Sermons

Acts 19:2 — "Have ye received the Holy Ghost since ye believed?"

Two different significations have been given of these words. Some have supposed, that the question here put, is, Whether these disciples, whom St. Paul found at Ephesus, had received the Holy Ghost by imposition of hands at confirmation? Others think, these disciples had been already baptized into John's baptism; which not being attended with an immediate effusion of the Holy Spirit, the Apostle here asks them, Whether they had received the Holy Ghost by being baptized into Jesus Christ? And upon their answering in the negative, he first baptized, and then confirmed them in the name of the Lord Jesus.

Which of these interpretations is the most true, is neither easy nor very necessary to determine. However, as the words contain a most important inquiry, without any reference to the context, I shall from them,

First, Show who the Holy Ghost here spoken of, is; and that we must all receive him, before we can be stiled true believers.

Secondly, I shall lay down some scripture marks whereby we may know, whether we have thus received the Holy Ghost or not. And

Thirdly, By way of conclusion, address myself to several distinct classes of professors, concerning the doctrine that shall have been delivered.

First, I am to show who the Holy Ghost spoken of in the text, is; and that we must all receive him before we can be stiled true believers.

By the Holy Ghost is plainly signified the Holy Spirit, the third Person in the ever-blessed Trinity, consubstantial and co-eternal with the Father and the Son, proceeding from, yet equal to them both. He is emphatically called Holy, because infinitely holy in himself, and the author and finisher of all holiness in us.

This blessed Spirit, who once moved on the face of the great deep; who over-shadowed the blessed Virgin before that holy child was born of her; who descended in a bodily shape, like a dove, on our blessed Lord, when he came up out of the water at his baptism; and afterwards came down in fiery tongues on the heads of all his Apostles at the day of Pentecost: this is the Holy Ghost, who must move on the faces of our souls; this power of the Most High, must come upon us, and we must be baptized with his baptism and refining fire, before we can be stiled true members of Christ'' mystical body.

Thus says the Apostle Paul, "Know ye not that Jesus Christ is in you, (that is, by his Spirit) unless you are reprobates?" And, "If any man hath not the Spirit of Christ, he is none of his," And again, says St. John, "We know that we are his, by the Spirit that he hath given us."

It is not, indeed, necessary that we should have the Spirit now given in that miraculous manner, in which he was at first given to our Lord's Apostles, by signs and wonders, but it is absolutely necessary, that we should receive the Holy Ghost in his sanctifying graces, as really as they did: and so will it continue to be till the end of the world.

For this stands the case between God and man: God at first made man upright, or as the sacred Penman expresses it, "In the image of God made he man;" that is, his soul was the very copy, the transcript of the divine nature. He, who before, by his almighty fiat, spoke the world into being, breathed into man the breath of spiritual life, and his soul was adorned with a resemblance of the perfections of Deity. This was the finishing stroke of the creation: the perfection both of the moral and material world. And so near did man resemble his divine Original, that God could not but rejoice and take pleasure in his own likeness: And therefore we read, that when God had finished the inanimate and brutish part of the creation, he looked upon it, and beheld it was good; but when that lovely, God-like creature man was made, behold it was very good.

Happy, unspeakably happy must man needs be, when thus a partaker of the divine nature. And thus might he have still continued, had he continued holy. But God placed him in a state of probation, with a free grant to eat of every tree in the garden of Eden, except the tree of knowledge of good and evil: the day he should eat thereof, he was surely to die; that is, not only to be subject to temporal, but spiritual death; and consequently, to lose that divine image, that spiritual life God had not long since breathed into him, and which was as much his happiness as his glory.

These, one would imagine, were easy conditions for a finite creature's happiness to depend on. But man, unhappy man, being seduced by the devil, and desiring, like him, to be equal with his Maker, did eat of the forbidden fruit; and thereby became liable to that curse, which the eternal God, who cannot lie, had denounced against his disobedience.

Accordingly we read, that soon after Adam had fallen, he complained that he was naked; naked, not only as to his body, but naked and destitute of those divine graces which, before decked and beautified his soul. The unhappy mutiny, and disorder which the visible creation fell into, the briars and thorns which not sprung up and overspread the earth, were but poor emblems, lifeless representations of that confusion and rebellion, and those divers lusts and passions which sprung up in, and quite overwhelmed the soul of man immediately after the fall. Alas! he was now no longer the image of the invisible God; but as he had imitated the devil's sin, he became as it were a partaker of the devil's nature, and from an union with, sunk into a state of direct enmity against God.

Now in this dreadful disordered condition, are all of us brought into the world: for as the root is, such must the branches be. Accordingly we are told, "That Adam beget a son in his own likeness;" or, with the same corrupt nature which he himself had, after he had eaten the forbidden fruit. And experience as well as scripture proves, that we also are altogether born in sin and corruption; and therefore incapable, whilst in such a state, to hole communion with God. For as light cannot have communion with darkness, so God can have no communion with such polluted sons of Belial.

Here then appears the end and design why Christ was manifest in the flesh; to put an end to these disorders, and to restore us to that primitive dignity in which we were at first created. Accordingly he shed his precious blood to satisfy his Father's justice for our sins; and thereby also he procured for us the Holy Ghost, who should once more re- instamp the divine image upon our hearts, and make us capable of living with and enjoying the blessed God.

