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TheAlmostChristianDiscovered

byMatthewMead

TableofContents

Dedication

TotheReader

Introduction

QuestionI.Howfaramanmaygo in theway toheaven—andyetbebutalmostaChristian?Thisshownintwentyseveralsteps.

1. A man may have much knowledge—and yet be but almost aChristian

2.Amanmayhavegreatandeminentspiritualgifts—andyetbebutalmostaChristian

3.Amanmayhaveahighprofessionofreligion,bemuchinexternaldutiesofgodliness—andyetbebutalmostaChristian

4.Amanmay go far inopposinghis sin—and yet be but almost aChristian

5.Amanmayhatesin—andyetbebutalmostaChristian

6.Amanmaymakegreatvowsandpromises,strongpurposesandresolutionsagainstsin—andvetbebutanalmostChristian

7.Amanmaymaintainastrifeandcombatagainstsin—andyetbebutalmostaChristian

8.AmanmaybeamemberofaChristianchurch—and yet be but

almostaChristian

9.Amanmayhavegreathopesofheaven—andyetbebutalmostaChristian

10.Amanmaybe undervisiblechanges—and yet be but almost aChristian

11.Amanmaybeveryzealousinmattersofreligion—andyetbebutalmostaChristian

12.Amanmaybemuchinprayer—andyetbebutalmostaChristian

13.AmanmaysufferforChrist—andyetbebutalmostaChristian

14.AmanmaybecalledbyGodandembracehiscall—andyetbebutanalmostChristian

15. A man may have the Spirit of God—and yet be but almost aChristian

16.Amanmayhavefaith—andyetbebutalmostaChristian

17.Amanmaayhavea love to thepeople ofGod—and yet be butalmostaChristian

18.AmanmayobeythecommandsofGod—andyetbebutalmostaChristian

19.Amanmaybesanctified—andyetbebutalmostaChristian

20.AmanmaydoalltheexternaldutiesandworshipwhichatrueChristiancan—andyetbebutalmostaChristian

QuestionII.Whyisitthatmanygosofarandyetnofarther?

QuestionIII.WhyisitthatmanyarebutalmostChristians,whentheyhavegonethusfar?

QuestionIV.Whatisthereasonthatmanygonofartherintheprofessionofreligion,thantobealmostChristians?

QuestionV.Whatisthereasonwhymanygonofartherintheprofessionofreligion,thantobealmostChristians?

Application

UseofExamination

UseofCaution

UseofExhortation

copyright

"YoualmostpersuademetobeaChristian."-Acts26:28

Dedication.

To those whowere the auditors of these sermons—grace and peace bemultiplied.Beloved,whatthemeaningofthatprovidencewas,thatcalledmetotheoccupationofmytalentamongyouthissummer,willbebestreadandunderstoodbytheeffectsofituponyourownsouls.Thekindlyincreaseofgraceandholinessinheartandlife,canonlyproveittohavebeeninmercy.WherethisisnotthefruitoftheWord,thereitbecomesajudgment. The Word of God travels with life or death, salvation ordamnation—andbringsforthoneortheotherineverysoulthathearsit.Iwouldnotforaworld(wereitinmypowertomakethechoice)thatmylabors, which were meant and designed for the promotion of yourimmortal souls to the glory of heaven, in a present pursuance of thethings of your peace—should be found to have been a ministration ofdeath and condemnation, in the great day of Jesus Christ. Yet this the

Lord knows, is the too common effect of themost plain and powerfulpreachingofthegospel."Thewatersofthesanctuary"donotalwayshealwhere they come, for there are "miry and marshy places that shall begiven to salt." The same word is elsewhere in Scripture rendered"barrenness;" He "turns a fruitful land into barrenness;"—so that thejudgment denounced upon these miry and marshy places is, that thecurseofbarrennessshallrestuponthem,notwithstandingthe"watersofthesanctuaryoverflowthem."

Itissaid,withcertainty,thatthegospelinflictsadeathofitsown,aswellasthelaw;orelsehowarethosetreesinJudesaidtobe"twicedead,andpluckedupby theroots."Yes, thatwhich in itself is thegreatestmercy,through the interpositionofmen's lusts, and the efficacy of this cursedsin of unbelief, turns to the greatest judgment, as the richest andmostgenerouswinemakesthesharpestvinegar.OurLordChristhimself,thechoicestmercywithwhich theaffectionsofGodcouldblessaperishingworld;whosecoming,himselfbearingwitness,wasonnolessanerrandthan that of eternal life and blessedness to the lost and cursed sons ofAdam; yet to how many was he a "stone of stumbling, and a rock ofoffence;"yes,"atrap,andasnare;"andthattoboththehousesofIsrael,theonlyprofessingpeopleofGodatthatdayintheworld?Andishenotastone of stumbling in theministry of the gospel tomanyprofessors tothis very day, upon which they fall and are broken? When he says,"Blessed is he who shall not be offended by me," he therein plainlysupposes, that both in his person and doctrine, the generality of menwouldbeoffended inhim.Not that this is thedesignofChrist and thegospel—but itcomessotopassthroughthecorruptionsof theheartsofmen,whereby theymake lightofChrist, and standout against that lifeandgracewhichtheLordJesusbyhisbloodsodearlypurchased,andisby the preaching of the gospel so freely offered—the willful refusalwhereof,willassurelydoubleourdamnation,astheacceptancethereofwillsecureoureternalsalvation.

Oconsider,itisathingofthemostseriousconcernintheworld—howwecarry ourselves under the gospel, and with what dispositions andaffections of heart, soul-seasons of grace are entertained. This beingtaken into the consideration togive itweight, thatweare thenearer to

heaven or hell, to salvation or damnation, by every ordinance we situnder. Boast not therefore of privileges enjoyed, with neglect of theimportant duties thereby required. Remember Capernaum's case—andtremble!

Asmanygotoheavenbytheverygatesofhell—somoregotohellbythegatesofheaven!ThenumberofthosewhoprofessChrist—isgreaterthanthenumberof thosewhotrulyaresavedbyChrist.Beloved,Iknowthepreaching of the gospel has encouragedmany of you into a profession;butIfearthatbutfewofyouarebroughtbyittoatruesavingunionwiththeLordChristforsalvation.Ibeseechyoubearwithmyjealousy,foritisthefruitofatenderloveforyourprecioussouls.

MostmenaregoodChristians in the verdict of their own opinion; butyouknowthelawallowsnomantobeawitnessinhisowncase,becausetheir affection usually overreaches conscience, and self-love deceivestruthforitsowninterest.Theheartofmanisthegreatestimpostorandcheatintheworld!Godhimselfstatesit—"Theheartisdeceitfulaboveallthings." Some of the deceits thereof you will find discovered in thisTreatise,whichshowsyou,thateverygracehasitscounterfeit;andthattheremaybethehighestprofession,wherethereisnotrueconversion.

The design of it is not to "break the bruised reed, nor to quench thesmokingflax."Thedesignofitisnottodiscouragetheweakestbeliever—but toawaken formalprofessors. Iwouldnot sadden the hearts of any"whom God would not have made sad;" though I know it is hard toexposethedangerousstateandconditionofaprofessinghypocrite—butthat theweakChristian will think himself concerned in the discovery.And therefore, as I preached a sermonon sincerity among you, for thesupportandencouragementofsuch,soIpurposedtohaveprinteditwiththis.Butwhocanbemasterofhisownpurposes?Thatis,asIamundersuch daily variety of providences, your kindly acceptance of this, willmakemeadebtorforthat.

Thededicationofthisbookbelongstoyouonadoubleaccount;forasithadnotbeenpreached—but that love to your souls caused it, so it hadmuch less beenprinted—but that your importunate desire procured it.Andthereforewhateverentertainmentitfindsintheworld,yetIhopeI

mayexpectyouwillwelcomeit,especiallyconsideringitwasbornunderyour roof, and therefore hopes to find favor in your eyes, and room inyourhearts.Acceptit,Ibeseechyou,asapublicacknowledgmentoftheengagements which your great, and, I think I may say, unparalleledrespectshavelaidmeunder,whichIcannowaycompensatebutbymyprayers;and if youwill take them for satisfaction, Ipromise tobeyourremembranceratthethroneofgrace,MatthewMead.

TotheReader.

Reader, You have here one of the saddest considerations imaginablepresentedtoyou,andthat is,"Howfar it ispossibleamanmaygo inaprofessionofreligion—andyet,afterall,fallshortofsalvation;howfarhemayrun—andyetnotsorunastoobtain."This,Isay,issad—butnotsosadastrue;forourLordChristdoesplainlyattestit,"Strivetoenterinatthestraitgate;formany,Isayuntoyou,willseektoenter in—andshallnotbeable!"Mydesignherein is, thattheformal,sleepyprofessormaybeawakened, and thehiddenhypocritediscovered;butmy fear is, thatweakbelieversmaybeherebydiscouraged;for,asitishardtoshowhowlowachildofGodmayfallintosin—andyethavetruegrace—butthattheunconvertedsinnerwillbeaptthereupontopresume;soit isashardtoshow how high a hypocrite may rise in a profession—and yet have nograce—but that the truebelieverwill beapt thereupon todespond.Thepreventionwhereof,Ihavecarefullyendeavored,byshowing,thatthoughamanmaygothusfar,andyetbebutalmostaChristian—yetamanmayfallshortofthis,andbeatrueChristiannotwithstanding.

Judgenot,therefore,yourstatebyanyonecharacteryoufindlaiddownofafalseprofessor;butreadthewhole,andthenmakeajudgment;forIhave cared, as not to "give children's bread to dogs," so not to use thedog'swhip to scare thechildren!Yet I couldwish that thisbookmightfall into the hands of such onlywhom it chiefly concerns,who "have anametolive—andyetaredead;"beingbusywiththe"formofgodliness,"butstrangers to the"powerof it."Theseare theproper subjectsof thistreatise.MaytheLordfollowitwithhisblessingwhereveritcomes,that

itmaybeanawakeningwordtoallsuch,andespeciallytothatgenerationofprofligateprofessorswithwhichthisageabounds;who,iftheykeeptotheirchurch,bowtheknee,talkoverafewprayers—thinktheydoenoughforheaven,andhereuponjudgetheirconditionsafe,andtheirsalvationsure—thoughtherebeahellofsinintheirhearts,"andthepoisonofaspsisundertheirlips;"theirmindsbeingasyetcarnalandunconverted,andtheirconversationsfilthyandunsanctified.

Ifeternallifebeofsoeasyattainment,andtobehadatsocheaparate—whydidourLordChristtellus,"Straitisthegateandnarrowisthewaywhich leadsunto life—and fewtherearewho find it?" Andwhy shouldtheapostleperplexuswithsuchaneedlessinjunction,"togivediligencetomakeourcallingandelectionsure?"Certainly,therefore,itisnosucheasythingtobesaved—asmanymakeit;andthatyouwillseeplainlyinthefollowingdiscourse.

Ihavebeensomewhatshortintheapplicationofit;andthereforeletmeherebeyourremembrancerinfiveimportantduties:

First, "Take heed of resting in a formof godliness; as if duties couldconfergrace.Alifelessformalityisadvancedtoaveryhighesteemintheworld,asa"pieceofdove'sdung"wassoldinthefamineofSamariaataveryhighrate.Alas!theprofessionofgodlinessisbutasandyfoundationtobuildthehopeofanimmortalsouluponforeternity!Remember,theLordJesusChrist calledhima foolishbuilder, "who foundedhishouseuponthesand,"andthesadeventprovedsoforhim,"foritfell,andgreatwasthefallofit!"OthereforelayyourfoundationbyfaithupontherockChristJesus;looktoChristthroughall,andrestuponChristinall.

Secondly,"Labortoseeanexcellencyinthepowerofgodliness,"andabeauty in the life of Christ! If themeansof grace have a loveliness inthem,surelygraceitselfhasmuchmore;for,"thegoodnessofthemeanslies in its suitableness and serviceableness to the end." The form ofgodlinesshasnogoodnessinitanyfartherthanitbecomesusefultothesoulinthepowerandpracticeofgodliness!Thelifeofholinessistheonlyexcellentlife;itisthelifeofsaintsandangelsinheaven;yes,itisthelifeofGodinhimself!Asitisagreatproofofthebasenessandfilthinessofsin—thatunconvertedsinnersseektocoverit;soitisagreatproofofthe

excellencyofgodliness—thatsomanypretendto it.Thehypocrite's fairprofessionpleadstheverycauseof truereligion;althoughthehypocriteisthenreallyworst—whenheisseeminglybest.

Thirdly,"Lookuponeternalthingstocome,asthegreatestrealities;"forthingsthatarenotsincerelybelieved,worknomoreupontheaffectionsthaniftheyhadnobeing!Thisisthegrandreasonwhythegeneralityofmenallow their affections to go after theworld,setting the creature intheplaceofGodintheirhearts.Mostmenjudgeoftherealityofthingsby theirvisibilityandproximity to sense; and, therefore, the choice ofthat wretched cardinal becomes their option—who would not leave hispartinParis—forapartinParadise.Surely,whateverhisinterestmightbeintheformer,hehadlittleenoughinthelatter.

Wellmaycovetousnessbecalledidolatry,whenitthuschoosestheworldfor its god!O! consider—eternity is no dream!Hell and theworm thatnever dies, is no melancholy dream! Heaven is no imagined Elysium!There is thegreatest reality imaginable in these things; thoughtheyarespiritual, andoutof theviewofsense, yet theyare real, andwithin theviewoffaith."Looknotthereforeatthethingswhichareseen—butlookatthethingswhicharenotseen;forthethingsthatareseenaretemporal—butthethingswhicharenotseenareeternal."

Fourthly,"Setahighvalueuponyoursoul."Whatwelightlyprize—weeasilypartwith.Manymensell theirsoulsat therateofprofaneEsau'sbirth-right,"foramorselofbread;"nay,forthatwhichisnotbread—butwhichissinful.Oconsideryoursoulisthemostpreciousandinvaluablejewelintheworld;itisthemostbeautifulpieceofGod'sworkmanshipinthewhole creation; it is thatwhich bears the image ofGod, andwhichwasboughtwiththebloodoftheSonofGod;andshallwenotsetavalueuponit,andcountitprecious?

TheapostlePeterspeaksofthreeverypreciousthings:

1.ApreciousChrist.

2.PreciousPromises.

3.PreciousFaith.

Thepreciousnessofalltheseliesintheirusefulnesstothesoul.Christisprecious—as being the redeemer of precious souls. The Promises areprecious—asmakingoverthispreciousChristtoprecioussouls.Faith isprecious—asbringingaprecioussoul toclosewithapreciousChrist, ashe isheld forth in thepreciouspromises.O takeheed that youare notfoundovervaluingearthlythings—andundervaluingyoursoul.Shallyourflesh,nayyourbeast,beloved—andshallyoursoulbeslighted!Willyouclotheandpamperyourbody—andyettakenocareofyoursoul!Thisis,asifamanshouldfeedhisdog—andstarvehischild!"Foodforthebelly,andthebellyforfood;butGodwilldestroybothitandthem!"Oletnotatottering,perishingcarcasshaveallyourtimeandcare—asifthelifeandsalvationofyoursoulwerenotworththewhile!

Lastly, Meditate much on the strictness and suddenness of thatjudgment-day,throughwhichyoumustpass,intoyoureverlastingstate;wherein God, the impartial judge, will require an exact account at ourhandsofallourtalentsandblessings.Wemustthenaccountfor time—how we have spent that; for estate—how we have employed that; forstrength—how we have laid out that; for afflictions andmercies—howtheyhavebeen improved; for therelationswe stood inhere—how theyhave been discharged; and for seasons andmeans of grace—how theyhavebeen improved.Look!howwehavesowedhereonearth--weshallreap foreternity! "Godhas setadayonwhichHe isgoing to judge theworld in righteousness!" Acts 17:31. "Don’t be deceived: God is notmocked. For whatever a man sows he will also reap!" Galatians 6:7."Remember,eachofuswillstandpersonallybeforethejudgmentseatofGod!"Romans14:10

Reader,thesearethingswhichaboveallothers,deservemostof,andcallloudest for—our utmost care and endeavors, though they are leastminded, bymost people. Considerwhat a spirit of atheism (ifwemayjudgethetreebythefruits—andtheprinciplebythepractice)theheartsofmostmenarefilledwith,wholive,asifGodwerenottobeserved,norChristtobesought,norlusttobemortified,norselftobedenied,northeScripturetobebelieved,northejudgment-daytobeminded,norhelltobefeared,norheaventobedesired,northesoultobevalued;butgiveup

themselvestoaworsethanbrutishsensuality,"Havinglostallsensitivity,they have given themselves over to sensuality so as to indulge in everykindof impurity,withacontinual lust formore,"Ephesians4:19; livingwithout God in the world—this is a reflection fit enough to break ourhearts, if at least we were of holy David's temper, who "beheld thetransgressorsandwasgrieved,"andhad"riversofwatersrunningdownhiseyes,becausemenkeptnotGod'slaws."

Theprevention and correction of this soul-destroying distemper, is nottheleastdesignofthisTreatisenowputintoyourhand.Thoughthechiefvirtue of this receipt lies in its sovereign use to assuage and cure theswellingcancerofhypocrisy,yetitmayservealso,withGod'sblessing,asaplasterfortheplague-soreofprofaneness, if timelyappliedbyseriousmeditation,andcarefullykeptonbyconstantprayer.

Reader,expectnothingofcuriosityorquaintness,forthenIshallletyoudown; but if you would have a touch-stone for the trial of your state,possiblythismayserveyou.Ifyouareeitherastrangertoaprofession,ora hypocrite under a profession, then read and tremble, for you are themanherepointedat.ButifthekingdomofGodhascomewithpowerintoyoursoul;ifChristisformedinyou;ifyourheartbeuprightandsincerewithGod—thenreadandrejoice.

