Blueridge Believer
Puritan Board Professor
The Almost Christian Discovered;
Or, The False Professor Tried
By Matthew Mead, 1661
QUESTION I. How far may a man go in the way to heaven—and yet be but almost a Christian?
ANSWER. This I will show you in twenty several steps.
Section I. A man may have much KNOWLEDGE, much light; he may know much of God and his will, much of Christ and his ways—and yet be but almost a Christian. For though there can be no grace without knowledge—yet there may be much knowledge where there is no grace; illumination often goes before—when conversion never follows after. The subject of knowledge is the understanding; the subject of holiness is the will. Now a man may have his understanding enlightened—and yet his will not at all sanctified. He may have an understanding to know God—and yet lack a will to obey God. The apostle tells us of some, that, "when they knew God, they glorified him not as God."
To make a man altogether a Christian, there must be light in the head—and heat in the heart; knowledge in the understanding—and zeal in the affections. Some have zeal and no knowledge; that is, blind devotion. Some have knowledge and no zeal; that is, fruitless speculation. But where knowledge is joined with zeal, that makes a true Christian.
Objection. But is it not said, "This is eternal life--to know you, the only true God—and Jesus Christ whom you have sent?"
Answer. It is not every knowledge of God and Christ, which interests the soul in eternal life. For why then do the devils perish; they have more knowledge of God than all the men in the world; for though, by their fall, they lost their holiness, yet they lost not their knowledge. They are called daimones, from their knowledge—and yet they are diaboli, from their malice, devils still. Knowledge may fill the head—but it will never better the heart, if there is not somewhat else. The Pharisees had much knowledge, "Behold, you are called a Jew—and rest in the law—and make your boast of God—and know his will," etc.—and yet they were a generation of hypocrites! Alas! how many have gone loaded with knowledge to hell! Though it is true, that it is eternal life to know God and Jesus Christ; yet it is as true, that many do know God and Jesus Christ, who shall never see eternal life.
There is, you must know, a twofold knowledge; the one is common—but not saving; the other is not common—but saving. Common knowledge is that which floats in the head—but does not influence the heart. This knowledge, reprobates may have.
Naturalists say, that there is a pearl in the toad's head—and yet her belly is full of poison. The French have a berry which they call the grape of a thorn. The common knowledge of Christ is the pearl in the toad's head—the grape which grows upon thorns; it may be found in unsanctified men. And then there is a saving knowledge of God and Christ, which includes the assent of the mind—and the consent of the will; this is a knowledge which implies faith; "By his knowledge shall my righteous servant justify many." And this is that knowledge which leads to life eternal. Now whatever that measure of knowledge is, which a man may have of God—and of Jesus Christ, yet if it is not this saving knowledge--knowledge joined with affection and application—he is but almost a Christian.
He only knows God aright, who knows how to obey him—and obeys according to his knowledge of him. "A good understanding have all those who do his commandments." All knowledge without this, makes a man but like Nebuchadnezzar's image, with "a head of gold—and feet of clay." Some know—but only to know. Some know—but only to be known. Some know—to practice what they know. Now, to know—but to know—that is merely curiosity. To know, to be known—that is merely vain-glory. But to know, to practice what we know—that is gospel duty. This makes a man a complete Christian; the other, without this, makes a man almost—and yet but almost a Christian.
Or, The False Professor Tried
By Matthew Mead, 1661
QUESTION I. How far may a man go in the way to heaven—and yet be but almost a Christian?
ANSWER. This I will show you in twenty several steps.
Section I. A man may have much KNOWLEDGE, much light; he may know much of God and his will, much of Christ and his ways—and yet be but almost a Christian. For though there can be no grace without knowledge—yet there may be much knowledge where there is no grace; illumination often goes before—when conversion never follows after. The subject of knowledge is the understanding; the subject of holiness is the will. Now a man may have his understanding enlightened—and yet his will not at all sanctified. He may have an understanding to know God—and yet lack a will to obey God. The apostle tells us of some, that, "when they knew God, they glorified him not as God."
To make a man altogether a Christian, there must be light in the head—and heat in the heart; knowledge in the understanding—and zeal in the affections. Some have zeal and no knowledge; that is, blind devotion. Some have knowledge and no zeal; that is, fruitless speculation. But where knowledge is joined with zeal, that makes a true Christian.
Objection. But is it not said, "This is eternal life--to know you, the only true God—and Jesus Christ whom you have sent?"
Answer. It is not every knowledge of God and Christ, which interests the soul in eternal life. For why then do the devils perish; they have more knowledge of God than all the men in the world; for though, by their fall, they lost their holiness, yet they lost not their knowledge. They are called daimones, from their knowledge—and yet they are diaboli, from their malice, devils still. Knowledge may fill the head—but it will never better the heart, if there is not somewhat else. The Pharisees had much knowledge, "Behold, you are called a Jew—and rest in the law—and make your boast of God—and know his will," etc.—and yet they were a generation of hypocrites! Alas! how many have gone loaded with knowledge to hell! Though it is true, that it is eternal life to know God and Jesus Christ; yet it is as true, that many do know God and Jesus Christ, who shall never see eternal life.
There is, you must know, a twofold knowledge; the one is common—but not saving; the other is not common—but saving. Common knowledge is that which floats in the head—but does not influence the heart. This knowledge, reprobates may have.
Naturalists say, that there is a pearl in the toad's head—and yet her belly is full of poison. The French have a berry which they call the grape of a thorn. The common knowledge of Christ is the pearl in the toad's head—the grape which grows upon thorns; it may be found in unsanctified men. And then there is a saving knowledge of God and Christ, which includes the assent of the mind—and the consent of the will; this is a knowledge which implies faith; "By his knowledge shall my righteous servant justify many." And this is that knowledge which leads to life eternal. Now whatever that measure of knowledge is, which a man may have of God—and of Jesus Christ, yet if it is not this saving knowledge--knowledge joined with affection and application—he is but almost a Christian.
He only knows God aright, who knows how to obey him—and obeys according to his knowledge of him. "A good understanding have all those who do his commandments." All knowledge without this, makes a man but like Nebuchadnezzar's image, with "a head of gold—and feet of clay." Some know—but only to know. Some know—but only to be known. Some know—to practice what they know. Now, to know—but to know—that is merely curiosity. To know, to be known—that is merely vain-glory. But to know, to practice what we know—that is gospel duty. This makes a man a complete Christian; the other, without this, makes a man almost—and yet but almost a Christian.