This was the great end of our Lord's coming into the world; nay, this is the only end why the world itself is now kept in being. For as soon as a sufficient number are sanctified out of it, the heavens shall be wrapped up like a scroll, the elements shall melt with fervent heat, the earth, and all that therein is, shall be burnt up.

This sanctification of the Spirit, is that new birth mentioned by our blessed Lord to Nicodemus, "without which we cannot see the kingdom of God." This is what St. Paul calls being "renewed in the spirit of our minds;" and it is the spring of that holiness, without which no man shall see the Lord.

Thus then, it is undeniably certain, we must receive the Holy Ghost ere we can be stiled true members of Christ's mystical body.

I come in the Second place to lay down some scriptural marks, whereby we may easily judge, whether we have thus received the Holy Ghost or not.

And the First I shall mention, is, our having received a spirit of prayer and supplication; for that always accompanies the spirit of grace. No sooner was Paul converted, but "behold he prayeth." And this was urged as an argument, to convince Ananias that he was converted. And God's elect are also said to "cry to him day and night."

And since one great work of the Holy Spirit is to convince us of sin, and to set us upon seeking pardon and renewing grace, through the allsufficient merits of a crucified Redeemer, whosoever has felt the power of the world to come, awakening him from his spiritual lethargy, cannot but be always crying out, "Lord, what wouldst thou have me to do?" Or, in the language of the importunate blind Bartimeus, "Jesus, thou Son of David, have mercy upon me."

The blessed Jesus, as he received the Holy Ghost without measure, so he evidenced it by nothing more, than his frequent addresses at the throne of grace. Accordingly we read, that he was often alone on the mountain praying; that he rose a great while before day to pray: nay, that he spent whole nights in prayer. And whosoever is made partaker of the same Spirit which the holy Jesus, will be of the same mind, and delight in nothing so much, as to "draw nigh unto God," and lift up holy hands and hearts in frequent and devout prayer.

It must be confessed, indeed, that this spirit of supplication is often as it were sensibly lost, and decays, for some time, even in those who have actually received the Holy Ghost. Through spiritual dryness and barrenness of soul, they find in themselves a listlessness and backwardness to this duty of prayer; but then they esteem it as their cross, and still persevere in seeking Jesus, though it be sorrowing: and their hearts, notwithstanding, are fixed upon God, though they cannot exert their affections so strongly as usual, on account of that spiritual deadness, which God, for wise reasons, has suffered to benumb their souls.

But as for the formal believer, it is not so with him: no; he either prays not at all, or if he does enter into his closet, it is with reluctance, out of custom, or to satisfy the checks of his conscience. Whereas, the true believer can no more live without prayer, than without food day by day. And he finds his soul as really and perceptibly fed by the one, as his body is nourished and supported by the other.

A Second scripture mark of our having received the Holy Ghost, is, Not committing sin.

"Whosoever is born of God, (says St. John) sinneth not, neither can he sin, because his seed remaineth in him." Neither can he sin. This expression does not imply the impossibility of a Christian's sinning: for we are told, that "in many things we offend all:" It only means thus much: that a man who is really born again of God, doth not willfully commit sin, much less live in the habitual practice of it. For how shall he that is dead to sin, as every converted person is, live any longer therein?

It is true, a man that is born again of God, may, through surprise, or the violence of a temptation, fall into an act of sin: witness the adultery of David, and Peter's denial of his Master. But then, like them, he quickly rises again, goes out from the world, and weeps bitterly; washes the guilt of sin away by the tears of sincere repentance, joined with faith in the blood of Jesus Christ; takes double heed to his ways for the future, and perfects holiness in the fear of God.

The meaning of this expression of the Apostle, that "a man who is born of God, cannot commit sin," has been fitly illustrated, by the example of a covetous worldling, to the general bent of whose inclinations, liberality and profuseness are directly opposite: but if, upon some unexpected, sudden occasion, he does play the prodigal, he immediately repents him of his fault, and returns with double care to his niggardliness again. And so is every one that is born again: to commit sin, is as contrary to the habitual frame and tendency of his mind, as generosity is to the inclinations of a miser; but if at any time, he is drawn into sin, he immediately, with double zeal, returns to his duty, and brings forth fruits meet for repentance. Whereas, the unconverted sinner is quite dead in trespasses and sins: or if he does abstain from gross acts of it, through worldly selfish motives, yet, there is some right eye he will not pluck out; some right- hand which he will not cut off; some specious Agag that he will not sacrifice for God; and thereby he is convinced that he is but a mere Saul: and consequently, whatever pretensions he may make to the contrary, he has not yet received the Holy Ghost.

A Third mark whereby we may know, whether or not we have received the Holy Ghost, is, Our conquest over the world.

"For whosoever is born of God, (says the Apostle) overcometh the world." By the world, we are to understand, as St. John expressed it, "all that is in the world, the lust of the eye, the lust of the flesh, and the pride of life:" And by overcoming of it, is meant, our renouncing these, so as not to follow or be led by them: for whosoever is born from above, has his affections set on things above: he feels a divine attraction in his soul, which forcibly draws his mind heavenwards; and as the hart panteth after the water-brooks, so doth it make his soul so long after the enjoyment of his God.