MaythemightyGod,whoseprerogativeitistoteachtoprofit,whetherbythetongueorthepen,byspeakingorwriting—blessthistract,thatitmaybetoyouasacloudofraintothedryground,droppingfatnesstoyoursoul,thatsoyourfleecebeingwateredwiththe"dewofheaven,"youmay"grow in grace, and in the knowledge of our Lord and Savior JesusChrist."InwhomIamyourFriendandServant,MatthewMead,London,October,1661.

Introduction.

"YoualmostpersuademetobeaChristian."Acts26:28

In this chapter you have the apostle Paul's apology and defensive plea,

whichhemakesforhimselfagainstthoseblindJewswhosomaliciouslyprosecuted him before Agrippa, Festus, Bernice, and the council. Inwhichpleahechieflyinsistsuponthreethings.

1. The manner of his life before conversion. How he lived beforeconversion,hetellsyou,ver.4-13.

2. The manner of his conversion. How God wrought on him toconversion,hetellsyou,ver.13-18.

3.Themannerofhislifeafterconversion.Howhelivedafterconversion,hetellsyou,ver.19-23.

Beforeconversionhewasverypharisaical.Themannerofhisconversionwas very astonishing. The fruit of his conversionwas very remarkable.Beforeconversionhepersecutedthegospelwhichotherspreached;afterconversion,hepreachedthegospelwhichhimselfhadpersecuted.Whilehewasapersecutorofthegospel, theJewslovedhim;butnowthat,bythegraceofGod,hewasbecomeapreacherofthegospel—nowtheJewshatehim,andsought tokillhim.HewasonceagainstChrist, and thenmanywereforhim;butnowthathewasforChrist—allwereagainsthim;hisbeinganenemytoJesus,madeothershisfriends;butwhenhecameto own Jesus, then they became his enemies. And this was the greatcharge they had against him, that of a great opposer hewas become agreat professor. BecauseGod had changed him—therefore this enragedthem!Asiftheywouldbetheworse—becauseGodhadmadehimbetter.Godhadwroughtonhimbygrace—andtheyseemtoenvyhimthegraceofGod.Hepreachednotreason,norsowednosedition;heonlypreachedrepentance,andfaithinChrist,andtheresurrection,andforthishewas"calledintoquestion."

ThisisthesumofPaul'sdefenseandpleaforhimself,which,youfindinthe sequelof the chapter,hadadifferent effectuponhis judges.Festusseems to censure him, ver. 24. Agrippa seems to be convinced by him,ver.28.Thewholebenchseemtoacquithim,ver.30,31.FestusthinksPaulwasbesidehimself.Agrippaisalmostpersuadedtobesuchaoneashimself. Festus thinks him mad, because he did not understand thedoctrine of Christ and the resurrection, "much learning has made you

mad!"Agrippaissoaffectedwithhisplea,thatheisalmostconvincedofPaulsmessage. Paul pleads so effectually for his religion, thatAgrippaseemstobeupontheturningpointtohisprofession.

"ThenAgrippasaidtoPaul,youalmostpersuademetobeaChristian."

"Almost!" I take the words as we read them, and they show what anefficacyPaul'sdoctrinehaduponAgrippa'sconscience.Thoughhewouldnotbeconverted,yethecouldnotbutbeconvinced;hisconsciencewastouched,thoughhisheartwasnotrenewed.

Observation:Thereisthatintruereligion,whichcarriesitsownevidencealongwithit,eventotheconsciencesofungodlymen.

"You persuade me." The word signifies, to prevail by the argumentsused.Thisshows the influenceofPaul'sargumentuponAgrippa,whichhadalmostproselytedhimtotheprofessionofChristianity."YoualmostpersuademetobeaChristian."

"AChristian."IhopeIneednottellyouwhataChristianis,thoughIampersuadedmanywhoarecalledChristians,donotknowwhataChristianis;oriftheydo,yettheydonotknowwhatit istoliveasaChristian.AChristian is adiscipleof JesusChrist, onewhobelieves in, and followsChrist. As one who embraces the doctrine of Arminius, is called anArminian;andhewhoowns thedoctrineandwayofLuther, iscalledaLutheran; so he who embraces, and owns, and follows the doctrine ofJesusChrist—heisatrueChristian.

Thewordistakenmorelargely,andmorestrictly.

More largely—soallwhoprofessthatChristhas come in the flesh, arecalledChristians,inoppositiontoheathenswhodonotknowChrist;andto the poor blind Jews, who will not own Christ; and to theMohammedan,whoprefersMahomet,aboveChrist.

ButinScripture,thewordisofamorestrictandnarrowacceptance,itisusedonly todenominate the truedisciplesand followersofChrist; "thediscipleswerefirstcalledChristiansatAntioch.""Ifanymansuffersasa

Christian,lethimnotbeashamed;"thatis,ifhesuffersasamemberanddiscipleofChrist.And so in the text, "You almost persuademe to be aChristian."Theword"Christian" isusedbut in these threeplaces, inalltheNewTestament,andineachofthemitisusedinthissamesense.

The Italians make the name of "Christian" to be a name of reproachamongthem,andusuallyabusetheword"Christian"tosignifyafool.Butif, as the apostle says, "the preaching of Christ is to the worldfoolishness," then it isnowonder that thedisciplesofChrist are to theworld, fools. Yet it is true, in a certain sense, that so they are; for thewhole of godliness is a mystery. A man must die—who would live; hemust be empty—who would be full; he must be lost—who would befound; hemust have nothing—who would have all things; he must beblind—whowouldhaveillumination;hemustbecondemned—whowouldhaveredemption;justso—hemustbeafool—whowouldbeaChristian."Ifanymanamongyouseemstobewise,lethimbecomeafool,thathemaybewise."HeisthetrueChristianwhoistheworld'sfool—butwisetosalvation.

Idesirethatyoumaynotbeonlyalmost—butaltogetherChristians.ThisisGod'swork toeffect it—but isourduty topersuadeto it; andO thatGodwouldhelpme tomanage this subject so, thatyoumaysay, in theconclusion, "You persuade me, not almost—but altogether to be aChristian!"

TheobservationthatIshallpropoundtohandleisthis:

Doctrine—There are verymany in theworldwho are almost—and yetbutalmostChristians;manywhoarenearheaven—andyetareneverthenearer; many who are within a little of salvation—and yet shall neverenjoy the least salvation; they arewithin sight ofheaven—andyet shallneverhaveasightofGod.

There are two sad expressions in Scripture, which I cannot but takenotice of in this place. The one is concerning the truly righteous. Theother is concerning the seemingly righteous. It is said of the trulyrighteous,thatheshall"scarcelybesaved;"anditissaidoftheseeminglyrighteous,heshallbealmostsaved,"Youarenotfarfromthekingdomof

God."Therighteousshallbesavedwithascarcely,thatis,throughmuchdifficulty; he shall go to heaven through many sad fears of hell. Thehypocrite shall be saved with an almost, that is, he shall go to hellthroughmanyfairhopesofheaven.

Therearetwothingswhicharisefromhenceofveryseriousmeditation.Theoneis,howoftenabelievermaymiscarry,howlowhemayfall—andyethavetruegrace.Theotheris,howfarahypocritemaygointhewaytoheaven,howhighhemayattain—andyethavenograce.Thesaintmaybecast down very near to hell—and yet shall never come there; and thehypocrite may be lifted up very near to heaven—and yet never comethere. The saint may almost perish—and yet be saved eternally; thehypocritemay almost be saved—and yet perish finally. For the saint atworst—is really a believer; and the hypocrite at best—is really anunconvertedsinner.

Before Ihandle thedoctrine, Imustpremise three things,whichareofgreatusefortheestablishingofweakbelievers,thattheymaynotbeshakenanddiscouragedbythisdoctrine.

First,Thereisnothinginthedoctrinethatshouldbematterofstumblingordiscouragement toweakChristians.Thegospeldoesnot speak thesethingstowoundtruebelievers—buttoawakenunconvertedsinnersandformalprofessors.Astherearenonemoreaversethanweakbelievers,toapplythepromisesandcomfortsofthegospeltothemselves—forwhomthey are properly designed; so there are nonemore ready than they toapply the threats and severest things of the Word to themselves—forwhomtheywereneverintended.Asthedisciples,whenChristtoldthem,"One of you shall betrayme;" they thosewhowere innocent suspectedthemselves most—and therefore cry out, "Master, is it I?" So weakChristians, when they hear unconverted sinners reproved, or thehypocrite laidopen, intheministryoftheWord,theypresentlycryout,"IsitI?"

It is the hypocrite's fault to sit under the trials and discoveries of theWord—andyetnot tomindthem:and it is theweakChristian's fault todraw sad conclusions of their own state from premises which do notconcernthem.

Thereisindeedgreatuseofsuchdoctrineasthisis,toallbelievers:

1.Tomakethemlooktotheirstanding,uponwhatfoundationtheyare—andtoseethatthefoundationoftheirhopebewelllaid,thattheybuildnotuponthesand—butuponarock.

2. It helps to raise our admiration of the sovereign love of God, inbringingusintotheeverlastingway—whensomanyperishfromtheway—and in overpowering our souls into a true conversion,when somanytakeupwithagracelessprofession.

3.Itincitestothatexcellentdutyofheart-searching,thatsoweapproveourselvestoGodinsincerity.

4.Itengagesthesoul indoublediligence,that itmaybefoundnotonlybelieving—butperseveringinfaithtotheend.Theseduties—andsuchasthese,make this doctrine of use to all believers; but they ought not tomakeuseofitasastumbling-blockinthewayoftheirpeaceandcomfort.

Mydesign inpreachingon this subject, isnot tomake sad the souls ofthosewhomChristwillnothavemadesad.Iwouldbringwater—notto"toquenchtheflaxthatissmoking,"buttoputoutthatfalsefirethatisofthe unconverted sinner's own kindling, lest walking all his days by thelightthereof,heshallatlast"liedowninsorrow."Myaimistolevelthemountainoftheunconvertedsinner'sconfidence,nottoweakenthehandof the true believer's faith and dependence. My aim is to awaken andbringinsecureformalsinners—nottodiscourageweakbelievers.

Secondly,Iwouldpremisethis;thoughmanymaygofar,veryfarintheway toheaven—andyet fall short, yet that soul that has the least truegraceshallneverfallshort;"therighteousshallholdonhisway."Thoughsomemaydoverymuchinawayofduty,asIshallshowhereafter—andyetmiscarry; yet that soul that does dutywith the least sincerity, shallnevermiscarry;"forhesavestheuprightinheart."Theleastmeasureoftruegraceisassavingasthegreatestmeasure;itsavesassurely,thoughnot socomfortably. The least grace gives a full interest in the blood ofChrist,wherebywearethoroughlypurged;anditgivesa full interest inthe strength and power of Christ, whereby we shall be certainly

preserved. Christ keeps faith in the soul—and faith keeps the soul inChrist; and so "we are kept by the power of God, through faith untosalvation."

Thirdly, I would premise this; those who can hear such truths as this,without serious reflection and self-examination, I must suspect thegoodnessoftheircondition.Youwillsuspectthatmantobenextdoortoabankrupt,whonevercastsuphisaccounts,norlooksoverhisbook;andIastrulythinkthatmanahypocrite,whoneversearchesnordealswithhisownheart.Hewhogoesoninaroadofdutieswithoutanyuneasinessordoubtingofhisstate—Idoubtnoman'sstatemorethanhis!Whenweseeamansick—andyetnotsensible,weconcludethetokensofdeathareuponhim.Sowhensinnershavenosenseoftheirspiritualcondition—itis plain that they are dead in sin; the tokens of eternal death are uponthem!

These things being premised, which I desire you would carry along inyourmindwhilewe travel through this subject, I come to speak to thepropositionmoredistinctlyandclosely.

Doctrine:Thatthereareverymanyintheworld,whoarealmost—andyetbutalmostChristians.Ishalldemonstratethetruthoftheproposition,andthenproceedtoamoredistinctprosecution.

I. I shall demonstrate the truth of the proposition; and I shall do it byscripture-evidence,whichspeaksplainlyandfullytothecase.

First,Therichyoungmaninthegospelisaneminentproofofthistruth;there you read of one who came to Christ to learn of him the way toheaven, "Good Master, what good thing shall I do—that I may haveeternallife?"OurLordChristtellshim,"Ifyouwillenterintolife—keepthecommandments."AndwhenChristtellshimthis,heanswers,"Lord,alltheseIhavekeptfrommyyouthup;whatdoIstilllack?"

Nowdobutseehowfarthismanwent.

1.Heobeyed—hedidnotonlyhearthecommandsofGod—buthekeptthem;nowtheScripturesays,"BlessedishewhohearstheWordofGod

—andkeepsit."

2.Heobeyeduniversally—notthisorthatcommand—butboththisandthat;hedidnothalveitwithGod,orpickandchoosewhichwereeasiestto be done—and leave the rest. No—but he obeys all, "All these thingshaveIkept."

3. He obeyed constantly—not in a fit of zeal only—but in a continualseriesofduty;hisgoodnesswasnot,asEphraim's,"likethemorningdewwhichpassesaway."No,"AllthesethingshaveIkeptfrommyyouthup."

4.He professes his desire to know anddomore—to perfect thatwhichwaslackingofhisobedience:andthereforehegoestoChristto instructhiminhisduty;"Master,whatdoIyetlack?"

Nowwouldyounotthinkthisagoodman?Alas!howfewgothisfar!Andyetasfarashewent—hedidnotgofarenough!Hewasalmost—andyetbutalmostaChristian!Hewasanunsoundhypocrite;heforsakesChristatlast—andcleavestohislusts!Thisthenisafullproofofthetruthofthedoctrine.

Asecondproofofthisdoctrine,isthatoftheparableofthetenvirginsinMatthew 25. See what a progress they make, how far they go in aprofessionofChrist.

1.Theyarecalled"virgins."ThisisanamegivenintheScripture,bothintheOldTestamentandtheNew—tothesaintsofChrist,"Thevirginsloveyou!" So in the revelation, the "one hundred forty and four thousand"whostoodwith theLambonMountZion,arecalled"virgins."Theyarecalled virgins, because they arenotdefiledwith the "corruptionswhichareintheworldthroughlust."Nowthesehereseemtobeofthatsort,fortheyarecalledvirgins.

2.Theytaketheir"lamps"—thatis,theymakeaprofessionofChrist.

3. They had "some oil"in their lamps. They had some convictions andsome faith, thoughnot the faithofGod's elect, tokeep theirprofessionalive,tokeepthelampburning.

4. They "went"—their profession was not an idle profession; they didperform duties, frequented ordinances—and did many thingscommanded.Theymadeaprogress—theywent.

5. They "went forth"—they leftmany behind them; this speaks of theirseparationfromtheworld.

6. They went with the "wise virgins"—they joined themselves to thosewhohad joined themselves to theLord—andwerecompanionsof thosewhowerecompanionsofChrist.

7. They "went forth to meet the bridegroom"—this speaks out theirowningandseekingafterChrist.

8.When theyheard the cryof thebridegroomcoming, "theyaroseandtrimmedtheirlamps;"theyhereprofessChristmorehighly,hopingnowtogoinwiththebridegroom.

9.They sought for truegrace.Nowdonotwesay, thedesires for gracearegrace?andso theyare, if trueand timely; if soundand seasonable.Seehereadesireforgraceinthesevirgins,"Giveussomeofyouroil!"Itwasadesirefortruegrace—butitwasnotatruedesireforgrace.Itwasnot true,becausenot timely; itwasunsound, as beingunseasonable; itwastoolate.Theirfollywasinnottakingoilwhentheytooktheirlamps;theirtimeofseekinggracewaswhentheycametoChrist;itwastoolatetoseekitwhenChristcametothem.Theyshouldhavesoughtforgracewhentheytookuptheirprofession:itwastoolatetoseekitatthecomingofthebridegroom!Andtherefore"theywereshutout!"Andthoughtheycryforentrance,"Lord,Lord,opentous!"yettheLordChristtellsthem,"Itellyouthetruth,Idon'tknowyou!"

YouseehowfarthesevirginsgoinaprofessionofJesusChrist—andhowlongtheycontinueinit,evenuntil thebridegroomcame;theygotothevery door of heaven—and there, like the Sodomites, perish with theirhands upon the very threshold of glory! Theywere almost Christians—andyetbutalmost;almostsaved—andyetperish!

You who are professors of the gospel of Christ, stand and tremble! If

thosewhohavegonebeyondusfallshortofheaven,whatshallbecomeofuswho fall shortof them?If thosewhoarevirgins,whoprofessChrist,whohavesomefaithintheirprofession,suchasitis,whohavesomefruitin their faith, who outstrip others who seek Christ, who improve theirprofession,andsuitthemselvestotheirprofession;nay,whoseekgrace;ifsuchasthesebebutalmostChristians,Lord,whatarewe!

Third, If these twowitnesses are not sufficient to prove the truth, andconfirmthecreditoftheproposition,takeathird,whichshallbefromtheOldTestament.Isaiah58:2,"TheyseekMedayafterdayanddelighttoknow My ways, like a nation that does what is right and does notabandonthejusticeoftheirGod.TheyaskMeforrighteousjudgments;theydelightinthenearnessofGod."SeewhatGodsaysofthatpeople;hegivesthemaveryhighcharacterforachoicepeople,onewouldthink!Seehowfar thesewent! IfGodhadnotsaid theywererottenandunsound,wewouldhaverankedthemamongtheworthies.Observe,

1.TheyseekGod.Nowthisisthepropercharacterofatruesaint—toseekGod.Truesaintsare called, "seekersofGod." "This is thegenerationofthose who seek him, who seek your face." There a generation of thosewhoseekGod;andarenotthesethesaintsofGod?Nay,farther,

2.Theyseekhimdaily.Hereisdiligencebackedwithcontinuance,daybyday;thatis,everyday,fromdaytoday.Theydidnotseekhimbyfitsandstarts,norinatimeoftroubleandafflictiononly,asmanydo."Lord,introuble have they sought you; they poured out a prayer when yourchasteningwasuponthem."Many,whenGodvisitsthem—thentheyvisithim—butnotuntil then!WhenGodpoursouthisafflictions—thentheypourouttheirsupplications.Thisisseamen'sdevotion!Whenthestormshavebroughtthemto"theirwits'end—thentheycrytotheLordintheirtrouble."Manynever cry toGod, until they are at theirwits' end; theynevercometoGodforhelp,solongastheycanhelpthemselves.

