command truly. It is said of those in Samaria that they “feared the Lord, and served their own gods after their own manner.” And yet in the very next verse it is said, “They feared not the Lord;” so that their fear of the Lord was no fear. In like manner, that obedience to God is no obedience, which is but a partial and piecemeal obedience.

2. A man may obey much, and yet be in his old nature; and if so, then all his obedience in that estate is but a painted sin: “He that offereth an oblation, is as if he offered swine’s blood; and he that burneth incense, as if he blessed an idol.” The nature must be renewed, before the command can be rightly obeyed; for “a corrupt tree cannot bring forth good fruit.” Whatever a man’s performances are, they cannot be called obedience, whilst the heart remaineth unregenerate, because the principle is false and unsound. Every duty done by a believer, is accepted of God, as part of his obedience to the will of God, though it be done in much weakness; because, though the believer’s hand is weak, yet “his heart is right.” The hypocrite may have the most active hand, but the believer hath the most faithful and sincere heart.

3. A man may obey the law, and yet have no love to the Lawgiver. A carnal heart may do the command of God, but he cannot love God, and therefore cannot do it aright; for love to God is the foundation and spring of all true obedience. Every command of God is to be done in love: this is the “fulfilling of the law.” The apostle saith, “Though I bestow all my goods to feed the poor, and though I give my body to be burned, (these seem to be acts of the highest obedience), yet if I have not love, it profits me nothing.”

4. I might add, that a man may be much in obedience from sinister and base selfish ends: as the Pharisees prayed much, gave much alms, fasted much but our Lord Christ tells us, that it was “that they might be seen of men, and have glory of men.” Most of the hypocrite’s piety empties itself into vain-glory; and therefore he is but an empty vine in all he does, because “he bringeth forth fruit to himself.” It is the end that justifies the action: indeed, a good end cannot make a bad action good, but yet the want of a good end makes a good action bad.

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

XIX. A man may be sanctified, and yet be but almost a Christian.

Every kind of sanctification doth not make a man a new creature; for many are sanctified that are never renewed. You read of them that “count the blood of the covenant, wherewith they were sanctified, an unholy thing.”

Objection. But doth not the Scripture tell us, that “both he who sanctifieth, and they who are sanctified; are all one: for which cause, he is not ashamed to call them brethren.” And can a man be one with Christ, and yet be but almost a Christian?

Answer. To this I answer—You must know there is a twofold work of sanctification spoken of in Scripture.

The one, common and ineffectual.

The other, special and effectual.

That work of sanctification which is true and effectual, is the working of the Spirit of God in the soul, enabling it to the mortifying of all sin, to the obeying of every command, to “walking with God in all well-pleasing.” Now, whoever is thus sanctified, is one with him that sanctifieth. Christ will not be ashamed to call such brethren; for they are “flesh of his flesh, and bone of his bone.”

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

Or thus, there is an inward and outward sanctification.