Not that he is so taken up with the affairs of another life, as to neglect the business of this: No; a truly spiritual man dares not stand any day idle; but then he takes care, though he laboreth for the meat which perisheth, first to secure that which endureth to everlasting life. Or, if God has exalted him above his brethren, yet, like Moses, Joseph, and Daniel, he, notwithstanding, looks upon himself as a stranger and pilgrim upon earth: having received a principle of new life, he walks by faith and not by sight; and his hopes being full of immortality, he can look on all things here below as vanity and vexation of spirit: In short, though he is in, yet he is not of the world; and as he was made for the enjoyment of God, so nothing but God can satisfy his soul.

The ever-blessed Jesus was a perfect instance of overcoming the world. For though he went about continually doing good, and always lived as in a press and throng; yet, wherever he was, his conversation tended heavenwards. In like manner, he that is joined to the Lord in one spirit, will so order his thoughts, words, and actions, that he will evidence to all, that his conversation is in heaven.

On the contrary, an unconverted man being of the earth, is earthy; and having no spiritual eye to discern spiritual things, he is always seeking for happiness in this life, where it never was, will, or can be found. Being not born again from above, he is bowed down by a spirit of natural infirmity: the serpent's curse becomes his choice, and he eats of the dust of the earth all the days of his life.

A Fourth scripture mark of our having received the Holy Ghost, is, Our loving one another.

"We know (says St. John) we are passed from death unto life, because we love the brethren." "And by this (says Christ himself) shall all men know that ye are my disciples, if ye have love one towards another." Love is the fulfilling of the gospel, as well as of the law: for "God is love; and whosoever dwelleth in love, dwelleth in God."

But by this love we are not to understand a softness and tenderness of mere nature, or a love founded on worldly motives (for this a natural man may have); but a love of our brethren, proceeding from love towards God: loving all men in general, because to their relation to God; and loving good men in particular, for the grace we see in them, and because they love our Lord Jesus in sincerity.

This is Christian charity, and that new commandment which Chris gave to his disciples. New, not in its object, but in the motive and example whereon it is founded, even Jesus Christ. This is that love which the primitive Christians were so renowned for, that it became a proverb, see how these Christians love one another. And without this love, though we should give all our goods to feed the poor, and our bodies to be burnt, it would profit us nothing.

Further, this love is not confined to any particular set of men, but is impartial and catholic: A love that embraces God's image wherever it beholds it, and that delights in nothing so much as to see Christ's kingdom come.

This is the love wherewith Jesus Christ loved mankind: He loved all, even the worst of men, as appears by his weeping over the obstinately perverse; but wherever he saw the least appearance of the divine likeness, that soul he loved in particular. Thus we read, that when he heard the young man say, "All these things have I kept from my youth," that so far he loved him. And when he saw any noble instance of faith, though in a Centurion and a Syrophonecian, aliens to the commonwealth of Israel, how is he said to marvel at, to rejoice in, speak of, and commend it? So every spiritual disciple of Jesus Christ will cordially embrace all who worship God in spirit and in truth, however they may differ as to the appendages of religion, and in things not essentially necessary to salvation.

I confess, indeed, that the heart of a natural man is not thus enlarged all at once; and a person may really have received the Holy Ghost, (as Peter, no doubt, had when he was unwilling to go to Cornelius) though he be not arrived to this: but then, where a person is truly in Christ, all narrowness of spirit decreases in him daily; the partition wall of bigotry and party zeal is broken down more and more; and the nearer he comes to heaven, the more his heart is enlarged with that love, which there will make no difference between any people, nation, or language, but we shall all, with one heart, and one voice, sing praises to him that sitteth upon the throne for ever.

But I hasten to a Fifth scripture mark, Loving our enemies.

"I say unto you, (says Jesus Christ) Love your enemies, bless them that curse you, do good to those that hate you, and pray for them that despitefully use you and persecute you." And this duty of loving your enemies is so necessary, that without it, our righteousness does not exceed the righteousness of the Scribes and Pharisees, or even of Publicans and sinners: "For if you do good to them only, who do good to you, what do you more than others?" What do you extraordinary? "Do not even the Publicans the same?" And these precepts our Lord confirmed by his own example; when he wept over the bloody city; when he suffered himself to be led as a sheep to the slaughter; when he made that mile reply to the traitor Judas, "Judas, betrayest thou the Son of man with a kiss?" and more especially, when in the agonies and pangs of death, he prayed for his very murderers, "Father, forgive them, for they know not what they do."

This is a difficult duty to the natural man; but whosoever is made partaker of the promise of the Spirit, will find it practicable and easy: for if we are born again of God, we must be like him, and consequently delight to be perfect in this duty of doing good to our worst enemies in the same manner, though not in the same degree as he is perfect: He sends his rain on the evil and the good; causeth his sun to shine on the just and unjust; and more especially commended his love towards us, that whilst we were his enemies, he sent forth his Son, born of a woman, made under the law, that he might become a curse for us.

Many other marks are scattered up and down the scriptures, whereby we may know whether or not we have received the Holy Ghost: such as, "to be carnally minded, is death, but to be spiritually minded is life and peace." "Now the fruits of the Spirit are joy, peace, long-suffering, meekness," with a multitude of texts to the same purpose. But as most, if not all of them, are comprehended in the duties already laid down, I dare affirm, whosoever upon an impartial examination, can find the aforesaid marks on his soul, may be as certain, as though an angel was to tell him, that his pardon is sealed in heaven.