Butthesehere,whomGodspeaksof,aremorezealousintheirdevotion;theothersmakeavirtueofnecessity—buttheseseemtomakeconscienceof duty; for, says God, "they seek me day after day." Sure this is, onewould think, a note of sincerity! Job says of the hypocrite, "Will healwayscalluponGod?"Surelynot!ButthispeoplecalluponGodalways,

"theyseekhimdayafterday;"certainlythesearenohypocrites!

3.SaysGod,"Theydelighttoknowmyways."Surethisfreesthemfromthesuspicionofhypocrisy!TheydonotsaynotuntoGod,"Depart fromus;wedesirenottheknowledgeofyourways."

4.Theyare"asanationthatdoeswhatisright."Notonlyasanationthatspokerighteousness,orknewrighteousness,orprofessedrighteousness;butasanationthatdoesrighteousness, thatpracticednothingbutwhatwasjustandright.Theyappeared,tothejudgmentoftheworld,asgoodasthebest.

5.TheyforsooknottheordinancesoftheirGod.Theyseemtruetotheirprinciples, constant to their profession. They seem better than manyamongus,who cast off duties—and forsake the ordinances ofGod.Butthese hold out in their profession; "they forsook not the ordinances ofGod."

6."Theyaskofme,"saysGod,"theordinancesof justice."Theywillnotmaketheirownwilltheruleofrightandwrong—butthelawandwillofGod: and therefore, in all their dealings with men, they desire to beguidedandcounseledbyGod,"Theyaskofmetheordinancesofjustice."

7.TheytakedelightinapproachingtoGod.Surethiscannotbetheguiseofahypocrite."WillhedelighthimselfintheAlmighty?"saysJob.No—he will not! Though God should be the chief delight of man, (havingeverythinginhimtorenderhimlovely,)yetthehypocriteswillnotdelightinGod.Until the affections aremade spiritual, there is no affection tothingsthatarespiritual.Godisaspiritualgood—andthereforehypocritescannotdelightinGod.ButtheseareapeoplewhodelightinapproachingtoGod!

8.Theywereapeoplewhoweremuchinfasting,"Whyhavewefasted?"Nowthisisadutywhichdoesnotsupposeandrequiretruthofgraceonlyintheheart—butstrengthofgrace."Noman,"saysourLordChrist,"putsnewwine intooldbottles, lest thebottlesbreakand thewine runout."Newwineisstrong—andoldbottlesweak;andthestrongwinebreakstheweak vessel: this is a reason Christ gives, why his disciples, who were

newly converted—and but weak as yet, were not exercised with thisaustere discipline. But this people herementioned, were a people whofastedoften,afflictedtheirsoulsmuch,worethemselvesoutbyfrequentpractices of humiliation. Sure therefore this was "new wine in newbottles;" thismustneedsbeapeoplestrong ingrace; thereseemstobegracenotonlyintruth—butalsoingrowth.

Andyet,forallthis,theywerenobetterthanagenerationofhypocrites;theymade a goodly progress—and went far—but yet they went not farenough;theywerecastoffbyGodafterall.Ihopebythistimethetruthofthepoint is sufficiently confirmed; "thatamanmaybe, yes, verymanyare,almost—andyetnomorethanbutalmostChristians."

Nowforthemoredistinctprosecutionofthepoint.

1.Ishallshowyou,stepbystep,howfarhemaygo,towhatattainmentshe may reach, how specious and singular a progress he may make inreligion—andyetbebutalmostaChristianwhenallisdone.

2.Iwillshowwhyitis,thatmanymengosofarasthattheyarealmostChristians.

3.WhytheyarebutalmostChristianswhentheyhavegonethusfar.

4. What the reason is, why men who go thus far as to be almostChristians,yetgonofartherthantobealmostChristians.

QUESTION I.How farmay aman go in theway to heaven—and yet be but almost aChristian?

ANSWER.ThisIwillshowyouintwentyseveralsteps.

SectionI.AmanmayhavemuchKNOWLEDGE,muchlight;hemay knowmuch ofGod and hiswill,much of Christ and his

ways—andyetbebutalmostaChristian.Forthoughtherecanbeno gracewithout knowledge—yet theremay bemuch knowledgewherethereisnograce;illuminationoftengoesbefore—whenconversionneverfollowsafter.Thesubjectofknowledgeistheunderstanding;thesubjectof holiness is the will. Now a man may have his understandingenlightened—and yet his will not at all sanctified. He may have anunderstandingtoknowGod—andyetlackawilltoobeyGod.Theapostletells us of some, that, "when theyknewGod, they glorified him not asGod."

TomakeamanaltogetheraChristian,theremustbelightinthehead—andheat in theheart;knowledge in theunderstanding—andzeal in theaffections. Some have zeal and no knowledge; that is, blind devotion.Some have knowledge and no zeal; that is, fruitless speculation. Butwhereknowledgeisjoinedwithzeal,thatmakesatrueChristian.

Objection.Butisitnotsaid,"Thisiseternallife--toknowyou,theonlytrueGod—andJesusChristwhomyouhavesent?"

Answer.ItisnoteveryknowledgeofGodandChrist,whichintereststhesoul in eternal life. Forwhy then do thedevilsperish; they havemoreknowledgeofGodthanallthemenintheworld;forthough,bytheirfall,theylosttheirholiness,yettheylostnottheirknowledge.Theyarecalleddaimones, from their knowledge—and yet they are diaboli, from theirmalice,devilsstill.Knowledgemayfill thehead—butitwillneverbetterthe heart, if there is not somewhat else. The Pharisees had muchknowledge,"Behold,youarecalledaJew—andrestinthelaw—andmakeyour boast of God—and know his will," etc.—and yet they were ageneration of hypocrites! Alas! how many have gone loaded withknowledge tohell!Though it is true, that it is eternal life to knowGodand Jesus Christ; yet it is as true, that many do know God and JesusChrist,whoshallneverseeeternallife.

Thereis,youmustknow,atwofoldknowledge;theoneiscommon—butnotsaving;theotherisnotcommon—butsaving.Commonknowledgeisthat which floats in the head—but does not influence the heart. Thisknowledge,reprobatesmayhave.

Naturalistssay,thatthereisapearlinthetoad'shead—andyetherbellyisfullofpoison.TheFrenchhaveaberrywhichtheycallthegrapeofathorn.ThecommonknowledgeofChrististhepearlinthetoad'shead—thegrapewhichgrowsuponthorns;itmaybefoundinunsanctifiedmen.AndthenthereisasavingknowledgeofGodandChrist,whichincludestheassentof themind—andtheconsentof thewill; this isaknowledgewhichimpliesfaith;"Byhisknowledgeshallmyrighteousservantjustifymany." And this is that knowledge which leads to life eternal. Nowwhateverthatmeasureofknowledgeis,whichamanmayhaveofGod—and of Jesus Christ, yet if it is not this saving knowledge--knowledgejoinedwithaffectionandapplication—heisbutalmostaChristian.

He only knows God aright, who knows how to obey him—and obeysaccordingtohisknowledgeofhim."Agoodunderstandinghaveallthosewhodohis commandments."All knowledgewithout this,makes amanbutlikeNebuchadnezzar'simage,with"aheadofgold—andfeetofclay."Someknow—butonlytoknow.Someknow—butonlytobeknown.Someknow—topracticewhattheyknow.Now,toknow—buttoknow—that ismerelycuriosity.Toknow,tobeknown—thatismerelyvain-glory.Buttoknow,topracticewhatweknow—thatisgospelduty.ThismakesamanacompleteChristian;theother,withoutthis,makesamanalmost—andyetbutalmostaChristian.

Section II. A man may have great andeminentGIFTS,yes,spiritualgifts

—andyetbebutalmostaChristian.

Thegiftofprayerisaspiritualgift.Nowthisamanmayhave—andyetbebutalmostaChristian—forthegiftofprayerisonething;thegraceofprayer isanother.Thegiftofpreachingandprophesying is a spiritualgift;nowthisamanmayhave—andyetbebutalmostaChristian.Judaswasagreatpreacher;sowerethosewhocametoChrist—andsaid,"Lord,Lord,wehaveprophesiedinyourname—andinyournamehavecastoutdevils,"etc.Youmustknowthatitisnotgifts—butgrace,whichmakesaChristian!For,

1.Giftsare fromacommonworkof theSpirit.NowamanmaypartakeofallthecommongiftsoftheSpirit—andyetbeareprobate.Theyarecalledcommon,becausetheyareindifferentlydispensedbytheSpiritto thosewho are believers—and to thosewho are not. Thosewho havegracehavegifts;andthosewhohavenograce,mayhavethesamegifts;fortheSpiritworksinboth.Nay,inthissensehewhohasnograce,maybeunder a greaterworkof theSpirit as to gifts, thanhewhohasmostgrace. A graceless professormay have greater gifts than themost holybeliever!Hemay out-pray, and out-preach, and out-do them! But truebelievers,insincerityanintegrity,out-gothemereprofessor.

2.Giftsare for theuseandgoodofothers, theyaregiven fortheprofitingandedifyingofothers.Sosaystheapostle,"Aspiritualgiftisgiventoeachofusasameansofhelpingtheentirechurch."Nowamanmayedifyanotherbyhisgifts—andyetbeunedifiedhimself;hemaybeprofitabletoanother—andyetunprofitabletohimself.

The ravenwas an unclean bird: God makes use of her to feed Elijah;thoughshewasnotgoodmeat,yetitwasgoodmeatshebrought.Alamemanmaywithhiscrutchpoint to therightway—andyetnotbeable towalk in it himself. A deformed tailormaymake a suit to fit a straightbody, though itdoesnot fithimwhomade it,becauseofhisdeformity.Thechurch(Christ'sgardenenclosed)maybewateredthroughawoodengutter;thesunmaygivelightthroughaduskywindow;andthefieldmaybewellsowedwithadirtyhand.

TheefficacyoftheWorddoesnotdependupontheauthorityofhimwhospeaksit—butupontheauthorityofGodwhoblessesit.Sothatanothermay be converted by my preaching—and yet I may be cast awaynotwithstanding.BalaammakesaclearandrareprophecyofChrist—andyethehasnobenefitbyChrist, "Thereshall comeastaroutofJacob—and a scepter shall rise out of Israel." But yet Balaam shall have nobenefitbyit,"Ishallseehim—butnotnow;Ishallbeholdhim—butnotnear." Godmay use a man's gifts to bring another to Christ, when hehimself,whosegiftsGoduses,maybeastrangeruntoChrist.

Onemanmay confirm another in the faith—and yet himselfmay be astranger to the faith. Pendleton strengthens and confirms Sanders, in

QueenMary'sdays,tostandinthetruthhehadpreached—andtosealitwithhisblood—andyetafterwardsplaystheapostatehimself.JohannesSpeiserus,afamouspreacherofAugsburginGermany,intheyear1523,preached the gospel so powerfully that many common harlots wereconverted—and became godly Christians; and yet himself afterwardsturnedpapist and came to amiserable end. Thus the candlemay burnbrighttolightothersintheirwork—andyetafterwardsgooutinastink.

3. It is beyond the power of the greatest gifts to change theheart. Amanmay preach like an apostle, pray like an angel—and yetmay have the heart of a devil! It is grace alone which can change theheart; the greatest gifts cannot change it—but the least grace can; giftsmaymake aman a scholar—but gracemakes aman a believer.Now ifgifts cannot change theheart, thenamanmayhave thegreatestgifts—andyetbebutalmostaChristian.

4.Manyhavegone tohell, ladenwithgifts.NodoubtJudashadgreatgifts,forhewasapreacherofthegospel;andourLordJesusChristwouldnot sethim towork—andnot fithim for thework; yet "Judas isgonetohisownplace!"

TheScribesandPhariseesweremenofgreatgifts—andyet,"whereisthewise?where is the scribe?" "Thepreachingof the cross is to thosewhoperishfoolishness."Thosewhoperish,whoarethey?Who!thewiseandthe learned, both among Jews andGreeks; these are called "thosewhoperish."Agreatbishopsaid,whenhesawapoorshepherdweepingoverhissin,"Thepoorilliterateworldattaintoheaven,whilewewithallourlearningfallintohell."

Therearethreethingswhichmustbedoneforus,ifeverwewouldavoideternallyperishing.

Wemustbethoroughlyconvincedofsin.

WemustbereallyunitedtoChrist.

Wemustbeinstatedinthecovenantofgrace.

Now,thegreatestgiftscannotsteadusinanyofthese.Theycannotworkthoroughconvictions.Theycannoteffectourunion.Theycannotbringusintocovenant-relation.Andconsequently, theycannotpreserveus frometernallyperishing; and if so, thenamanmayhave the greatest gifts—andyetbebutalmostaChristian.

5.Giftsmaydecayandperish.Theydonot liebeyond the reachofcorruption; indeed grace shall never perish—but gifts will. Grace isincorruptible, thoughgiftsarenot.Grace is "aspring,whosewaters failnot,"butthestreamsofgiftsmaybedriedup.Ifgracebecorruptibleinitsownnature,asbeingbutacreature,yetitisincorruptibleinregardofitspreserver,asbeingthenewcreature;hewhodidcreateitinus—willpreserveitinus;hewhodidbeginit—willalsofinishit.Giftshavetheirroot in nature—but grace has its roots in Christ; and therefore thoughgiftsmaydieandwither,yetgraceshallabideforever.

Now if gifts areperishing, then, thoughhewhohas the least grace is aChristian,hewhohasthegreatestgiftsmaybebutalmostaChristian.

Objection. But does not the apostle bid us "covet earnestly the bestgifts?"Whymustwecovetthem—andcovetthemearnestly,iftheyavailnottosalvation?

Answer. Gifts are good—though they are not the best good; they areexcellent—butthereissomethingmoreexcellent,soitfollowsinthesameverse,"YetIshowuntoyouamoreexcellentway,"andthatisthewayofgrace.Onegrainofgrace—ismoreworththanatonofgifts!Giftsmaymakeusrichtowardsmen—butitisgracewhichmakesus"richtowardsGod."Ourgiftsprofitothers—butgraceprofitsourselves.ThatwherebyIprofitanotherisgood—butthatbywhichIamprofitedmyself isbetter.Now because gifts are good, therefore we ought to covet them; butbecause they are not the best good, therefore we ought not to rest inthem. We must covet gifts for the good of others, that they may beedified;andwemustcovetgraceforthegoodofourownsouls,thattheymay be saved. Nomatter howmany are bettered by our gifts—yet weshallmiscarrywithoutgrace.

Section III. A man may have a highPROFESSION of religion, be much inEXTERNAL DUTIES of religion—and yet bebutalmostaChristian.

MarkwhatourLordtellsthem,"Noteveryonewhosaysuntome,Lord,Lord,shallenterintothekingdomofheaven."Thatis,noteveryonewhomakesaprofessionofChrist,shallthereforebeownedforatruediscipleofChrist."NotallwhoaredescendedfromIsraelareIsrael;"norareallChristians, whomake a profession of religion.What a good professionJudashad!HefollowedChrist,leftallforChrist,hepreachedthegospelofChrist,hecastoutdevilsinthenameofChrist,heateanddrankatthetableofChrist—andyetJudaswasbutahypocrite.

Most professors are like lilies, fair in show—but foul in scent; or likepepper,hotinthemouth—butcoldinthestomach.Thefinestlacemaybeuponthecoarsestcloth.Itisagreatdeceittomeasuretherealityofourreligion—by thebulk of ourprofession—and to judgeof the strength ofourgracesbythelengthofourduties.

TheScripturesspeakofsomewhohaving"aformofgodliness,yetdenythe power thereof." Deny the power; that is, they do not live in thepractice of those graces to which they pretend to profess. He whopretendstogodlinessbyaspeciousprofession—andyetdoesnotpracticegodlinessbyaholy life, "hehasa form—butdenies thepower."Grotiuscomparessuchtotheostrich,whichhasgreatwings—butyetdoesnotfly.Manyhavethewingsofafairprofession—butyetusethemnottomountupwardinspiritualaffections—andaheavenlylife.

Buttoclearthetruthofthis,thatamanmaymakeahighprofessionofreligion—andyetbebutalmostaChristian,takeafourfoldevidence.

1.Ifamanmayprofessreligion—andyetneverhavehisheartchanged, nor his state bettered; then he may be a greatprofessor—and yet be but almost a Christian. But a man mayprofess religion—and yet never have his heart changed, nor his state

renewed. He may be a constant hearer of the word—and yet be anunconvertedsinnerstill;hemaycomeoftentotheLord'stable—andyetgoawayasfoulasinnerashecame!Wemustnotthinkthatdutiescanconfergrace.ManyasoulhasbeenconvertedbyChristinanordinance—butneverwas any soul convertedbyan ordinancewithout Christ. AnddoesChrist convertallwhositunder theordinances?Surelynot; for tosome, "theWord is a savor of death unto death." And if so, then it isplain,thatamanmayprofessreligion—andyetbebutalmostaChristian.

