The Almost Christian Discovered

“The Almost Christian Discovered; or the False Professor Tried and Cast,” (purchase or free) written by Matthew Mead (1629-1699) and first published in 1661, is a book that demonstrates how far professors of Christ may go without possessing Christ.

The thesis of the book is that “there are very many in the world that are almost, and yet but almost Christians; many that are near heaven, and yet are never the nearer; many that are within a little of salvation, and yet shall never enjoy the least salvation; they are within sight of heaven, and yet shall never have a sight of God.” Mead uses a series of questions and answers to make his case, anticipates and answers objections to his points, and follows up with application and uses of examination, caution and exhortation.

While the language of the book may seem antiquated in style, its message is convincingly loud and truthfully clear. It is a book that English reading Christians – almost or altogether – should read and heed. Readers sensitive of their sin and the glory God in Christ are sure to say, “Lord, make me a Christian!”

Except for the “Dedication,” “To the Reader,” “Introduction,” “Caution,” and “Exhortation,” the following is an outline or sample of the book’s contents.

Question I. How far may a man go in the way to heaven, and yet be but almost a Christian?
1. A man may have much knowledge, much light; he may know much of God and his will, much of Christ and his ways, and yet be but almost a Christian.
2. A man may have great and eminent gifts, yea, spiritual gifts, and yet be but almost a Christian.
3. A man may have a high profession of religion, be much in external duties of godliness, and yet be but almost a Christian.
4. A man may go far in opposing his sin, and yet be but almost a Christian.
5. A man may hate sin, and yet be but almost a Christian.
6. A man may make great vows and promises – he may have strong purposes and resolutions against sin, and yet be but almost a Christian.
7. A man may maintain a strife and combat against sin in himself, and yet be but almost a Christian.
8. A man may be a member of the church of Christ, he may join himself to the people of God, partake with them in all ordinances, and share of all church privileges, and yet be but almost a Christian.
9. A man may have great hopes of heaven, great hopes of being saved, and yet be but almost a Christian.
10. A man may be under great and visible changes, and these wrought by the ministry of the word, and yet be but almost a Christian.
11. A man may be very zealous in the matters of religion, and yet be but almost a Christian.
12. A man may be much in prayer – he may pray often, and pray much; and yet be but almost a Christian.
13. A man may suffer for Christ in his goods, in his name, in his person; and yet be but almost a Christian.
14. A man may be called of God, and embrace this call, and be but almost a Christian.
15. A man may have the Spirit of God, and yet be but almost a Christian.
16. A man may have faith, and yet be but almost a Christian.
17. A man may go further yet: he may possibly have a love to the people of God, and yet be but almost a Christian.
18. A man may obey the commands of God, yea, many of the commands of God, and yet be but almost a Christian.
19. A man may be sanctified, and yet be but almost a Christian.
20. A man may do all, as to external duties and worship, that a true Christian can; and when he hath done all, be but almost a Christian.

Question II. Whence it is that many go far, and yet no further?
Answer. It may be to answer the call of conscience.

Question III. What difference between a natural conscience, and a renewed conscience?
1. If a natural man’s conscience putteth him upon duty, he doth usually bound himself in the work of God. His duties are limited; his obedience is a limited obedience.
2. If a natural man’s conscience check or accuse for sin, then he seeketh to stop the mouth of it, but not to satisfy it.
3. There is no natural man, let him go never so far, let him do never so much in the matters of religion, but still he has his Delilah, his bosom-lust.
4. A natural man prides himself in his duties. If he be much in duty, then he is much lifted up under duty.
5. Look what that is to which the hear doth secretly render the glory of a duty, and that is the principle of the duty.
6. Though a natural conscience may put a man much upon service, yet it never presses to the attainment of holiness.
7. And lastly, if a natural conscience be the spring of duty, why then this spring runs fastest at first, and so abateth, and at last drieth up.

Question IV. Whence is it, that many are but almost Christians, when they have gone thus far?
1. It is for want of right and sound conviction.
2. It is for want of a thorough work of grace first wrought in the heart.

Question V. What is the reason that many go no further in the profession of religion, than to be almost Christians?
1. It is because they deceive themselves in the truth of their own condition; they mistake their state, and think it good and safe, when it is bad and dangerous.
2. It is from Satan’s cunning, who if he cannot keep sinners in their open profaneness, then he labours to persuade then to take up with a form of godliness.
3. There are some lusts espoused in the heart, that hinder a hearty close with Christ.

Application
Inference 1. That salvation is not so easy a think as it is imagined to be.
Inference 2. If many go thus far in the way to heaven, and yet miscarry, O then, what shall be the end of them who fall short of these!

Use of Examination
1. What am I? Am I a child of God, or not? Am I sincere in religion, or am I only a hypocrite under a profession?
2. Where am I? Am I yet in a natural state, or a state of grace?