As for my own part, I had rather see these divine graces, and this heavenly temper stamped upon my soul, than to hear an angel from heaven saying unto me, Son, be of good cheer, thy sins are forgiven thee.

These are infallible witnesses; these are Emmanuel, God with and in us; these make up that white stone, which none knoweth, saving he who hath receiveth it; these are the earnests of the heavenly inheritance in our hearts: In short, these are glory begun, and are that good thing, that better part, and which if you continue to stir up this gift of God, neither men nor devils shall ever be able to take from us.

I proceed, as was proposed, in the Third place, to make an application of the doctrine delivered, to several distinct classes of professors. And

First, I shall address myself to those who are dead in trespasses and sins. And, O how could I weep over you, as our Lord wept over Jerusalem? For, alas! how distant must you be from God? What a prodigious work have you to finish, who, instead of praying day and night, seldom or never pray at all? And, instead of being born again of God, so as not to commit sin, are so deeply sunk into the nature of devils, as to make a mock at it? Or, instead of overcoming the world, so as not to follow or be led by it, are continually making provision for the flesh, to fulfill the lusts thereof. And, instead of being endued with the god-like disposition of loving all men, even your enemies, have your hearts full of hatred, malice, and revenge, and deride those who are the sincere followers of the lowly Jesus. But think you, O sinners, that God will admit such polluted wretches into his sight? Or should he admit you, do you imagine you could take any pleasure in him? No; heaven itself would be no heaven to you; the devilish dispositions which are in your hearts, would render all the spiritual enjoyments of those blessed mansions, ineffectual to make you happy. To qualify you to be blissful partakers of that heavenly inheritance with the saints in light, there is a meetness required: to attain which, ought to be the chief business of your lives.

It is true, you, as well as the righteous, in one sense, shall see God; (for we must all appear before the judgment-seat of Christ) but you must see him once, never to see him more. For as you carry about in you the devil's image, with devils you must dwell: being of the same nature, you must share the same doom. "Repent, therefore, and be converted, that your sins may be blotted out." See that you receive the Holy Ghost, before you go hence: for otherwise, how can you escape the damnation of hell?

Secondly, Let me apply myself to those who deceive themselves with false hopes of salvation. Some, through the influence of a good education, or other providential restraints, have not run into the same excess of riot with other men, and they think they have no need to receive the Holy Ghost, but flatter themselves that they are really born again.

But do you show it by bringing forth the fruits of the Spirit? Do you pray without ceasing? Do you not commit sin? Have you overcome the world? And do you love your enemies, and all mankind, in the same manner, as Jesus Christ loved them?

If these things, brethren, be in you and abound, then may you have confidence towards God; but if not, although you may be civilized, yet you are not converted: no, you are yet in your sins. The nature of the old Adam still reigneth in your souls; and unless the nature of the second Adam be grafted in its room, you can never see God.

Think not, therefore, to dress yourselves up in the ornaments of a good nature, and civil education, and say with Agag, "surely the bitterness of death is past;" For God's justice, notwithstanding that, like Samuel, shall hew you to pieces. However you may be highly esteemed in the sight of men, yet, in the sight of God, you are but like the apples of Sodom, dunghills covered over with snow, mere whited sepulchers, appearing a little beautiful without, but inwardly full of corruption and of all uncleanness: and consequently will be dismissed at the last day with a "Verily, I know you not."

But the word of God is profitable for comfort as well as correction.

Thirdly, Therefore I address myself to those who are under the drawings of the Father, and are exercised with the Spirit of bondage, and not finding the marks before mentioned, are crying out, Who shall deliver us from the body of this death?

But fear not, little flock; for notwithstanding your present infant state of grace, it shall be your father's good pleasure to give you the kingdom. The grace of God, through Jesus Christ, shall deliver you, and give you what you thirst after: He hath promised, he will also do it. Ye shall receive the spirit of adoption, that promise of the Father, if you faint not: only persevere in seeking it; and determine not to be at rest in you soul, till you know and feel that you are thus born again from above, and God's Spirit witnesseth with your spirits that you are the children of God.

Fourthly and Lastly, I address myself to those who have received the Holy Ghost in all his sanctifying graces, and are almost ripe for glory.

Hail, happy saints! For your heaven is begun on earth: you have already received the first fruits of the Spirit, and are patiently waiting till that blessed change come, when your harvest shall be complete. I see and admire you, though, alas! at so great a distance from you: your life, I know, is hid with Christ in God. You have comforts, you have meat to eat, which a sinful, carnal, ridiculing world knows nothing of. Christ's yoke is not become easy to you, and his burden light. You have passed through the pangs of the new birth, and now rejoice that Christ Jesus is spiritually formed in your hearts. You know what it is to dwell in Christ, and Christ in you. Like Jacob's ladder, although your bodies are on earth, yet your souls and hearts are in heaven: and by your faith and constant recollection, like the blessed angels, you do always behold the face of your Father which is in heaven.

I need not exhort you to press forward, for you know that in walking in the Spirit there is a great reward. Rather will I exhort you, in patience to possess your souls yet a little while, and Jesus Christ will deliver you from the burden of the flesh, and an abundant entrance shall be administered to you, into the eternal joy and uninterrupted felicity of his heavenly kingdom.