2.Amanmayprofessreligion—andliveinaformofgodlinessinhypocrisy. "Listen to this,OhouseofJacob,youwhoarecalledbythenameofIsraelandcomefromthelineofJudah,youwhotakeoathsinthenameoftheLordandmakementionoftheGodofIsrael—butnotintruth,norinrighteousness."Whatdoyouthinkofthesepeople?"TheymakementionofthenameoftheLord,"thereistheirprofession;"butnotin truth;nor inrighteousness," there is theirdissimulation.And indeedthere could be no hypocrisy in a religious sense, were it not for aprofessionofreligion;forhewhoiswickedandcarnal,andvileinwardly,and appears to be so outwardly, he is no hypocrite—but is what heappears, and appears what he is. But he who is one thing really, andanotherthingseemingly—hewhoiscarnalandunholy,andyetseemstobegoodandholy—heisahypocrite.

Thustheydefinehypocrisytobeacounterfeitingofholiness;andthisfitsexactlywiththeGreekword,whichis,tocounterfeit.Andtothispurpose,theHebrews have two words for hypocrites; one which signifies faces;and anotherwhich signifies counterfeits. So that he is a hypocritewhocounterfeitspiety,andwearsthefaceofholiness—andyetiswithoutthegrace of holiness. He appears to be in semblance, what he is not insubstance. He wears a formof godliness without, only as a cover of aprofane heart within. He has a profession that hemay not be thoughtwicked;but it isbutaprofession,and thereforehe iswicked.He is thereligious hypocrite; religious, because he pretends to it; and yet ahypocrite, becausehedoesbutpretend to it.He is likemanymen in aconsumption, who have fresh looks—and yet rotten lungs; or like anapplethathasafairskin—butarottencore.Manyappearrighteous,whoare only righteous in appearance. And if so, then a man may profess

religion—andyetbebutalmostaChristian.

3.Customandfashionmaymakeamanaprofessor.Asyouhavemanywhowearthisorthatgarb,notbecauseitkeepsthemwarmer,orhasanyexcellencyinitmorethananother—butmerelyforfashion.Manymusthavepowderedhair,paintedfaces,feathersintheircaps,etc.fornootherend—butbecausetheywouldbefoolsinfashion.So,manyprofessChristianity—notbecausethemeansofgracewarmtheheart,orwhotheyseeanyexcellencies in thewaysofGodabove theworld—butmerelytofollowthefashion!Becausereligionhasbeenuppermost,thereforemanyhave professed it. Religion in fashionmakesmany professors—but fewproselytes; but when religion suffers, then its confessors are no morethan its converts; for custom makes the former—but conscience thelatter.Hewhoisaprofessorofreligionmerelyforcustomsake,whenitprospers,willneverbeamartyrforChrist'ssake,whenreligionsuffers.

Theysay,thatwhenahouseisdecayingorfalling,all theratsandmicewillforsakeit.Whilethehouseisfirm,andtheymayshelterintheroof,theywill stay—butno longer; lest, in thedecay, the fall shouldbeuponthem,andthosewholivedattopshoulddieatbottom.Mybrethren,mayInotsay,wehavemanywhoarethevermin,theratsandmiceofreligion,whowould liveunder theroofof it,while theymighthaveshelter in it;butwhenitsuffers,theyforsakeit,lestitshouldfall,andthefallshouldbeuponthem!

I am persuaded this is not the least reason why God has broughtpersecution;namelytoriditofthevermin.Heshakesthefoundationsofthehouse,thattheseratsandmicemayleaveit—toridthemofit;asthefarmerfansthewheat,thathemaygetridofthechaff.Thehalcyondaysof the gospel provoke hypocrisy—but the sufferings for religion provesincerity.Now,then,ifcustomandfashionmakemanymenprofessors,thenamanmayprofessreligion—andyetbebutalmostaChristian.

4.Ifmanymayperishunderaprofessionofgodliness, thenamanmay profess religion and yet be but almost a Christian.Now, the Scripture is clear, that a man may perish under the highestprofessionofreligion.Christcursedthefig-tree,whichhadleavesandnofruit. It is said, that "thechildrenof thekingdomshall be cast out into

outer darkness." Who were these—but those who were then the onlypeopleofGodbyprofession—andyetthesewerecastout.

InMatthew'sgospel,youreadofsomewhocameandmadeboastoftheirprofessiontoChrist,hopingthatmightsavethem."Lord,"saythey,"havewenotprophesiedinyourname,castoutdevilsinyourname,donemanywonderfulworksinyourname?"NowwhatsaysourLordChristtothis?"Then I will profess unto them, I never knew you; depart from me!"Mark, here are thosewho prophesy in his name—and yet perish in hiswrath!Inhisnamecastoutdevils—andthenarecastoutthemselves!Inhis name do many wonderful works—and yet perish as workers ofiniquity. The profession of religion will no more keep a man fromperishing—than calling a ship the Safe-guard, or the Good-speed, willkeepitfromsinking.Asmanygotoheavenwiththefearofhellintheirhearts—somanygotohellwiththenameofChristintheirmouths.

Nowthen,ifmanymayperishunderaprofessionofgodliness,thenmayamanbeahighprofessorofreligion—andyetbebutalmostaChristian.

Objection. But is it not said by the Lord Christ himself, "He whoconfessesmebeforemen,himwillIconfessbeforemyFatherinheaven?"Now,forChristtosay,hewillconfessusbeforetheFather,isequivalentto a promise of eternal life: for if Jesus Christ confesses us, God theFather will never disown us. True, those who confess Christ, shall beconfessedbyhim;anditisastrue,thatthisconfessionisequivalenttoapromiseof salvation.Butyoumustknow, thatprofessingChrist, isnotconfessinghim: for to profess Christ is one thing—to confess Christ isanother. Confession is a living testimony for Christ, in a time whenreligion suffers. Profession may be only a lifeless formality, in a timewhenreligionprospers.ToconfessChrist,istochoosehisways,andownthem.ToprofessChrist,istopleadforhisways—andyetnotliveinthem.Profession may be from a feigned love to the ways of Christ; butconfessionisfromarootedlovetothepersonofChrist.ToprofessChrist,istoownhimwhennonedenyhim;toconfessChrist,istopleadforhim,and suffer for him, when others oppose him. Hypocrites may beprofessors; but the martyrs are the true confessors. Profession is aswimming down the stream. Confession is a swimming against thestream.Nowmanymayswimwiththestream,likethedeadfish—which

cannotswimagainst thestream,with the living fish.ManymayprofessChrist, who cannot confess Christ; and so, notwithstanding theirprofession,yetarebutalmostChristians.

Section IV. To come yet nearer; amanmaygofarinopposinghisSIN

—andyetbebutalmostaChristian.

How faramanmay go in thiswork, I shall showyou in seven gradualinstances.

First,AmanmaybeCONVINCEDofsin—andyetbebutalmostaChristian.For,

1.Convictionofsinmaybemerelyrational,aswellasspiritual;itmaybefromanaturalconscienceenlightenedbytheWord,withouttheeffectualworkoftheSpirit,applyingsintotheheart.

2.Convictionofsinmaybewornout—andoftendoesnotendinsoundconversion.Saysthechurch,"Wehavebeenwithchild,wehavebeeninpain,wehavebroughtforthwind."Thisisthecomplaintofthechurch,inreference to the unprofitableness of their afflictions; and itmay be thecomplaint in most, in reference to the unprofitableness of theirconvictions.

3.Many take conviction of sin, to be conversion from sin; and then sitdownandrestintheirconvictions.

Now then, if convictions may be only from natural conscience; if theymaybewornout,ormaybemistaken,andrestedinforconversion,thenamanmayhaveconvictions,andbebutalmostaChristian.

Secondly,AmanmayMOURNforsin—andyetbebutalmostaChristian.SodidSaul;sodidEsau,forthelossofhisbirthright,whichwas his sin, and therefore he is called, by the Spirit of God, "profane

Esau;"yet,"hesoughtitagaincarefullywithtears."

Objection. But does not Christ pronounce themblessed, whomourn?"Blessedarethosewhomourn."Surelythen,ifamanmournsforsin,heisinagoodcondition."Yousee,"saysNazianzen,"thatsalvationisjoinedwithsorrow."

Solution.Ianswer,itistrue,thatthosewhomournforsin,inthesenseChrist there speaks of, are blessed; but allmourning for sin, does notthereforerenderusblessed.

1.Truemourningforsinmustflowfromspiritualconvictionsoftheevil,andvileness,anddamnablenatureofsin.Now,allwhomournforsin,donotdoitfromathoroughworkofspiritualconvictionuponthesoul;theyhavenotarightsenseoftheevilandvilenessofsin.

2.Truemourningforsin,ismorefortheevilwhichisinsin,thantheevilthat comes as a result of sin. It ismore because it dishonorsGod, andwounds Christ, and grieves the Spirit, andmakes the soul unlikeGod,thanbecauseitdamnsthesoul.Nowtherearemanywhomournforsin,notsomuchfortheevilthatisinit—asfortheevilthatitbringswith it.There is mourning for sin in hell; you read of "weeping and wailing"there. The damned are weeping andmourning for all eternity. In hell,there isallsorrow,andnocomfort.As inheaventhere ispeacewithouttrouble, joywithoutmourning;soinhell thereistroublewithoutpeace,mourningwithout joy,weepingandwailing incessantly;but it is for theevilwhichtheyfeelasaresultofsin,andnotfortheevilwhichisinsin.Amanmaymournforsin—andyetbebutalmostaChristian:itmaygrievehimtothinkofperishingforsin,whenitdoesnotgrievehimthathe isdefiledandpollutedbysin.

Thirdly,AmanmaymakelargeCONFESSIONofsin,toGod,toothers—and yet be butalmostaChristian.How innocently doesSaul confess his sin toDavid? "I have sinned!" says he, "you aremorerighteous than I! Behold, I have played the fool, and have erredexceedingly!" So Judas makes a full confession, "I have sinned inbetrayinginnocentblood!"YetSaulandJudaswerebothrejectedbyGod;sothatamanmayconfesssin—andyetbebutalmostaChristian.

Objection.But isnotaconfessionofsinacharacterofachildofGod?Doesnottheapostlesay,"Ifweconfessoursins,Godisjustandfaithfultoforgivethem."Nomanwaseverkeptoutofheavenforhis confessedbadness, though many are kept out of heaven for their supposedgoodness. True confession of sin is theway to the kingdom of heaven.There are some who confess sin, and are saved; there are others whoconfesssin,andperish.

1. Many confess sin merely out of custom, and not out of conscience.Manywhowillneverpray--buttheywillmakealongconfessionofsin—andyetneverfeeltheweightorburdenofsinupontheirconsciences.

2.Manywillconfesslessersins—andyetconcealgreater;likethepatientwho complained to his physician of his sore finger, when his liverwasrotten.

3.Many will confess sin in the general, or confess themselves sinners;andyetseelittle,andsaylessoftheirparticularsins.Whereconfessionisright, itwillbedistinct,especiallyofthosesinsthatwereourchiefsins.So David confesses his blood-guiltiness and adultery; so Paul hisblasphemy, persecution, and injury against the saints. It is bad to hearmen confess that they are great sinners—and yet cannot confess theirparticularsins.Thoughtheleastsinbetoobadtobecommitted,yetthereisnosintoobadtobeconfessed.

4.Manywillconfesssin—butitisonlyunderextremity,that is,not freeand voluntary. Pharaoh confesses his sin—but it was when judgmentcompelledhim."IhavesinnedagainsttheLord!"sayshe;butitwaswhenhehadeightplaguesuponhim.

5.Manydobytheirsinsasmarinersdobytheirgoods,castthemoutinastorm, wishing for them again in a calm. Confession should come likewateroutofaspring,whichrunsfreely;notlikewateroutofastill,whichisforcedbyfire.

6. Many confess their sins—but with no intent to forsake sin. Theyconfessthesinstheyhavecommitted—butdonotleavethesinstheyhaveconfessed. Many men use their confession as Lewis the eleventh of

France did his crucifix; he would swear an oath, and then kiss it; andswearagain,andthenkissitagain.Somanysin,andthenconfesstheydonotwell—butyetneverstrivetodobetter.

Torseltellsastoryofaministerheknew,whowouldbeoftendrunk,andwhenhecameintothepulpit,wouldconfessitverylamentingly;andyetnosoonerwasheoutofthepulpit—buthewouldbedrunkagain;andthiswouldhedoasconstantlyasmenfollowtheirtrades.

Now then, if a man may confess sin merely out of custom; if he mayconfesslessersins—andyetconcealgreater;ifhemayconfesssinonlyinthegeneral,oronlyunderextremity,orifhemayconfesssinwithoutanyintenttoforsakesin—thensurelyamanmayconfesssin—andyetbebutalmostaChristian.

Fourthly, AmanmayFORSAKE sin—and yet be but almost aChristian. He may leave his lusts, and his wicked ways, which hesometimeslivedin,andinthejudgmentoftheworldbecomeanewman—and yet not be a new creature. SimonMagus, when he hears Philippreaching concerning the kingdom of God, leaves his sorcery andwitchcraft,andbelieves.

Objection. But youwill say, this seems contrary to Scripture; for thatsays,"Hewhoconfessesandforsakessin,shallhavemercy;"butIconfesssin,yes,notonlyso—butalsoIforsakesin;surelythereforethismercyismyportion,itbelongstome.

Answer.Itistrue,thatwhereasoulforsakessinfromarightprinciple,afterarightmanner,toarightend;whereheforsakessinassin,asbeingcontrarytoGod,andthepurityofhisnature-thisdeclaresthatsoultoberightwithGod,andthepromiseshallbemadegoodtoit,"Heshallfindmercy."Butthereisaforsakingsinthatisnotright—butunsound.

1.Opensinsmaybedeserted—andyetsecretsinsmayberetained.Nowthis isnot a right forsaking; sucha soul shallnever findmercy.Amanmaybecuredofawoundinhisflesh—andyetmaydieofaninfectioninhisheart.

2.Amanmayforsakesin—butnotassin;forhewhoforsakessinassin,forsakesallsin.Itisimpossibleforamantoforsakesinassin,unlessheforsakesallthatheknowstobesin.

3.Amanmay letone singo—toholdanother the faster; asamanwhogoestosea,wouldwillinglysaveallhisgoods;butifthestormarisesthathecannot—thenhethrowssomeoverboardtolightenthevessel,andsavethe rest. Sodid they,Acts 27:38. So theunrepentant sinner chooses tokeepallhissins;butifastormarisesinhisconscience,whythenhewillheaveonelustoverboard,tosavethelifeofanother!

4.Amanmayletallsingo—andyetbeanunsavedsinnerstill;forthereistherootofallsinintheheart,thoughthefruitisnotseeninthelife;thetreelives,thoughtheboughsbeloppedoff.Asamanisasinner,beforeever he acts sin—so (until grace renews him) he is a sinner, though heleaves sin; for there is original sin inhimenough todamnanddestroyhim!

5.Sinmaybe left—andyetbe loved;amanmayforsakethepracticeofsin—andyet retain the loveof sin.Now, though leaving sinmakes himalmostaChristian,yetlovingsinshowsheisbutalmostaChristian.Itisalesseviltodosin,andnotloveit—thantolovesinandnotdoit;fortodosinmayargueonlyweaknessofgrace—buttolovesinarguesstrengthoflust."WhatIhate—thatIdo."Sinisbadinanypartofman—butsinintheheartisworsethansininthelife;forsininthelifemaybeonlyfrominfirmity—butsinintheheartisthefruitofchoiceandunregeneracy.

6. All sin may be chained—and yet the heart not changed; and so thenatureofthesinneristhesameasever.Alionchainedup,isalionstill—asmuch as if he was let loose to devour. Theremay be a cessation ofcombat between enemies—and yet the quarrel may remain still; theremaybeamakingtruce,wherethereisnomakingpeace.Asinnermaylaytheweaponsofsinoutofhishand—andyettheenmityagainstGodstillremaininhisheart.Theremaybeatruce—hemaynotsinagainstGod;but there can be no peace until he is united toGod.Restraininggracerestrictsthesinner—butitisrenewinggracewhichchangeshisnature.

Manyarerestrainedbycommongracefrombeingopensinners,whoare

notrenewedbysavinggrace,andmadetruebelievers.

Now then, if amanmay forsakeopensins, and retain secret sins; if hemayforsakesin—butnotassin;ifhemayletonesingo,toholdanotherthefaster;ifamanmayletallsingo—andyetbeasinnerstill;ifsinmaybeleft—andyetbeloved;ifallsinmaybechained,andyettheheartnotchanged—thenamanmayforsakesin—andyetbebutalmostaChristian.

Section 5. A man may HATE sin—and yet be but almost aChristian. Absalom hated Amnon's immorality with his sister Tamar.Yes,hishatredwassogreat,thatheslewhimforit;andyetAbsalomwasbutawickedman.

Objection.ButtheScripturemakesitasignofagraciousheart,tohatesin. Yes, though amandoes, through infirmities, fall into sin, yet if hehatesit,thisisaproofofgrace.Paulprovesthesincerityofhisheart,andthe truth of his grace, by this hatred of sin, though he committed it,"WhatIhate—thatIdo."Nay,whatisgracebutaconformityofthesoultoGod;toloveasGodloves,tohateasGodhates?NowGodhatessin—itis one part of his holiness to hate all sin. And if I hate sin, then am IconformedtoGod—andifIamconformedtoGod,thenamIaltogetheraChristian.

Answer.Itistrue,thatthereisahatredofsin,whichisasignofgrace,andwhichflowsfromaprincipleofgrace,andisgrace.Asfor instance:Tohatesin,asitisanoffencetoGod,awrongtohismajesty;tohatesin,as it is a breach of the command, and so awickeddisobeying ofGod'swill, which is the only rule of goodness; to hate sin, as being a wickedtransgression of that law of love established in the blood and death ofChrist,andso, inadegree,acrucifyingofChristafresh.Tohatesin,asbeingagrievingandquenchingtheSpiritofGod,asallsininitsnatureis.Thustohatesin,isgrace;andthuseverytrueChristianhatessin.

But,thougheverymanwhohasgracehatessin,yeteverymanwhohatessinhasnotsavinggrace.Foramanmayhatesinfromotherprinciples,notasitisawrongdonetoGod,orawoundingChrist,oragrievingtheSpirit;forthenhewouldhateallsin;forthereisnosinbuthasthisinthenatureofit.But,

1.Amanmayhatesinfortheshamewhichattendsit,morethanfortheevil which is in it. There are some sinners, "who declare their sin asSodom,andhideitnot."Theysitdownintheseatofthescornful;"theyglory in their shame."But there are other sinnerswho areashamedofsin,andthereforehateit,notforthesin'ssake—butfortheshame'ssake.ThismadeAbsalomhateAmnon'simmorality,becauseitbroughtshameuponhimandhissister.

2. A man may hate sin more in others, than in himself. So does thedrunkard—hehatesdrunkennessinanother—andyetpracticesithimself!The liar hates falsehood in another—but likes it himself. Now he whohatessinfromaprincipleofgrace,hatessinmostinhimself;hehatessininothers—buthe loathesmost thesinsofhisownheart!3.Amanmayhate one sin—asbeing contrary to another.There is a great contrarietybetweenonesinandanothersin,betweenonelustandanotherlust.Itistheexcellencyofthelifeofgrace,thatitisauniformlife;thereisnoonegrace contrary to another. The graces ofGod's Spirit are different—butnot contrary to one another. Faith, and love, and holiness, are all one.They consist together at the same time, in the same subject; nay, theycannot be parted. There can be no faith without love, no love withoutholiness; and so, on the other hand, no holiness without love; no lovewithout faith.So that thismakes the lifeof graceaneasyandexcellentlife.

But the lifeof sin isadistractingcontradictory life,whereinaman is aservanttocontrarylusts.Thelustofprideandextravagance,iscontraryto the lust of covetousness, etc. Now, where one lust gets to be themaster-lustof thesoul, then thatworksahatredof its contrary.Wherecovetousnessgetstheheart,therethehearthatespride;andwherepridegetsuppermost in theheart, there thehearthatescovetousness.Thusamanmayhatesin,notfromaprincipleofgrace—butfromthecontrarietyof lusts.Hedoesnothate any sin, as it is sin;buthehates it, asbeingcontrarytohisbelovedsin.

Nowthen,ifamanmayhatesinfortheshamewhichattendsit;ifhemayhate sinmore in others than himself; if hemay hate one sin as beingcontrary to another—then he may hate sin—and yet be but almost aChristian.

SectionVI.Amanmaymakegreatvowsandpromises—hemayhavestrongpurposesandresolutions against sin—and yet be butalmostaChristian.

ThusdidSaul;hepromisesandresolvesagainsthissin,"Return,mysonDavid," says he, "for Iwill nomoredo youharm."What promises andresolves didPharaohmake against that sin of detaining God's people?Sayshe,"Iwillletthepeoplego,thattheymaydosacrificetotheLord."Andagain,"Iwillletyougo,andyoushallstaynolonger."AndyetSauland Pharaoh both perished in their sins. The greatest purposes andpromisesagainstsin,willnotmakeamanaChristian.For,

1.Purposesandpromisesagainstsin,neverhurtsin.Wesay,"threatenedfolkslivelong;"andtrulysodothreatenedsins.Itisnotnewpurposes—butanewnature,whichmusthelpusagainstsin.Purposesmaybringtothebirth—butwithoutanewnature, there isnostrengthtobringforth.Thenewnature is thebestsoil forholypurposes togrowin;otherwise,theywitheranddie,likeplantsinanimpropersoil.

2. Troubles and afflictions may provoke us to large purposes andpromisesagainstsinforthefuture.Whatismorecommon,thantovow—andnottopay?tomakevowsinthedayoftrouble—whichwemakenoconsciencetopay inthedayof favor?Manycovenantagainstsin,whentrouble is upon them; and then sin against their covenant, when it isremovedfromthem!ItwasabraverulethatPliny,inoneofhisepistles,gavehisfriendtoliveby,"Thatweshouldcontinuetobesuchwhenwearewell—aswepromisetobewhenwearesick."Manyareoursick-bedpromises—butwearenosoonerwell,thanwegrowsickofourpromises.

3. Purposes and resolves against sin for the future, may be only atemptationtoputoffrepentanceforthepresent.Satanmayputamanontogoodpurposesforthefuture—tokeephimfrompresentattempts.Heknows whatever we purpose, yet the strength of performance is not inourselves.Heknows, thatpurposes for the futureareaputtingGodoff

forthepresent;theyareasecretdisobedience,toapresentduty.Thatisanotablepassage,"Followme,"saysChrist,tothetwomen.Nowseewhatanswers theygave toChrist, "Allowme first togoandburymy father,"saysone.ThismanpurposestofollowChrist,onlyhewouldstaytoburyhisfather.Saystheother,"Lord,Iwillfollowyou—butletmefirstgoandbidthem farewellwhichareatmyhouse." Iwill followyou—butonly Iwouldfirstgoandtakemyleaveofmyfriends,orsetmyhouseinorder.Andyetwe donot find that they ever followedChrist, notwithstandingtheirfairpurposes.

4. Nature unsanctified, may be so far wrought on, as to make greatpromisesandpurposesagainstsin.

1st,Anaturalmanmayhavegreatconvictionsofsin,fromtheworkingsofanenlightenedconscience.

2d,HemayapproveofthelawofGod.

3d,Hemayhaveadesiretobesaved.

Now these three together—theworkings of conscience; the sight of thegoodnessofthelaw;adesiretobesaved—maybringforthinamangreatpurposesagainstsin—andyethemayhavenohearttoperformhisownpurposes.

Thiswasmuch like the caseof thosewhowho said toMoses, "Gonearand listen to all that the Lord ourGod says. Then tell uswhatever theLordourGodtellsyou.Wewill listenandobey."This isa fairpromise,and so God takes it, "I have heard what this people said to you.Everythingtheysaidwasgood."Sosaid,andsodone,hadbeenwell.Butitwasbettersaid thandone!For though theyhada tongueto promise,yet theyhadnohearttoperform!And thisGod saw; therefore he said,"Oh, that their hearts would be inclined to fear me and keep all mycommandsalways,sothatitmightgowellwiththem!"TheypromisedtofearGod,andkeephis commandments;but they lackedanewheart toperformwhatanunsanctifiedhearthadpromised. It fareswithmen inthiscase,asitdidwiththatsoninthegospel,whosaidthat"Hewouldgointothevineyard—butwentnot."

Nowthen,ifpurposesandpromisesagainstsin,neverhurtsin;ifpresentafflictions may draw out large promises; if they may be the resolvesagainstsinforthefuture;orfromnatureunsanctified;surelythenamanmay promise and purpose much against sin—and yet be but almost aChristian.

SectionVII.Amanmaymaintainastrifeandcombatagainstsininhimself—andyetbebutalmostaChristian.

SodidBalaam;whenhewenttocursethepeopleofGod,hehadagreatstrifewithinhimself."HowshallIcurse,"sayshe,"thosewhomGodhasnot cursed? or how shall I defy thosewhom the Lord has not defied?"AnddidnotPilatestriveagainsthissin,whenhesaidtotheJews,"ShallIcrucifyyourking?whatevilhashedone. Iam innocentof thebloodofthisjustman."

Objection. But you will say, "Is not this an argument of grace, whenthereisastrivinginthesoulagainstsin?forwhatshouldopposesin intheheart,butgrace?Theapostlemakes"the lustingof thefleshagainsttheSpirit,andtheSpiritagainsttheflesh,"tobeanargumentofgraceinthe heart.Now I find this strife inmyheart, though the remainders ofcorruptionsometimesbreakout intoactual sins, yet I finda striving inmysoulagainstsin.

Answer. It is true, there is a striving against sin, which is only fromgrace,andispropertobelievers.Butthereisalsoastrivingagainstsin,whichisnotfromgrace,andthereforemaybeinthosewhoarenottruebelievers.Thereisastrifeagainstsininoneandthesamefaculty;thewillagainstthewill—theaffectionagainsttheaffection;andthisisthatwhichthe apostle calls "the lustingof the flesh against the spirit;" that is, thestrivingoftheunregeneratepartagainsttheregenerate;andthis iseverinthesamefaculty,andispropertobelieversonly.

Anunbelievernever finds this strife inhimself.This strifecannotbe inhim; it is impossible while he not a state of grace. But then there is a

strivingagainstsinindiversfaculties;andthisisthestrifethatisinthosewho are not believers. There, the strife is between the will and theconscience;conscienceenlightenedandterrifiedwiththefearofhellanddamnation,thentheconscienceisagainstsin;butthewillandaffections,not being renewed, they are for sin. And this causes great tugging andcombatsmanytimesinthesinner'sheart.

ThusitwaswiththeScribesandPharisees.ConscienceconvincedthemofthedivinityofChrist,andof thetruthofhisbeingtheSonofGod.Andyetaperversewill,andcarnalaffections,cryout,"Crucifyhim!Crucifyhim!"Consciencepleadedforhim—ithadawitnessintheirbosoms;andyet theirwillswere bent against him. Therefore they are said "to haveresistedtheSpirit;"namely,theworkingsandconvictionsoftheSpiritintheir consciences. And this is the case of many unconverted sinners:whenthewillandaffectionsareforsin,andpleadforit—andconscienceis against it, andmany times fights the soul away from the doing of it.Andhencementakethatwhichopposessininthem,tobegrace—whenitis only the work of a natural conscience. They conclude the strife isbetween grace and sin—the regenerate and unregenerate part; when,alas! it isnootherthanthecontentionofanaturalconscienceagainstacorruptwillandaffections!Andifsothen,amanmayhavegreatstrifesandcombatsagainstsininhim;andyetbebutalmostaChristian.

Amanmaydesiregrace—andyetbebutalmostaChristian. Sodidthe five foolish virgins, "Give us of your oil." What was that but truegrace?Itwasthatoilwhichlightedthewisevirginsintothebridegroom'schamber.Theydonotonlydesiretoenterin—buttheydesireoiltolightthem in.Wickedmenmaydesireheaven—desireaChrist to save them;there is none sowicked upon earth—but desire to be happy in heaven.Butherearethosewhodesiregraceaswellasglory—andyet thesearebutalmostChristians.

Objection. But is it not commonly taught that desires for grace, aregrace?Nay,doesnotourLordChristmakeitso?"Blessedarethosewhohungerandthirstafterrighteousness;fortheyshallbefilled."

Answer.Itistrue,thattherearesomedesiresofgracewhicharegrace—as,

1.Whenamandesiresgracefromarightsenseofhisnaturalstate;whenhe sees the vileness of sin, and the woeful, defiled, and loathsomecondition he is in by reason of sin; and therefore desires the grace ofChristtorenewandchangehim—thisistruegrace.Thissomemaketobethelowestdegreeofsavingfaith.

2.Whenaman joinsproportionableendeavorstohis desires; does notonlywishforgrace—butworkforgrace;suchdesiresaregrace.

3.Whenaman'sdesiresareconstantandincessant,whichceasenotbutintheattainmentoftheirobject;suchdesiresaretruegrace.TheyareapartofthespecialworkoftheSpirit.Theydoreallypartakeofthenatureofgrace.Nowitisaknownmaxim,"thatwhichpartakesofthenatureofthewhole,isapartofthewhole;"thefilingsofgoldaregold.Theseaisnotmore reallywater, than the leastdrop; the flame isnotmore reallyfirethantheleastspark.Butthoughalltruedesiresforgrace,aregrace;yetalldesiresforgrace,arenottrue.For,

1.Amanmaydesiregrace—butnotforitself—butforsomewhatelse;notforgrace'ssake—butforheaven'ssake.Hedoesnotdesiregrace,thathisnaturemay be changed, his heart renewed, the image ofGod stampeduponhim,andhislustssubduedinhim.Theseareblesseddesires,foundonlyintruebelievers.ThetrueChristianonlycandesiregraceforgrace'ssake;butthealmostChristianmaydesiregraceforheaven'ssake.

2.Amanmaydesiregrace,withoutproportionableendeavorsaftergrace.Manyaregoodatwishing—butbadatworking;likehimwhoreposedinthe grass on a summer's day, crying out, "O that this were to work!"Solomon says, "The desire of the slothful kills him."How so? "For hishandsrefusetolabor!"Heperisheswithallhisgooddesires.Thebelieverjoinsdesiresand endeavors together, "One thing have Idesiredof theLord—andthatwillIseekafter."

3.Aman'sdesiresofgracemaybeunseasonable.Thusthefoolishvirginsdesiredoilwhenitwastoolate.Thebeliever'sdesiresareseasonable;hedesires grace in the season of grace, and seeks grace in a timewhen itmaybefound."Thewiseheartwillknowthepropertimeandprocedure."Heknowshisseason,andhaswisdomtoimproveit.Thesillysinnerdoes

allhisworksoutofseason;hesendsawaytheseasonsofgrace—andthendesires grace when the season is over! The sinner does all too late; asEsaudesired theblessingwhen itwas too late,and thereforehe lost it;whereas,hadhecomesooner,hewouldhaveobtainedit.Mostmenarewise too late—they come when themarket is closed; when the shop isclosed, then theyhave their oil to get.When they lie upon their death-beds,thentheydesireholyhearts.

4. Desires of grace in many, are very inconstant and fleeting, like the"morningdew,whichquicklypassesaway;"orlikeJonah'sgourd,whichspringsup inanight—andwithers inanight.Theyhaveno root in theheart—andthereforequicklyperish.

Now,ifamanmaydesiregrace—butnotforgrace'ssake;ifdesiresmaybewithout endeavors; if amanmay desire gracewhen it is too late; ifthesedesiresmaybebutfleetingandinconstant;thenmayamandesiregrace—andyetbebutalmostaChristian.

AmanmaytrembleattheWordofGod—andyetbebutalmostaChristian,asBelshazzartrembledatthehandwritinguponthewall.

Objection. But is not that a note of sincerity and truth of grace—totrembleattheWord?DoesnotGodsay,"Iwilllookfavorablyonthiskindofperson:onewhoishumble,submissiveinspirit,andwhotremblesatMyWord."

Answer.Thereisatwo-foldtrembling.

1.Oneis,whentheWorddiscoverstheguiltofsin—andthewrathofGodwhichthatguiltbrings;this,whereconscienceisawake,causestremblingand astonishment. Thus, when Paul preached of righteousness andjudgment,itissaidthatFelixtrembled.

2.Thereisatremblingwhicharisesfromaholydreadandreverenceofthe majesty of God, speaking in his Word. This is only found in truebelievers,andisthatwhichkeepsthesoullowinitsowneyes.Thereforemarkhow thewords run, "Iwill look favorably on this kind ofperson:onewhoishumble,submissiveinspirit,andwhotremblesatMyWord."

God does not make the promise, merely to him who trembles at theWord;forthedevilsbelieveandtremble;theWordofGodcanmaketheproudest,stoutestsinnerintheworldtoshakeandtremble.Butitis"tothe one who is humble, submissive in spirit, and who trembles at MyWord."Wheretremblingisthefruitofaspiritbrokenforsin,andhumbleinitsowneyes;therewillGodlook.

Nowmanytrembleattheword—butnotfrompovertyofspirit,notfromaheartbrokenforsin,and low in itsowneyes;not fromasenseof themajesty and holiness of God: and therefore, notwithstanding theytrembleattheWord,yettheyarebutalmostChristians.

3.AmanmaydelightintheWordandordinancesofGod—andyetbebutalmostaChristian."Theytakedelight inapproachingtoGod."Andit issaidof thatground, that it "received theWordwith joy,"andyet itwasbut"stonyground."

Objection.But is itnotmadeacharacterofagodlyman, todelight inthe Word of God? Does not David say, "He is a blessed man—whodelightsinthelawoftheLord."

Answer.ThereisadelightingintheWord—whichflowsfromgrace,andisaproofofblessedness.

1. He who delights in the Word, because of its spirituality—he is aChristianindeed.Themorespiritualtheordinancesare,themoredoesagraciousheartdelightinthem.

2.WhentheWordcomesclosetotheconscience,ripsuptheheart,anddiscovers sin—and yet the soul delights in it notwithstanding; this is asignofgrace.

3. When delight arises from communion with God—this is from aprincipleofgraceinthesoul.

ButtheremaybeadelightintheWord—wherethereisnograce.

1.Therearemanywhodelight in theWordbecauseof theeloquenceofthepreacher.Theydelightnotsomuchinthetruthsdelivered,asinthe

dressinwhichtheyaredelivered.Thusit issaidof theprophetEzekiel,"You are very entertaining to them, like someonewho sings love songswith a beautiful voice or plays finemusic on an instrument. They hearwhatyousay,buttheydon'tdoit!"

2.There are verymanywhodelight toheartheWord, that yet takenodelighttodo it.SosaysGodofthem,"Theydelighttohearmywords—buttheydothemnot."

Now then, if a man may delight in the Word, more because of theeloquenceofthepreacher,thanbecauseofthespiritualityofthematter;ifhemaydelighttoheartheword—andyetnotdelighttodoit—thenhemaydelightintheword—andyetbebutalmostaChristian.

SectionVIII.AmanmaybeaMEMBERofaChristianchurch,hemayjoinhimselftothepeople of God, partake with them in allordinances, and share of all churchprivileges—andyetbebutalmostaChristian.