Which God of his infinite mercy grant, through Jesus Christ our Lord: To whom, with the Father, and the Holy Ghost, three Persons and one God, be ascribed all honor, power, and glory, for ever and ever.

Acts 26:28 — "Almost thou persuadest me to be a Christian."

The chapter, out of which the text is taken, contains an admirable account which the great St. Paul gave of his wonderful conversion from Judaism to Christianity, when he was called to make his defense before Festus a Gentile governor, and king Agrippa. Our blessed Lord had long since foretold, that when the Son of man should be lifted up, "his disciples should be brought before kings and rulers, for his name's sake, for a testimony unto them." And very good was the design of infinite wisdom in thus ordaining it; for Christianity being, from the beginning, a doctrine of the Cross, the princes and rulers of the earth thought themselves too high to be instructed by such mean teachers, or too happy to be disturbed by such unwelcome truths; and therefore would have always continued strangers to Jesus Christ, and him crucified, had not the apostles, by being arraigned before them, gained opportunities of preaching to them "Jesus and the resurrection." St. Paul knew full well that this was the main reason, why his blessed Master permitted his enemies at this time to arraign him at a public bar; and therefore, in compliance with the divine will, thinks it not sufficient, barely to make his defense, but endeavors at the same time to convert his judges. And this he did with such demonstration of the spirit, and of power, that Festus, unwilling to be convinced by the strongest evidence, cries out with a loud voice, "Paul, much learning doth make thee mad." To which the brave apostle (like a true follower of the holy Jesus) meekly replies, I am not mad, most noble Festus, but speak forth the words of truth and soberness." But in all probability, seeing king Agrippa more affected with his discourse, and observing in him an inclination to know the truth, he applies himself more particularly to him. "The king knoweth of these things; before whom also I speak freely; for I am persuaded that none of these things are hidden from him." And then, that if possible he might complete his wished-for conversion, he with an inimitable strain of oratory, addresses himself still more closely, "King Agrippa, believest thou the prophets? I know that thou believest them." At which the passions of the king began to work so strongly, that he was obliged in open court, to own himself affected by the prisoner's preaching, and ingenuously to cry out, "Paul, almost thou persuadest me to be a Christian."

Which words, taken with the context, afford us a lively representation of the different reception, which the doctrine of Christ's ministers, who come in the power and spirit of St. Paul, meets with now-a-days in the minds of men. For notwithstanding they, like this great apostle, "speak forth the words of truth and soberness;" and with such energy and power, that all their adversaries cannot justly gainsay or resist; yet, too many, with the noble Festus before-mentioned, being like him, either too proud to be taught, or too sensual, too careless, or too worldly-minded to live up to the doctrine, in order to excuse themselves, cry out, that "much learning, much study, or, what is more unaccountable, much piety, hath made them mad." And though, blessed be God! All do not thus disbelieve our report; yet amongst those who gladly receive the word, and confess that we speak the words of truth and soberness, there are so few, who arrive at any higher degree of piety than that of Agrippa, or are any farther persuaded than to be almost Christians, that I cannot but think it highly necessary to warn my dear hearers of the danger of such a state. And therefore, from the words of the text, shall endeavor to show these three things:

Secondly, What are the chief reasons, why so many are no more than almost Christians.

Thirdly, I shall consider the ineffectualness, danger, absurdity, and uneasiness which attends those who are but almost Christians; and then conclude with a general exhortation, to set all upon striving not only be almost, but altogether Christians.

I. And, First, I am to consider what is meant by an almost Christians.

An almost Christian, if we consider him in respect to his duty to God, is one that halts between two opinions; that wavers between Christ and the world; that would reconcile God and Mammon, light and darkness, Christ and Belial. It is true, he has an inclination to religion, but then he is very cautious how he goes too far in it: his false heart is always crying out, Spare thyself, do thyself no harm. He prays indeed, that "God's will may be done on earth, as it is in heaven." But notwithstanding, he is very partial in his obedience, and fondly hopes that God will not be extreme to mark every thing that he willfully does amiss; though an inspired apostle has told him, that "he who offends in one point is guilty of all." But chiefly, he is one that depends much on outward ordinances, and on that account looks upon himself as righteous, and despises others; though at the same time he is as great a stranger to the divine life as any other person whatsoever. In short, he is fond of the form, but never experiences the power of godliness in his heart. He goes on year after year, attending on the means of grace, but then, like Pharaoh's lean kine [cow?], he is never the better, but rather the worse for them.

If you consider him in respect to his neighbor, he is one that is strictly just to all; but then this does not proceed from any love to God or regard to man, but only through a principle of self-love: because he knows dishonesty will spoil his reputation, and consequently hinder his thriving in the world.

He is one that depends much upon being negatively good, and contents himself with the consciousness of having done no one any harm; though he reads in the gospel, that "the unprofitable servant was cast into outer darkness," and the barren fig-tree was cursed and dried up from the roots, not for bearing bad, but no fruit.