So the five foolish virgins joined themselves to the wise, and walkedtogether. Manymay be members of the church of Christ—and yet notmembersofChrist,theheadofthechurch.Therewasamixedmultitudewhich came up with the church of Israel out of Egypt. They joinedthemselvestotheIsraelites,ownedtheirGod,lefttheirowncountry—andyetwereEgyptiansinheartnotwithstanding;"AllarenotIsrael,thatareofIsrael."

Thechurchinallageshashadunsoundmembers:Cainhadcommunionwith Abel; Ishmael dwelt in the same house with Isaac; Judaswas infellowship with the apostles; and so was Demas with the rest of thedisciples.Therewillbesometares inthefinestwheat—and itwillbesountil theharvest.Thedragnet of theGospel catchesbad fish aswell asgood.GodhasachurchwheretherearenomembersbutsuchasaretruemembersofChrist—butitisinheaven,itisthe"churchofthefirst-born;"

there are no hypocrites, nor rotten, unsound professors, none but the"spiritsof justmenmadeperfect;"all ispurewheatthatGodlaysupinthatgarner;therethechaffisseparatedtounquenchablefire.

Butinthechurchonearththewheatandthechafflieinthesameheaptogether;theSamaritanswillbenearofkintotheJewswhentheyareinprosperity:sowhilethechurchofGodflourishesintheworld,manywilljoin to it; theywill seemJews, though they areSamaritans; and seemsaints,thoughyettheyarenobetterthanalmostChristians.

SectionIX.AmanmayhavegreatHOPESofheaven,greathopesofbeingsaved—andyetbebutalmostaChristian.

Indeedthereisahopeofheavenwhichis"theanchorofthesoulsureandsteadfast,"itnevermiscarries,anditisknownbyfourproperties.

First,It isahopewhichpurifiestheheart,andpurgesoutsin,"Hewhohasthishope,purifieshimselfevenasGodispure."ThatsoulthattrulyhopestoenjoyGod,trulyendeavorstobelikeGod.

Secondly,It isahopewhichfillstheheartwithgladness,"WerejoiceinhopeofthegloryofGod."

Thirdly,Itisahopethatisfoundeduponthepromise:astherecanbenotrue faith without a promise, so, nor any true hope. Faith applies thepromise,andhopeexpectsthefulfillingthepromise.Faithreliesuponthetruthofit,andhopewaitsforthegoodofit.

Fourthly,ItisahopethatiswroughtbyGodhimselfinthesoul;whoistherefore called, "theGod of hope," as being theAuthoras well as theObjectofhope.Now,hewhohasthishopeshallnevermiscarry.Thisisaright hope; the hope of the true believer, "Christ in you, the hope ofglory."

Butthen,asthereisatrueandsoundhope,sothereisafalseandrottenhope; and this is much more common, as bastard-pearls are more

frequentlywornthantruepearls.Thereisnothingmorecommon,thantoseemenbigwithgroundlesshopesofheaven,as,

1. Amanmay have great hope of heaven—who has no true grace. Youreadofthe"hopeofhypocrites."Theperformanceofdutiesisaproofoftheirhope;thefoolishvirginswouldneverhavedonewhattheydid,hadthey thought they shouldhavebeen shut out after all.Manyprofessorswouldnotbeatsuchpainsindutiesastheyare,iftheydidnothopeforheaven.Hopeisthegreatmotivetoaction:despaircutsthesinewsofallendeavors. That is one reason why the damned in hell cease actingtoward an alteration of their state, because despair has taken hold ofthem:iftherewereanyhopeinhell,theywouldupandbedoingthere.

So that there may be great hope where there is no grace; experienceprovesthis;formalprofessorsaremenofnograce—butyetmenofgreathopes.Nay,many times you shall find thatnone fearmore about theireternal condition—than thosewho havemost cause of hope. And nonehopemore—-thanthosewhohavemostcauseoffear!

2. A man may hope in the mercy, and goodness, and power of God,withouteyeing thepromise;and this is thehopeofmost.God is fullofmercyandgoodness,andthereforewillingtosave;andhe is infinite inpower, and therefore able to save; why therefore should I not rest onhim?Now it ispresumption,and thereforesin, tohope in themercyofGod,otherwisethanbyeyeingthepromise;forthepromiseisthechannelof mercy, through which it is conveyed. All the blessedness the saintsenjoy inheaven, isnoother thanwhat is the fruitofpromisereliedon,andhopedforhereonearth.AmanhasnowarranttohopeinGod—butbyvirtueofthepromise.

3.Amanmayhopeforheaven—andyetnotcleansehisheart,nordepartfromhissecretsins.Thathopeofsalvationthatisnotaccompaniedwithheart-purification,isavainhope.

4.Amanmayhopeforheaven—andyetbedoingtheworkofhell;hemayhope for salvation—and yet beworking out his owndamnation, and soperish in his confidences. This is the case ofmany, like the towerwholooksoneway,androwsanother;manyhavetheireyesonheavenwhose

hearts are in the earth; they hope in God—but choose him not for aportion; they hope in God—but do not love him as the best good, andthereforearewillhavenoportioninhim,norgoodbyhim;butwillperishwithout him, notwithstanding all their hopes. "What is the hope of thehypocrite,thoughhehasgained,whenGodtakesawayhissoul?"

Nowthen,ifamanmayhavegreathopeofheaven,whohasnograce;ifhe may hope in mercy, without eyeing the promise; if he may hopewithoutheart-purifying;ifhemayhopeforheaven—andyetdotheworkofhell; surely thenamanmayhavegreathopesofheaven—andyetbebutalmostaChristian.

Section X. A man may be under great andvisibleCHANGES,andthesewroughtby theministryoftheword—andyetbebutalmostaChristian,

asHerodwas.It issaid,"whenheheardJohntheBaptist,hedidmanythings, andheardhimgladly." Saulwasunder a great changewhen hemettheLord'sprophets;heturnedprophettoo.Nay,itissaidthat"Godgavehimanotherheart."Now,wasnotthisaworkofgrace?andwasnotSaulheretrulyconverted?Onewouldthinkhewas;butyetindeedhewasnot.Forthoughitissaid,Godgavehimanotherheart,yetitisnotsaid,that God gave him a new heart. There is a great difference betweenanotherheart,andanewheart;Godgavehimanotherhearttofithimforaruler—butgavehimnotanewhearttomakehimabeliever.Anotherheartmaymake anotherman—but it is anewheart thatmakes a newman.AgainSimonMagus isagreatproofof this truth:hewasunderagreatandvisiblechange;ofasorcererhewasturnedtobeabeliever;helefthiswitchcraftsandsorceries,andembracedthegospel;wasnotthisagreat change? If the drunkard does but leave his drunkenness, theswearerhisoaths,theprofanepersonhisprofaneness—theythinkthisisa gracious change, and their state isnowgood.Alas! SimonMagus didnotonly leavehis sins—buthadakindof conversion; for, "hebelieved,andwasbaptized."

Objection.Butisnotthatmanwhoischanged,atrueChristian?

Answer.Not every changemakesamanaChristian: indeed there isachange,thatwhoeverisunderitisatrueChristian.Whenaman'sheartissochanged,asthatitisrenewed:whenoldthings"aredoneaway,andallisbecomenew;"whenthenewcreatureiswroughtinthesoul,whenamanis"turnedfromdarknesstolight,fromthepowerofSatantoGod;"when the mind is enlightened, the will renewed, the affections madeheavenly—thenamanisaChristianindeed.

Butyoumustknowthateverychangeisnotthischange.For,

1. There is a civil change, a moral change, as well as a spiritual andsupernaturalchange.Manymenarechanged inamoralsense,andonemaysay,theyarebecomenewmen;buttheyareinheartandnaturethesame men still. They are not changed in a spiritual and supernaturalsense,andthereforeitcannotbesaidofthem,thattheyhavebecomenewcreatures. Restraining grace may cause a moral change; but it isrenewinggracewhichmustcauseasavingchange.Now,manyareunderrestraininggrace,andsochangedmorally,thatarenotunderthepowerofsavinggrace,andsochangedsavingly.

2.Thereisanoutwardchange,aswellasaninwardchange.Theoutwardchange is oftenwithout the inward; though the inward change is neverwithout the outward. A man's heart cannot be sanctified—but it willinfluencethelife;butaman'slifemaybereformed—andyetneveraffectorinfluencetheheart.

3.Amanmaybeconverted fromacourseofprofaneness—toa formofgodliness;fromafilthylifestyle—toafairprofession;andyettheheartbethe same inoneand theother.A rottenpostmaybepaintedwithout—andyetunsoundwithin.Itiscommontohavethe"outsideofthecupandplatter"madeclean—andyettheinsidefoulandfilthy.

Now then, if a man may be changed morally—and yet not spiritually;outwardly—and yet not inwardly, from a course of profaneness to alifeless form of godliness; then a manmay be under great and visiblechanges—andyetbenomorethanalmostaChristian.Idonotspeakthis

to discountenance any change, short of that which is spiritual; but toawakenyoutoseekafterthatchangewhichismorethanmoral.Itisgoodtobeoutwardlyrenewed—butitisbettertobesavinglyrenewed.

Iknowhownaturalitisformentotakeupwithanythinglikeaworkofconversion, though it be not conversion; and resting in that, theyeternally perish. Beloved, let me tell you, there is no change, noconversion,cansteadyoursoulsinthedayofjudgment,onthissidethatsavingwork,whichiswroughtonthesoulbytheSpiritofGod,renewingyouthroughout!Thesoberman,withoutthischange,shallassurelygotohell—as the foolishdrunkard.Moralityandcivilitymaycommendus tomen—butnottoGod.Theyareofnovalueintheprocurementofeternalsalvation.Amanmaygo far inanoutwardchange—andyetbenotonestepnearer heaven, thanhewhowas never under any change.Nay, hemay be, in some sense, further off; as Christ says, the Scribes andPhariseeswerefurtherfromheaven,withalltheirshowofgodliness,thanpublicansandharlots,inalltheirsinandimmorality.Because,restinginafalsework,apartialchange,weneglecttoseekafteratrueandsavingchange.

Thereisnothingmorecommonthantomistakeourstate,andbyproudthoughts,misjudge our condition, and so perish in our own delusions.Theworldisfullofthesefoolishbuilders,wholaythefoundationoftheirhopesofeternalsalvationuponthesand.Now,mybrethren,wouldyounotmistakethewaytoheaven,andperishinadelusion?Wouldyounotbefoundfoolsatlast?fornonearesuchfoolsasthespiritualfool,whoisafoolinthegreatbusinessofsalvation.Wouldyounotbefoolsforyoursouls,andforeternity?Othenlaborafter,andprayfor,athoroughworkof conversion!BegofGod thathewouldmakea saving change in yoursouls,thatyoumaybealtogetherChristians!Allotherchangesbelowthissavingchange,thisheartchange,makeusbutalmostChristians.

SectionXI.AmanmaybeveryZEALOUSinthe matters of religion—and yet be butalmostaChristian.

JehudidnotonlyserveGod,anddowhathecommandedhim—butwasveryzealousinhisservice,"Comewithme,andseemyzealfortheLordAlmighty!" and yet in all this Jehu was a base hypocrite. Joash was agreatreformerinJehoiada'stime;itissaid,"Hedidthatwhichwasrightin the sight of the Lord, all the days of Jehoiada the priest." ButwhenJehoiadadied,Joash'szealforGoddiedwithhim,andhebecomesabasewretch.

Objection.ButtheapostlemakeszealtobeanoteofsoundChristianity,"Itisgoodtobezealouslyaffectedingoodthings;"nay,itseemstobethequalification for obtaining eternal life; "The kingdom of heaven suffersviolence,andtheviolenttakeitbyforce."

Answer.Itistrue,thereisazealwhichisgood,andwhichrendersthesoulhighlyacceptabletoGod—azealwhichnevermissesofheavenandsalvation.Nowthisisazealwhichisacelestialfire;thetruetemperandheat of all the affections to God and Christ. It is a zeal wrought andkindledinthesoulbytheSpiritofGod,whofirstworksit,andthensetsitonwork.ItisazealwhichhastheWordofGodforitsguide,directingitinworking,bothinregardofitsobjectandend,mannerandmeasure.Itis a zeal which checks sin, and forwards the heavenly life. It is a zealwhichmakes the glory of God its chief end; which swallows up all by-ends,"Zealforyourhousehaseatenmeup."

Butallzealisnotthiskindofzeal.Thereisafalsezeal,aswellasatrue.Every grace has its counterfeit. As there is fire, which is true heavenlyfire, on the altar, so there is strange fire: Nadab and Abihu offeredstrange fire upon God's altar. There are several kinds of zeal, none ofwhichare trueand sound—but falseandcounterfeit. I shall instance ineightparticulars:

First,Thereisablindzeal,azealwithoutknowledge."Theyhaveazeal,"says the apostle, "but not according to knowledge." Now as knowledgewithoutzealisfruitless;sozealwithoutknowledgeisdangerous.Itislikewild-fireinthehandofafool;or,likethedevilinthemanpossessed,thatthrewhimsometimesintothefire,sometimesintothewater.Theeyeisthelightofthebody,andtheunderstandingisthelightofthesoul.Now,asthebody,withoutthelightoftheeye,cannotgowithoutstumbling;sothe soul,without the light of themind, cannot actwithout erring. Zealwithout knowledge, is like a false light in a dark night, which leads atraveleroutofhisway,intothebogsandmire.ThiswasthezealofPaul,whilehewasaPharisee: Iwas zealous towardsGod,as youareall thisday; and I persecuted this way unto the death." And again, "I trulythoughtwithmyself,IoughttodomanythingscontrarytothenameofJesus of Nazareth." And, "Concerning zeal, persecuting the church.""They shall put you out of the synagogue; yes, the time comes, thatwhoeverkillsyou,willthinkthathedoesGodservice."Thisisgreatzeal—butyetitisblindzeal;andthatGodabhors!

Secondly,Thereisapartialzeal:inonething,fire-hot;inanotherstone-cold; zealous in this thing—andyet careless in another.Manyare first-tableChristians, zealous in thedutiesof thefirst-table—andyetneglectthe second. Thus the Pharisees were zealous in theirCorban—and yetunnaturaltotheirparents,allowingthemtostarveandperish.Othersaresecond-table Christians, zealous in the duties of the second-table—butneglect the first;more for righteousness amongmen, than for holinesstowardsGod.Buthewhose religion endswith the first-table, or beginswith the second—he is a fool in his profession; for he is but almost aChristian.

Thewomanwhowasforthedividingthechild,wasnotthetruemother;andhewhoisfordividingthecommands,isnotatruebeliever.Jehuwaszealous against Ahab's house—but not so against Jeroboam's calves.Manyarezealousagainstsinofopinion,thatyetusenozealagainstthesinsoftheirlife.Now,asweknowthatthesweatofthewholebodyisasignofhealth—butthesweatofsomeonepartonly,showsadistemper,and therefore physicians do reckon such a heat to be symptomatic. Sowhere zeal reaches to every command of God alike, that is a sign of a

soundconstitutionofsoul;butwhereitispartial,whereamanishotinone part, and cold in another, that is symptomatic of some inwardspiritualdistemper.

Thirdly, There is a misplaced zeal; fixed upon unsuitable anddisproportionable objects.Many are very zealous in trifling things thatarenotworthit;andtriflinginthethingswhichmostrequireit;likethePharisees, who were diligent tithers of mint, anise, and cummin—butneglectedthe"weightiermattersofthelaw;judgment,mercy,andfaith."Theyhadnozealforthese,thoughveryhotfortheother!Manyaremorezealousforaceremony,thanforthesubstanceofreligion;morezealousforbowingatthenameofJesus,thanforconformitytothelifeofJesus;morezealousforaholyvestments,thanforaholylife;morezealousforthe inventions of men, than for the institutions of Christ. This is asuperstitiouszeal,andusuallyfoundinmenunconverted,inwhomgraceneverwaswrought!Againstsuchmen,heathenwillriseupinjudgment.

WhenwasitthatPaulwasso"exceedingzealousofthetraditionsofhisfathers," as he says—but only when he was in his wretched andunconverted state? as you may see in the next verses, "But when itpleasedGodtocallmebyhisgrace,thenIconferrednotwithfleshandblood." Paul had another kind of zeal then, actuated by other kind ofprinciples.

Fourthly, There is a selfish zeal, which has a man's own end for itsmotive;Jehuwasveryzealous—butitwasnotsomuchforGod,asforthekingdom;notsomuchinobediencetothecommand,asindesigntostepintothethrone;andthereforeGodthreatenstopunishhimforthatverythinghecommandshimtodo!"Iwillavenge thebloodofJezreeluponthehouseofJehu;"becauseheshedthatblood,togratifyhislust—nottoobeyGod.SoSimeonandLevipretendgreatzealforcircumcision,seemveryzealous for thehonorofGod'sordinances,when in truththeirzealwascovetousness,andrevengeupontheShechemites.

Fifthly, There is an external zeal: such was that of the Scribes andPharisees.Theywouldnoteatwithunwashedhands—butyetwould livein unseen sins. Theywouldwash the cup often—but the heart seldom.Theywouldpainttheoutside—butneglecttheinside.Jehuwasamighty

external reformer—but he reformed nothing within, for he had a baseheartunderall."JehutooknoheedtowalkinthelawoftheLordwithallhisheart."Thoughhiscoatwasfair,hisliverwasrotten.OurLordChristobserves of the Pharisees, "They pray, to be seen ofmen;" and fast, so"thattheymayappeartomentofast."

Sixthly,Thereisazealwhichrunsoutuponothers;likethecandleinthelantern,which sends all theheat out at the top; or as the lewdwomanSolomonmentions,whose "feetabidenot inherownhouse."Manyarehotandhighagainst thesinsofothers—andyetcannotsee thesame inthemselves.Itiseasytoseefaultsinothers—andashardtoseetheminourselves!JehuwaszealousagainstBaalandhispriests,becausethatwasAhab'ssin;butnotagainstthecalvesofBethel,becausethatwashisownsin. This zeal is the true character of a hypocrite; his own garden isoverrun with weeds, while he is busy in looking over his neighbor'sgarden.

Seventhly,Thereisasinfulzeal:alltheformermaybecalledsinfulfromsome defect; but this I call sinful in a more special notion, becauseagainstthelifeofreligion.Itisazealagainsttruereligion,whichfliesnotatprofaneness—butat theverypowerofgodliness;notat error—butattruth;andismosthotagainstthemostspiritualandimportanttruthsofthetimes.Whenceelsearethesufferingsofmenforthetruth—butfromthespiritofzealagainstthetruth?Thismaybecalledadevilishzeal;forasthereisthefaithofdevils,sothereisthezealofdevils,"Thereforehisrageisgreat,becauseheknowshistimeisshort."

Eighthly, there isascripturelesszeal, that isnotbuttedandboundedbytheWord—butbysomebaseandlowend.SuchwasSaul'szeal,whenGodbidshimdestroyAmalek,"andspareneithermannorbeast;"whencontrary toGod's command, he spares the best of the sheep and oxen,underpretenseofzealforGod'ssacrifice.Anothertime,whenhehadnosuch command, then he slew theGibeonites "in zeal to the children ofIsraelandJudah."Manyaman'szealisgreaterthenandthere,whenandwhere he has the least warrant from God. The true spirit of zeal isboundedbyScripture;foritisforGodandtheconcernsofhisglory:Godhasnogloryfromthatzealthathasnoscripture-warrant.

Nowthen, ifthezealofamaninthethingsofGodmaybeonlyablindzeal,orapartialzeal,oramisplacedzeal,oraselfishzeal,oranexternalzeal,orazealregardingothers,orasinfulzeal,orascripturelesszeal—then it is evident, that a man may be very zealous in the matters ofreligion—andyetbebutalmostaChristian.

SectionXII.AmanmaybemuchinPRAYER—hemayprayoften,andpraymuch;andyetbebutalmostaChristian.

SodidthePharisees,whomyetourLordChristrejectsforhypocrites.

Objection.But isnotapraying-frameanargumentofa sincereheart?ArenotthesaintsofGodcalled"thegenerationofthosewhoseekthefaceofGod?"

Answer. A man is not therefore a Christian, because he is much inprayer.IgrantthatthoseprayersthatarefromtheworkingsandsighingsofGod'sSpiritinus;fromsincereheartslifteduptoGod;fromasenseofourownemptiness, andGod's infinite fullness; thatare suited toGod'swill, the great rule of prayer; that are for spiritual things, more thantemporal;thatareaccompaniedwithfaithanddependence—suchprayersspeakamantobealtogetheraChristian.

Butamanmaybemuchinprayer—andyetbeastrangertosuchprayer.As,

1.Naturemayputamanuponprayer;foritisapartofnaturalworship.ItmayputachildofGoduponprayer—sodidChrist,"Hewentandfellonhisface,andprayed,saying,OmyFather!ifitbepossible,letthiscuppassfromme."ThiswasaprayerofChristwhichflowedfromthesinlessstrugglingsofnature,seekingitsownpreservation.

2.Amanmayprayinpretense,foracoveringtosomesin—sodidthosedevoutPharisees,"Woetoyou,ScribesandPharisees,hypocrites!foryoudevourwidows'houses,andforapretensemakelongprayers.Therefore

youshallreceivethegreaterdamnation!"SothePapistsseemverydevouttopraya richman's souloutofpurgatory;but it is to cheat theheirofmuchofhisestate,underpretenseofprayingforhisfather'ssoul.

3. A man may pray—and yet love sin; as Augustine before conversionprayedagainsthissin—butwasafraidGodwouldhearhim,andtakehimathisword.Now,Godhearsnotsuchprayers,"IfIregardiniquityinmyheart—Godwillnothearmyprayer."

4. A man may pray much for temporal things, and little for spiritualthings; and such are the prayers of most men, crying out most fortemporalthings.Morefor,"Whowillshowusanygood?"thanfor,"Lord,liftuponusthelightofyourcountenanceuponme."Davidcopiesouttheprayerofsuch,"Thatoursonsmaybeasplants,andthatourdaughtersmay be as corner-stones, polished after the similitude of a palace: thatour garnersmay be full, etc." This is the carnal prayer; and thisDavidcallsvanity,"Theyarestrangechildren,whosemouthspeaksvanity."

5.Amanmaypray—andyetbefarfromGodinprayer,"Thispeopledrawnear tomewith theirmouths, and honormewith their lips—but theirheartisfarfromme."Amanmaypray—andyethavenoheartinprayer;and thatGod chiefly looks at, "My son, giveme yourheart." The Jewshave this sentencewritten upon thewalls of their synagogues, "Prayer,withouttheintentionofthemind,isbutabodywithoutasoul."Manyaresoconscientiousthattheydarenotbutpray;andyetso irreligious, thattheyhavenoheart inprayer.AcommonworkofGodmaymakeamanconscionabletododuties—butnothinglessthangivinggraceintheheart,willmakeamanconscionableinthedoingofthem.

6.Aman'sprayermaybealie.Asaprofessionwithoutsanctityisalietotheworld—soprayerwithoutsincerityisalietoGod.ItissaidofIsrael,thatthey"soughtGod,andinquiredearlyafterhim."Theyweremuchinprayer,andGodcallsallbutalie."Nevertheless,theydidflatterhimwiththeirmouths,andtheyliedtohimwiththeirtongues,fortheirheartwasnotwithhim.""Hearkentomyprayer,thatgoesnotoutoffeignedlips,"saysDavid.

7.Afflictionandthepressureofoutwardevils,willmakeamanpray,and

praymuch. "Whenhe slew them—then they soughtHim,andreturned,and inquired early after God." The heathenmariners called everymanuponhisgodwheninastorm:whentheyfeardrowning,thentheyfalltopraying,Jonah1:5.Marinersareforthemostpartnoneofthedevoutest,nor much addicted to prayer. They will swear twice, where they prayonce;andyetitissaid,"TheycrytotheLordintheirtrouble;"andhenceyou have a proverb, "He who cannot pray let him go-to sea." "Theypouredoutaprayerwhenyourchasteningwasuponthem."

Now then, ifnaturemayputamanuponprayer; if amanmaypray inpretense,anddesign;ifamanmaypray—andyetlovesin;ifamanmaypraymostlyfortemporalthings;ifamanmaypray—andyetbefarfromGodinprayer;ifprayermaybealie,oritmaybeonlythecryofthesoulunderaffliction—surelythen,amanmaybemuchinprayer—andyetbebutalmostaChristian.

Objection.But supposeamanprays,andprevailswithGod inprayer,surelythatisawitnessfromheavenofaman'ssincerityinprayer.Now,Ipray—andprevail;Iask—andamanswered.

Answer. A man may pray, and be answered; for God many timesanswersprayersinjudgment.AsGodissometimessilentinmercy,sohespeaks in wrath; and as he sometimes denies prayer in mercy, so hesometimes answers in judgment. When men are over-importunate insomethingtheirlustsareupon,andwilltakenonay,thenGodanswersinjudgment."Hegavethemtheirowndesire."Theyhaddesiredquails,andGodsentthem.Butnowmarkthejudgment,"Whilethemeatwasintheirmouths,thewrathofGodcameuponthem,andslewthem!"

Objection.Butsupposeaman'saffectionsaremuchstirredinprayer—whatthen?IsnotthatatruenoteofChristianity?

Answer. So was Esau's, when he sought the blessing. "He sought itcarefullywithtears."Amanmaybeaffectedwithhisownpartsinaduty,whilegoodnotionspass throughhishead, andgoodwords through hislips: some good motions also may stir in his heart—but they are butsparkswhichflyoutatthetunnelofthechimney,whichsuddenlyvanish;sothatitispossibleamanmaypray,andprevailinprayer;pray,andbe

affectedinprayer—andyetbebutalmostaChristian.

SectionXIII.AmanmaySUFFERforChristinhisgoods,inhisname,inhisperson—andyetbebutalmostaChristian.

EverymanwhobearsChrist'scrossonhisshoulders,doesnot,therefore,bearChrist'simageinhissoul.

Objection.ButdoesnotourLordChristmakegreatpromises to thosewhosuffer,orloseanythingforhim?Doeshenotsay,"Everyonewhohasforsakenhouses,orbrethren,orsisters,orfather,ormother,orwife,orchildren,orlands,formyname'ssake,shallreceiveahundredfold,andshall inherit everlasting life"? Surely they are true Christians to whomChristmakesthispromise.

Answer.There is a suffering forChrist, that is anoteof sincerity,andshallhaveitsreward.Thatis,whenamansuffersforagoodcause,uponagoodcall,andwithagoodconscience,forChrist'ssake,andinChrist'sstrength;whenhissufferingsareafillingup"thatwhichisbehindofthesufferingsofChrist;"whenamansuffersasaChristian,astheapostlehasit,"IfamansuffersasaChristian,lethimnotbeashamed;"whenamanthrustsnothimselfintosufferings—butstaysGod'scall—suchsufferingisa proof of integrity. But, every suffering forChrist is not suffering as aChristian.For,

1.AmanmaysufferforChrist,forthatprofessionofreligionthatisuponhim;theworldhatestheshowofreligion.Timesmaycome,that itmaycostamanasdeartoweartheliveryofChrist,astowearChristhimself.Alexanderhad like tohave losthis life for thegospel's sake,yethewasthatAlexander,asisgenerallyjudged,thatafterwardsmadeshipwreckoffaith,andgreatlyopposedPaul'sministry.

2.AmanmaysufferforChrist—andyethavenotruelovetoChrist.Thisissupposed,"ThoughIgivemybodytobeburned,andhavenotcharity,itprofitsnothing."Love toChrist is theonlynoblegroundof suffering;

butamanmaysuffermuchuponotherends.

*Outofopinionofmeritingbyoursufferings,asthePapists;or,

*Outof vainglory, or for applause amongprofessors; somehavedied,thattheirnamesmightlive;or,

*OutofaRomanresolution,orstoutnessofspirit.

*Outofadesignofprofit,asJudasforsookallforChrist,hopingtomendhismarketbyclosingwithhim;or,

*Rathertomaintainanopinion,thanfortruth'spropagation.

Socrates died formaintaining that therewas but oneGod; but he diedratherforhisownopinion,thanforGod'ssake.Thus,amanmaysufferforprofessingChrist—andyetsufferuponwrongprinciples.Nowthen,ifamanmay suffer for Christ, from the profession that is upon him, orsuffer forChrist—andyetnot truly lovehim;thenamanmaysuffer forChrist—andyetbebutalmostaChristian.

XIV. A man may be CALLED by God, andembrace this call—and yet be but almost aChristian.

Judasisafamousinstanceofthistruth:hewascalledbyChristhimself,andcameatthecallofChrist;andyetJudaswasbutalmostaChristian.

Objection. But is not the being under the call of God, a proof of ourinterest in the predestinating love of God? Does not the apostle say,"Whomhepredestinated,thosehecalled?"Nay,doeshenotsay, inthenextverse,"Whomhecalled,thosehejustified?"Nay,doesnotGodcallallwhomheintendstosave?

Answer.ThoughGodcallsallthosewhoshallbesaved,yetallshallnotbesavedwhomGodcalls.EverymanunderthegospeliscalledofGodinone sense or other—but yet every man under the gospel shall not

therefore be saved, "For many are called—but few chosen." There is atwofoldcallofGod--internal,andexternal.

1.ThereisanINTERNALcallofGod.Now,thiscallisaspecialworkoftheSpirit,bytheministryoftheWord,wherebyamanisbroughtoutofastate of nature, into a state of grace; "out of darkness into light, frombeingvesselsofwrath,tobemadeheirsoflife."Igrant,thatwhoever isunderthiscallofGod,iscalledeffectuallyandsavingly,tobeaChristianindeed. "Everymanwhohasheardand learnedof theFather,comes tome."

2.ThereisacallofGodwhichamanmayhave—andyetnotbethiscall.ThereisanEXTERNALcallofGod,whichisbytheministryoftheWord.Now every man who lives under the preaching of the gospel, is thuscalled. God calls every person to repent, and lay a sure foundation forheavenandsalvation,bytheWordyouhearthisday.Buteverymanwhoisthuscalled,isnotthereforeaChristian.For,

a.ManyunderthecallofGod,cometoChrist—butarenotconvertedtoChrist—theyhavenothingofthegraceandlifeofChrist;suchashe,who,whenChristsentouthisservantstobidguestsuntothemarriage,cameinatthecallofChrist—butyet"hadnotontheweddinggarment;"thatis,hadnoneofthegraceandrighteousnessofJesusChrist.

b.Many that are under the call of the gospel, come to Christ—and yetafterwards fall away from Christ; as Judas and Demas did. It is said,whenChristpreachedadoctrinethathisdisciplesdidnotlike,that"fromthattimemanyofhisdiscipleswentback,andwalkednomorewithhim."

Nowthen,ifmanyareonlyunderthisexternalcallofGod;ifmanythatcome to Christ are not converted to Christ—but fall away fromChrist;thenamanmaybecalledofGod—andyetbebutalmostaChristian.

SectionXV. Amanmay have the SPIRIT ofGod—andyetbebutalmostaChristian.

BalaamhadtheSpiritofGodgivenhimwhenheblessedIsrael,"Balaam

sawIsraelabiding in tents,and theSpiritof theLordcameuponhim."Judashad; forbytheSpirithecastoutdevils;hewasoneof thosewhocametoChrist,andsaid, "Lord,even thedevilsare subject tous!"Saulhad, " Behold, a company of prophetsmet him; and the Spirit of Godcameuponhim,andheprophesiedamongthem."

Objection.Butyouwillsay,"CanamanhavetheSpiritofGod—andyetnotbeaChristian?"Indeed,theScripturesays,"IfanymanhasnottheSpiritofChrist,heisnoneofhis;"butsurelyifanymanhavetheSpiritofChrist,heishis!

Answer. There is a having of the Spirit, which is a sure mark ofsaintship.Where theSpirit is—aneffectualprevailingprincipleof graceandsanctification,renewingandregeneratingtheheart:wheretheSpiritisapotentworker,"helpingthesoul'sinfirmities:wheretheSpiritissoasto"abideforever."ButeverymanwhohastheSpirit,hasnottheSpiritinthismanner.For,

1.Amanmayhave theSpiritonly transiently,notabidingly.TheSpiritmaybeinaman—andyetnotdwellinaman.TheSpirit iswhereverhedwells—buthedoesnotdwellwhereverheis;he is inall—butdwells insaints only.Thehypocritemayhave the Spirit for a season—but not toabideinhimforever.

2.Amanmayhave theSpirit—andyetnotbebornof theSpirit.EverytrueChristianisbornoftheSpirit.AhypocritemayhavethegiftsoftheSpirit—but not the graces. The Spirit may be in him by the way ofillumination—butnotbywayofsanctification;bywayofconviction—butnotbywayofconversion.Thoughhemayhavemuchcommongraceforthe good of others, yet he may have no special grace for the good ofhimself; though his profession is spiritual, yet his state and conditionmaybecarnal.

3.Amanmayhave theSpirit—onlyasaSpiritofbondage.Thus,manyhave the Spirit working only to bondage. "The Spirit of bondage is anoperationoftheHolySpiritbythelaw,convincingtheconscienceofsin,andofthecurseofthelaw,andworkinginthesoulsuchanapprehensionofthewrathofGod,asmakesthethoughtsofGodaterrortohim."This

Spiritmay be, and often is, without saving grace: this operation of theSpiritwas inCain and Judas. There are nonewho receive the Spirit ofadoption—but they first receive theSpiritofbondage: yetmany receivetheSpiritofbondage—whoneverreceivetheSpiritofadoption.

4.AmanmayhavetheSpiritofGodworkinginhim—andyettheSpiritmayberesistedbyhim.ItissaidoftheJews,"Theyrebelled,andvexedhisHolySpirit."And thesamesin is chargedupon their children, "Youstiff-necked, and uncircumcised in heart, you have always resisted theHolySpirit;asyourfathersdid,sodoyou."ThehypocriteretainsnottheSpiritsolongastocomeuptoregenerationandadoption—butquenchesthemotionsoftheSpirit,andtherebymiscarrieseternally.

5.AmanmayhavetheSpirit—andyetsinthatunpardonablesin.HemayhavetheHolySpirit—andyetsinthesinagainsttheHolySpirit.Nay,nomancansin this sinagainst theSpirit—buthewhohassomedegreeoftheSpirit.ThetruebelieverhassomuchoftheSpirit,suchaworkofitinhim,thathecannotsinthatsin,"HewhoisbornofGod,sinsnot;"towit,that"sinuntodeath,"forthatismeant.Theungodlysinner,hecannotsinthatsin,becausehe iscarnalandsensual,havingnot theSpirit.Amanmust have some measure of the Spirit—who sins this sin. So has thehypocrite—heissaidtobe"partakeroftheHolySpirit,"andhealoneiscapableofsinningthesinagainsttheHolySpirit.

Nowthen,ifamanmayhavetheSpirittransientlyonly,notabidingly;ifamanmayhavetheSpirit—andyetnotbebornof theSpirit; ifhemayhavetheSpiritonlyasaSpiritofbondage;ifamanmayhavetheSpiritworkinginhim—andyetmayberesistedbyhim;ifamanmayhavetheSpiritandyetsinthatunpardonablesinagainstHim;thensurelyamanmayhavetheSpiritofGod—andyetbebutalmostaChristian.

Section XVI. A man may have FAITH—andyetbebutalmostaChristian.