He is no enemy to charitable contributions in public, if not too frequently recommended: but then he is unacquainted with the kind offices of visiting the sick and imprisoned, clothing the naked, and relieving the hungry in a private manner. He thinks that these things belong only to the clergy, though his own false heart tells him, that nothing but pride keeps him from exercising these acts of humility; and that Jesus Christ, in the 25th chapter of St. Matthew, condemns persons to everlasting punishment, not merely for being fornicators, drunkards, or extortioners, but for neglecting these charitable offices, "When the Son of man shall come in his glory, he shall set the sheep on his right-hand, and the goats on his left. And then shall he say unto them on his left hand, depart from me, ye cursed, into everlasting fire prepared for the devil and his angels: for I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye took me not in; naked, and ye clothed me not; sick and in prison, and ye visited me not. Then shall they also say, Lord, when saw we thee an hungered, or a-thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, Verily I say unto you, inasmuch as ye have not done it unto one of the least of these my brethren, ye did it not unto me: and these shall go away into everlasting punishment unto me: and these shall go away into everlasting punishment." I thought proper to give you this whole passage of scripture at large, because our Savior lays such a particular stress upon it; and yet it is so little regarded, that were we to judge by the practice of Christians, one should be tempted to think there were no such verses in the Bible.

But to proceed in the character of an Almost Christian: If we consider him in respect of himself; as we said he was strictly honest to his neighbor, so he is likewise strictly sober in himself: but then both his honesty and sobriety proceed from the same principle of a false self-love. It is true, he runs not into the same excess of riot with other men; but then it is not out of obedience to the laws of God, but either because his constitution will not away with intemperance; or rather because he is cautious of forfeiting his reputation, or unfitting himself for temporal business. But though he is so prudent as to avoid intemperance and excess, for the reasons before-mentioned; yet he always goes to the extremity of what is lawful. It is true, he is no drunkard; but then he has no Christian self-denial. He cannot think our Savior to be so austere a Master, as to deny us to indulge ourselves in some particulars: and so by this means he is destitute of a sense of true religion, as much as if he lived in debauchery, or any other crime whatever. As to settling his principles as well as practice, he is guided more by the world, than by the word of God: for his part, he cannot think the way to heaven so narrow as some would make it; and therefore considers not so much what scripture requires, as what such and such a good man does, or what will best suit his own corrupt inclinations. Upon this account, he is not only very cautious himself, but likewise very careful of young converts, whose faces are set heavenward; and therefore is always acting the devil's part, and bidding them spare themselves, though they are doing no more than what the scripture strictly requires them to do: The consequence of which is, that "he suffers not himself to enter into the kingdom of God, and those that are entering in he hinders."

Thus lives the almost Christian: not that I can say, I have fully described him to you; but from these outlines and sketches of his character, if your consciences have done their proper office, and made a particular application of what has been said to your own hearts, I cannot but fear that some of you may observe some features in his picture, odious as it is, to near resembling your own; and therefore I cannot but hope, that you will join with the apostle in the words immediately following the text, and wish yourselves "to be not only almost, but altogether Christians."

II. I proceed to the second general thing proposed; to consider the reasons why so many are no more than almost Christians.

1. And the first reason I shall mention is, because so many set out with false notions of religion; though they live in a Christian country, yet they know not what Christianity is. This perhaps may be esteemed a hard saying, but experience sadly evinces the truth of it; for some place religion in being of this or that communion; more in morality; most in a round of duties, and a model of performances; and few, very few acknowledge it to be, what it really is, a thorough inward change of nature, a divine life, a vital participation of Jesus Christ, an union of the soul with God; which the apostle expresses by saying, "He that is joined to the Lord is one spirit." Hence it happens, that so many, even of the most knowing professors, when you come to converse with them concerning the essence, the life, the soul of religion, I mean our new birth in Jesus Christ, confess themselves quite ignorant of the matter, and cry out with Nicodemus, "How can this thing be?" And no wonder then, that so many are only almost Christians, when so many know not what Christianity is: no marvel, that so many take up with the form, when they are quite strangers to the power of godliness; or content themselves with the shadow, when they know so little about the substance of it. And this is one cause why so many are almost, and so few are altogether Christians.

2. A second reason that may be assigned why so many are no more than almost Christians, is a servile fear of man: multitudes there are and have been, who, though awakened to a sense of the divine life, and have tasted and felt the powers of the world to come; yet out of a base sinful fear of being counted singular, or contemned by men, have suffered all those good impressions to wear off. It is true, they have some esteem for Jesus Christ; but then, like Nicodemus, they would come to him only by night: they are willing to serve him; but then they would do it secretly, for fear of the Jews: they have a mind to see Jesus, but then they cannot come to him because of the press, and for fear of being laughed at, and ridiculed by those with whom they used to sit at meat. But well did our Savior prophesy of such persons, "How can ye love me, who receive honor one of another?" Alas! have they never read, that "the friendship of this world is enmity with God;" and that our Lord himself has threatened, "Whosoever shall be ashamed of me or of my words, in this wicked and adulterous generation, of him shall the Son of man be ashamed, when he cometh in the glory of his Father and of his holy angels?" No wonder that so many are no more than almost Christians, since so many "love the praise of men more than the honor which cometh of God."

3. A third reason why so many are no more than almost Christians, is a reigning love of money. This was the pitiable case of that forward young man in the gospel, who came running to our blessed Lord, and kneeling before him, inquired "what he must do to inherit eternal life;" to whom our blessed Master replied, "Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal:" To which the young man replied, "All these have I kept from my youth." But when our Lord proceeded to tell him, "Yet lackest thou one thing; Go sell all that thou hast, and give to the poor; he was grieved at that saying, and went away sorrowful, for he had great possessions!" Poor youth! He had a good mind to be a Christian, and to inherit eternal life, but thought it too dear, if it could be purchased at no less an expense than of his estate! And thus many, both young and old, now-a-days, come running to worship our blessed Lord in public, and kneel before him in private, and inquire at his gospel, what they must do to inherit eternal life: but when they find they must renounce the self- enjoyment of riches, and forsake all in affection to follow him, they cry, "The Lord pardon us in this thing! We pray thee, have us excused."

But is heaven so small a trifle in men's esteem, as not to be worth a little gilded earth? Is eternal life so mean a purchase, as not to deserve the temporary renunciation of a few transitory riches? Surely it is. But however inconsistent such a behavior may be, this inordinate love of money is too evidently the common and fatal cause, why so many are no more than almost Christians.

4. Nor is the love of pleasure a less uncommon, or a less fatal cause why so many are no more than almost Christians. Thousands and ten thousands there are, who despise riches, and would willingly be true disciples of Jesus Christ, if parting with their money would make them so; but when they are told that our blessed Lord has said, "Whosoever will come after him must deny himself;" like the pitiable young man before-mentioned, "they go away sorrowful"" for they have too great a love for sensual pleasures. They will perhaps send for the ministers of Christ, as Herod did for John, and hear them gladly: but touch them in their Herodias, tell them they must part with such or such a darling pleasure; and with wicked Ahab they cry out, "Hast thou found us, O our enemy?" Tell them of the necessity of mortification and self-denial, and it is as difficult for them to hear, as if you was to bid them "cut off a right-hand, or pluck out a right-eye." They cannot think our blessed Lord requires so much at their hands, though an inspired apostle has commanded us to "mortify our members which are upon earth." And who himself, even after he had converted thousands, and was very near arrived to the end of his race, yet professed that it was his daily practice to "keep under his body, and bring it into subjection, lest after he had preached to others, he himself should be a cast-away!"

But some men would be wiser than this great apostle, and chalk out to us what they falsely imagine an easier way to happiness. They would flatter us, we may go to heaven without offering violence to our sensual appetites; and enter into the strait gate without striving against our carnal inclinations. And this is another reason why so many are only almost, and not altogether Christians.

5. The fifth and last reason I shall assign why so many are only almost Christians, is a fickleness and instability of temper.

It has been, no doubt, a misfortune that many a minister and sincere Christian has met with, to weep and wail over numbers of promising converts, who seemingly began in the Spirit, but after a while fell away, and basely ended in the flesh; and this not for want of right notions in religion, nor out of a servile fear of man, nor from the love of money, or of sensual pleasure, but through an instability and fickleness of temper. They looked upon religion merely for novelty, as something which pleased them for a while; but after their curiosity was satisfied, they laid it aside again: like the young man that came to see Jesus with a linen cloth about his naked body, they have followed him for a season, but when temptations came to take hold on them, for want of a little more resolution, they have been stripped of all their good intentions, and fled away naked. They at first, like a tree planted by the water-side, grew up and flourished for a while; but having no root in themselves, no inward principle of holiness and piety, like Jonah's gourd, they were soon dried up and withered. Their good intentions are too like the violent motions of the animal spirits of a body newly beheaded, which, though impetuous, are not lasting. In short, they set out well in their journey to heaven, but finding the way either narrower or longer than they expected, through an unsteadiness of temper, they have made an eternal halt, and so "returned like the dog to his vomit, or like the sow that was washed to her wallowing in the more!"

But I tremble to pronounce the fate of such unstable professors, who having put their hands to the plough, for want of a little more resolution, shamefully look back. How shall I repeat to them that dreadful threatening, "If any man draw back, my soul shall have no pleasure in him:" And again, "It is impossible (that is, exceeding difficult at least) for those that have been once enlightened, and have tasted of the heavenly gift, and the powers of the world to come, if they should fall away, to be renewed again unto repentance." But notwithstanding the gospel is so severe against apostates, yet many that begun well, through a fickleness of temper, (O that none of us here present may ever be such) have been by this means of the number of those that turn back unto perdition. And this is the fifth, and the last reason I shall give, why so many are only almost, and not altogether Christians.

III. Proceed we now to the general thing proposed, namely, to consider the folly of being no more than an almost Christian.

1. And the First proof I shall give of the folly of such a proceeding is, that it is ineffectual to salvation. It is true, such men are almost good; but almost to hit the mark, is really to miss it. God requires us "to love him with all our hearts, with all our souls, and with all our strength." He loves us too well to admit any rival; because, so far as our hearts are empty of God, so far must they be unhappy. The devil, indeed, like the false mother that came before Solomon, would have our hearts divided, as she would have had the child; but God, like the true mother, will have all or none. "My Son, give me thy heart," thy whole heart, is the general call to all: and if this be not done, we never can expect the divine mercy.

Persons may play the hypocrite; but God at the great day will strike them dead, (as he did Ananias and Sapphira by the mouth of his servant Peter) for pretending to offer him all their hearts, when they keep back from him the greatest part. They may perhaps impose upon their fellow- creatures for a while; but he that enabled Elijah to cry out, "Come in thou wife of Jeroboam," when she came disguised to inquire about her sick son, will also discover them through their most artful dissimulations; and if their hearts are not wholly with him, appoint them their portion with hypocrites and unbelievers.

2. But, Secondly, What renders an half-way-piety more inexcusable is, that it is not only insufficient to our own salvation, but also very prejudicial to that of others.

An almost Christian is one of the most hurtful creatures in the world; he is a wolf in sheep's clothing: he is one of those false prophets, our blessed Lord bids us beware of in his sermon on the mount, who would persuade men, that the way to heaven is broader than it really is; and thereby, as it was observed before, "enter not into the kingdom of God themselves, and those that are entering in they hinder." These, these are the men that turn the world into a luke-warm Laodicean spirit; that hang out false lights, and so shipwreck unthinking benighted souls in their voyage to the haven of eternity. These are they who are greater enemies to the cross of Christ, than infidels themselves: for of an unbeliever every one will be aware; but an almost Christian, through his subtle hypocrisy, draws away many after him; and therefore must expect to receive the greater damnation.

3. But, Thirdly, As it is most prejudicial to ourselves and hurtful to others, so it is the greatest instance of ingratitude we can express towards our Lord and Master Jesus Christ. For did he come down from heaven, and shed his precious blood, to purchase these hearts of ours, and shall we only give him half of them? O how can we say we love him, when our hearts are not wholly with him? How can we call him our Savior, when we will not endeavor sincerely to approve ourselves to him, and so let him see the travail of his soul, and be satisfied!

Had any of us purchased a slave at a most expensive rate, and who was before involved in the utmost miseries and torments, and so must have continued for ever, had we shut up our bowels of compassion from him; and was this slave afterwards to grow rebellious, or deny giving us but half his service; how, how should we exclaim against his base ingratitude! And yet this base ungrateful slave thou art, O man, who acknowledgest thyself to be redeemed from infinite unavoidable misery and punishment by the death of Jesus Christ, and yet wilt not give thyself wholly to him. But shall we deal with God our Maker in a manner we would not be dealt with by a man like ourselves? God forbid! No. Suffer me, therefore,

To add a word or two of exhortation to you, to excite you to be not only almost, but altogether Christians. O let us scorn all base and treacherous treatment of our King and Savior, of our God and Creator. Let us not take some pains all our lives to go to haven, and yet plunge ourselves into hell as last. Let us give to God our whole hearts, and no longer halt between two opinions: if the world be God, let us serve that; if pleasure be a God, let us serve that; but if the Lord he be God, let us, O let us serve him alone. Alas! why, why should we stand out any longer? Why should we be so in love with slavery, as not wholly to renounce the world, the flesh, and the devil, which, like so many spiritual chains, bind down our souls, and hinder them from flying up to God. Alas! what are we afraid of? Is not God able to reward our entire obedience? If he is, as the almost Christian's lame way of serving him, seems to grant, why then will we not serve him entirely? For the same reason we do so much, why do we not do more? Or do you think that being only half religious will make you happy, but that going farther, will render you miserable and uneasy? Alas! this, my brethren, is delusion all over: for what is it but this half piety, this wavering between God and the world, that makes so many, that are seemingly well disposed, such utter strangers to the comforts of religion? They choose just so much of religion as will disturb them in their lusts, and follow their lusts so far as to deprive themselves of the comforts of religion. Whereas on the contrary, would they sincerely leave all in affection, and give their hearts wholly to God, they would then (and they cannot till then) experience the unspeakable pleasure of having a mind at unity with itself, and enjoy such a peace of God, which even in this life passes all understanding, and which they were entire strangers to before. It is true, if we will devote ourselves entirely to God, we must meet with contempt; but then it is because contempt is necessary to heal our pride. We must renounce some sensual pleasures, but then it is because those unfit us for spiritual ones, which are infinitely better. We must renounce the love of the world; but then it is that we may be filled with the love of God: and when that has once enlarged our hearts, we shall, like Jacob when he served for his beloved Rachel, think nothing too difficult to undergo, no hardships too tedious to endure, because of the love we shall then have for our dear Redeemer. Thus easy, thus delightful will be the ways of God even in this life: but when once we throw off these bodies, and our souls are filled with all the fullness of God, O! what heart can conceive, what tongue can express, with what unspeakable joy and consolation shall we then look back on our past sincere and hearty services. Think you then, my dear hearers, we shall repent we had done too much; or rather think you not, we shall be ashamed that we did no more; and blush we were so backward to give up all to God; when he intended hereafter to give us himself?

Let me therefore, to conclude, exhort you, my brethren, to have always before you the unspeakable happiness of enjoying God. And think withal, that every degree of holiness you neglect, every act of piety you omit, is a jewel taken out of your crown, a degree of blessedness lost in the vision of God. O! do but always think and act thus, and you will no longer be laboring to compound matters between God and the world; but, on the contrary, be daily endeavoring to give up yourselves more and more unto him; you will be always watching, always praying, always aspiring after farther degrees of purity and love, and consequently always preparing yourselves for a fuller sight and enjoyment of that God, in whose presence there is fullness of joy, and at whose right-hand there are pleasures for ever more. Amen! Amen!