Thestonyground,thatis,thosehearerssetoutbythestonyground,"forawhilebelieved."Itissaid,thatmanybelievedinthenameofChrist,yet

Christ dared not "commit himself to them." Though they trusted inChrist,yetChristwouldnot trust them;andwhy?"becauseheknewallmen."Heknew theywere rottenat root,notwithstanding their faith. Amanmayhaveallfaith,totheremovingofmountains—andyetbeamerehypocrite.

Objection.Buthowcanthisbe,thatamanmayhavefaith—andyetbebutalmostaChristian?DoesnotourLordChristpromiseeternallifeandsalvationtoallwhobelieve?IsnotthistheGospelthatistobepreachedtoeverycreature,"Hewhobelievesshallbesaved"?

Answer. Though it is true what our Lord Christ says, that "he whobelieves shall be saved," yet it is as true, that many believe that shallneverbesaved; forSimonMagusbelieved.Yes,Jamessays,"Thedevilsbelieveandtremble;"nownonewillsaydevilsshallbesaved.Asitistrue,whattheapostlesays,"Allmenhavenotfaith,"soitisastrue,thattherearesomemenhavefaith,whoarenowhitthebetterfortheirfaith.Youmust know therefore there is a two-fold faith, 1. Special and saving. 2.Commonandnotsaving.

1.Thereisasavingfaith.Thisiscalled"faithoftheoperationofGod."Itis aworkofGod'sownSpirit in the soul. It is sucha faithas rests andcaststhesoulwhollyuponChristforgraceandglory,pardonandpeace,sanctification and salvation. It is a united act of the whole soul—theunderstanding,willandaffections,allconcurringtounitethesoultoanall-sufficient Redeemer. It is such a faith as "purifies the heart," andmakesitclean;itinfluencesandgivesstrengthandlifetoallothergraces.Now,whoever has this faith, is a Christian indeed; this is the "faith ofGod'select."

2.Butthen,thereisacommonfaith,notsaving,afadingandtemporaryfaith; there is the faith of SimonMagus, aswell as the faith of SimonPeter.SimonMagusbelieved—andyethewas in the "gall ofbitterness,andinthebondofiniquity."NowSimonMagushadmorefollowersthanSimonPeter.Thefaithofmostmenwillat lastbefoundtobenobetterthanthefaithofSimonMagus.For,

First,Thefaithofmostisbutatemporaryfaith,enduresforawhile,and

thendiesandperishes.Trueandsavingfaith,suchasisthefaithofGod'select,cannotdie: itmayfail intheindividualacts—butnotinthehabit;thesapmaynotbeinthebranch—butitisalwaysintheroot.Thatfaithwhichperishes,thatfaithamanmayhaveandperish.

Secondly,thereisafaithwhichliesonlyingenerals,notinparticulars.Asthereisageneralandparticularobjectoffaith,sothereisageneralandparticular faith. The general objectof faith is the whole Scripture; theparticular object of faith is Christ in the promise. Now many have ageneral faith tobelieveall theScripture—andyethaveno faith tomakeparticular application of Jesus Christ in the promise. Devils andreprobatesmaybelievethetruthoftheScripture,andwhatiswrittenofthedyingandsufferingofChrist for sinners;but therearebut few thatcancloseupthemselvesinthewoundsofChrist,andbyhisstripesfetchinhealingtotheirownsouls.

Thirdly,There isa faith that isseated intheunderstanding—butnot inthewill. This is a very common faith. Manyassent to the truth. TheybelievealltheattributesofGod—thatheisjust,holy,wise,faithful,good,merciful,etc.Butnotwithstanding,theydonotrestonhim.Theybelievethe commands are true—but yet do not obey them. They believe thepromisesaretrue—butyetdonotembraceandapplythem.Theybelievethethreateningsaretrue—butyetdonotfleefromthem.Thustheirfaithlies in assent—but not consent; they have faith in their judgment—butnonetotakeexecution.Byassenttheylayafoundation—butneverbuildupon it by application. They believe thatChrist died to save thosewhobelieve—andyettheybelievenotinChrist,thattheymaybesaved.

Omybrethren, it isnot abelievinghead—but abelievingheart—whichmakes a Christian! "With the heart, man believes to righteousness."Withoutthisour"faithisvain—andweareyetinoursins."

Fourthly, There is a faith without experience; many believe the Worduponhearsay,tobetheWordofGod;buttheyneverfeltthepowerandvirtue of it upon their hearts and consciences. Now what good is it tobelievethetruthoftheWord—ifaman'sconscienceneverfeltthepoweroftheWord?What is it tobelievethetruthof thepromise—ifwenevertastedthesweetnessofthepromise?Weareinthiscaselikeamanwho

believes the description others make of strange countries—but nevertraveled them to know the truth; or as a patient who believes all thephysician says—butyetnever takeshis remedies.Webelieve theWord,becausewecannotgainsayit;butyetwehavenoexperienceofanysavinggoodwroughtbytheword,andsoarebutalmostChristians.

Fifthly,Thereisafaithwhichiswithoutbrokennessofheart,whichdoesnotavail tomeltorsoftentheheart,andtherefore isnottruefaith.Fortheleasttruefaithiseverjoinedwithabendingwill,andbrokenheart.

Sixthly,Thereisafaithwhichdoesnottransformtheheart;faithwithoutfruit,whichdoesnotbringforththenewcreatureinthesoul—butleavesitinastateofsinanddeath.Thisisafaithwhichmakesamanasoundprofessor—butnotasoundbeliever.Hebelievesthetruth—butnotasitisinJesus;forthenitwouldchangeandtransformhimintothelikenessofJesus.Hebelievesthatamanmustbechanged,whowouldbesaved—butyet is not savingly changed by believing. Thus, while others believe tosalvation, he believes to damnation: for "his web shall not become agarment;neithershallhecoverhimselfwithhiswork."

Now then, if a man's faith may be but temporary, or may lie only ingenerals,ormaybeseatedintheunderstandingonly,ormaybewithoutexperience, ormay bewithout a brokenheart, orwithout a newheart;surelythenamanmayhavefaith,hemaytasteofthis"heavenlygift,"andyetbebutalmostaChristian.

SectionXVII.Amanmaygo furtheryet—hemay possibly have a LOVE to the people ofGod—andyetbebutalmostaChristian.

Everykindoflovetothosewhoaresaints,isnotaproofofoursaintship.Pharaoh loved Joseph, and advanced him to the second place in thekingdom—and yet Pharaoh was but a wicked man: Ahab lovedJehoshaphat and made a league with him, and married his daughterAthaliah to Jehoram, Jehoshaphat's son—and yet Ahab was a wickedwretch.

ButyouwillsaythisseemstocontradictthetestimonyoftheScriptures;for thatmakes loveto thesaintsandpeopleofGod,asureproofofourregeneration,andinterestinlifeeternal,"Weknowthatwehavepassedfromdeathtolife—becausewelovethebrethren."Nay,theSpiritofGodputs thisasa characteristicdistinctionbetweensaintsandunconvertedsinners,"InthisthechildrenofGodaremanifest,andthechildrenofthedevil:whoeverdoesnotrighteousness,isnotofGod,neitherhewholovesnothis brother."Bybrethrenwedo not understand brethren by place,thosewhoareofthesamecountryornation,suchasarecalledbrethreninRomans 9:3,Acts 7:23, 25.Nor dowe understand brethren by race,thosewhoaredescendedofthesameparents;sucharecalledbrethreninJames 1:2. But by brethren we understand brethren by grace, andsupernaturalregeneration,suchasarethechildrenofGod;andthesearethebrethrenwhomtoloveisasuresignthatwearethechildrenofGod.

Answer. To this I answer, that there is a love to the children of God,whichisaproofofourbeingthechildrenofGod.Asforinstance,whenwe love them as such, for that very reason, as being the saints ofGod,whenwelovethemfortheimageofGod,whichappearsinthem,becauseofthatgraceandholinesswhichshinesforthintheirconversations; thisistrulycommendable,tolovethegodlyforgodlinesssake,thesaintsforsaintship sake—this is a sure testimonyof ourChristianity. The love ofgraceinanother, isagoodproofofthe lifeofgrace inourselves.Therecanbenobetter evidenceof theSpirit of Christ in us, than to love theimageofChristinothers.Forthisisacertaintruth—thatasinnercannotlove a saint as such; "an Israelite is an abomination to an Egyptian."Thereisacontrarietyandnaturalenmitybetweenthetwoseeds;betweenthechildrenoftheworld,andthosewhomtheFatherinhiseternallovehas"chosenoutoftheworld."

It is likeness which is the great ground of love. There is the highestdissimilitudeandunlikenessbetweenanunregeneratesinner,andachildofGod,andthereforeachildofGodcannotloveasinnerasasinner,"Inwhoseeyesavilepersonisdespised."Hemaylovehimasacreature;hemay love his soul, or he may love him under some relation which hestands in to him. Thus God loves the damned spirits, as they are hiscreatures—butasfallencreatures,hehatesthemwithaninfinitehatred.

Sotoloveasinner,asasinner,thisachildofGodcannotdo;soneithercanasinnerloveachildofGodasachildofGod.ThathemayloveachildofGod,thatIgrant—butitisuponsomeotherconsideration;hemayloveapersonthatisholy,notthepersonforhisholiness—butforsomeotherrespect.As,

1. A manmay love a child of God for his loving, peaceable, courteousdeportmenttoallwithwhomheconverses.Religionbeautifiesthelifeofamanand setshimoff to the eyeof theworld.ThegraceofGod isnofriend to morose, churlish, unmannerly behavior among men; itpromotes an affable demeanor and sweetness to all; and where this isfound,itwinsrespectandlovefromall.

2.Amanmayloveasaintforhisoutwardgreatnessandsplendorintheworld;men are very apt to honor worldly greatness, and therefore therichsaintshallbe lovedandhonored,while thepoorsaint ishatedanddespised.This isas ifamanshouldvalue thegoodnessofhisswordbytheembroideryofhisbelt; orhishorse for thebeautyofhis trappings,rather than for his strength and swiftness. True love to the children ofGod,reachestoallthechildrenofGod,pooraswellasrich,slaveaswellasfree, ignobleaswellasnoble,fortheimageofChrist isalikeamiableandlovelyinall.

3. Amanmay love a child ofGod for his fidelity and usefulness in hisplace:wherethepowerofreligiontakesholdofaman'sheart, itmakeshim true to all his trusts, diligent in his business, faithful in all hisrelations; and this obliges respect. A carnal master may prize a godlyapprenticeorservant,whomakesconscienceofpleasinghismaster,andisdiligent inpromotinghis interest. Imight instance inmanythingsofthe like nature, as charity, beauty,wit, learning, parts, etc., whichmayprocurelovetothepeopleofGodfromthemenoftheworld.ButthisloveisnoproofoftrueChristianlove.For,

First, It is but anatural love arising from some carnal respect, or self-ends. That love which is made by the Scripture an evidence of ourregeneration, is a spiritual love, the principal loadstone and attractionwhereof is grace andholiness; it is a lovewhich embracesa "righteousmaninthenameofarighteousman."

2.Acarnalman's lovetosaints, isa limitedandbounded love; it isnotuniversal"totheseed."Nowasinsin,hewhodoesnotmakeconscienceofeverysin,makesconscienceofnosinassin;sohewhodoesnotloveallinwhomtheimageofChristisfound,lovesnoneforthatoftheimageofChristwhichisfoundinthem.

Now then, if the lovewe bear to the people of Godmay possibly arisefromnatural loveonly,or fromsomecarnalrespect;or if it isa limitedlove,notextendedtoallthepeopleofGod—thenitispossiblethatamanmaylovethepeopleofGod—andyetbenobetterthanalmostaChristian.

Section XVIII. A man may OBEY thecommands of God, yes, many of thecommands ofGod—and yet be but almost aChristian.

BalaamseemsveryconscientiousofsteeringhiscoursebythecompassofGod'scommand.WhenBalaksenttohimtocomeandcursethepeopleofGod, says Balaam, "If Balakwould giveme his house full of silver andgold,IcannotgobeyondtheWordoftheLordmyGod!"Andsosayshe,"ThewordthatGodputsinmymouth,thatshallIspeak!"

The rich young ruler also went far in obedience, "All these have Iobserved from my youth up;" and yet he was but a hypocrite, for heforsookChristafterall.

Objection. But is it not said, "He who has my commandments, andkeepsthem,heitisthatlovesme;andhewholovesmeshallbelovedofmyFather;andIwilllovehim,andmanifestmyselfuntohim?"Anddoesnot our Lord Christ tell us expressly, "You are my friends, if you dowhateverIcommandyou?"Andcanamanbea friendofChristandbebutalmostaChristian?

Answer. There is an obedience to the commands ofChrist,which is asure proof of our Christianity and friendship to Christ. This obediencehasathreefoldproperty.Itis,

1.Evangelical.

2.Universal.

3.Continual.

First,Itisevangelicalobedience,andthatbothinmatterandmanner,groundandend.Inthematterofit;andthatiswhatGodrequires,"Youaremyfriends,ifyoudowhateverIcommandyou."Inthemannerofit;and that is according asGod requires, "God is a Spirit, and thosewhoworshiphim,mustworshiphiminspiritandintruth."Inthegroundofit;andthat is,"apureheart,agoodconscience,andasincere faith." Intheendofit;andthatis,thehonorandgloryofGod,"Whateveryoudo,doalltothegloryofGod."

Secondly, It is a universal obedience, which extends itself to all thecommandsofGodalike:itrespectsthedutiesofbothtables.SuchwastheobedienceofCaleb,"whofollowedtheLordfully;"andofDavid,whohad"respecttoallhiscommands."

Thirdly,Itisacontinualobedience,aputtingthehandtoGod'splough,withoutlookingback,"Ihaveinclinedmyhearttoperformyourstatutesalways,even to theend."Hewhothusobeys thecommandofGod, is aChristian indeed; a friend of Christ indeed. But all obedience to thecommandsofGod,isnotthisobedience.For,

1.Thereisapartialobedience—apiece-mealreligion,whenamanobeysGodinonecommand,andnotinanother;ownshiminoneduty,andnotinanother;whenamanseems tomakeconscienceof thedutiesofonetable,andnotofthedutiesofanother.Thisisthereligionofmostpeople.Nowthisobedienceisnotrueobedience;forashewhodoesnotloveGodabove all, does not love God at all; so he who does not obey all thecommandsuniversally,cannotbesaidtoobeyanycommandtruly.

ItissaidofthoseinSamariathatthey"fearedtheLord—andservedtheirown gods after their ownmanner." And yet in the very next verse it issaid, "They feared not the Lord;" so that their fear of the Lordwas nofear.Inlikemanner,thatobediencetoGodisnoobedience,whichisbut

apartialandpiecemealobedience.

2.Amanmayobeymuch—andyetbeinhisoldnature;andifso,thenallhis obedience in that estate is but a painted sin, "He who offers anoblation,isasifheofferedswine'sblood;andhewhoburnsincense,asifhe blessed an idol." Thenaturemust be renewed, before thecommandcanberightlyobeyed;for"acorrupttreecannotbringforthgoodfruit."Whatever a man's performances are, they cannot be called obedience,whiletheheartremainsunregenerate,becausetheprincipleisfalseandunsound.Everydutydonebyabeliever,isacceptedofGod,aspartofhisobedience to the will of God, though it be done in much weakness;because,thoughthebeliever'shandisweak,yet"hisheartisright."Thehypocritemayhavethemostactivehand—butthebelieverhasthemostfaithfulandsincereheart.

3. A manmay obey the law—and yet have no love to the Lawgiver. AcarnalheartmaydothecommandofGod—buthecannotloveGod,andthereforecannotdoitaright;forlovetoGodisthefoundationandspringofalltrueobedience.EverycommandofGodistobedoneinlove:thisisthe "fulfilling of the law." The apostle says, "Though I bestow all mygoodsto feedthepoor,andthoughIgivemybodytobeburned,(theseseemtobeactsofthehighestobedience),yetifIhavenotlove,itprofitsmenothing."

4.Imightadd,thatamanmaybemuchinobediencefromsinisterandbaseselfishends:asthePhariseesprayedmuch,gavemuchalms, fastedmuch.ButourLordChristtellsus,thatitwas"thattheymightbeseenofmen,andhavegloryofmen."Mostofthehypocrite'spietyemptiesitselfinto vain-glory; and therefore he is but an empty vine in all he does,because"hebringsforthfruittohimself."

Itistheendwhichjustifiestheaction:indeed,agoodendcannotmakeabadactiongood—butyetthelackofagoodendmakesagoodactionbad.

Now then, if a manmay obey the commands of God partially, and byhalves;ifhemaydoit—andyetbeinhisnaturalstate;ifhemayobeythecommands of God—and yet not love God; if the ends of his obediencemaybesinfulandunwarrantable—thenamanmaybemuch inobeying

thecommandsofGod—andyetbebutalmostaChristian.

Section XIX. A manmay be SANCTIFIED—andyetbebutalmostaChristian.

Every kind of sanctification does not make a man a new creature; formany are sanctified that are never renewed. You read of those who"count the blood of the covenant, with which they were sanctified, anunholything."

Objection. But does not the Scripture tell us, that "both he whosanctifies,andthosewhoaresanctified,areallone:forwhichcause,heisnotashamedtocallthembrethren."AndcanamanbeonewithChrist—andyetbebutalmostaChristian?

Answer. To this I answer—Youmust know there is a twofoldwork ofsanctificationspokenof inScripture.Theone, commonand ineffectual.Theother,specialandeffectual.Thatworkofsanctificationwhichistrueandeffectual,istheworkingoftheSpiritofGodinthesoul,enablingittothemortifyingof all sin, to theobeyingof every command, to "walkingwith God in all well-pleasing." Now, whoever is thus sanctified, is onewithhimwhosanctifies.Christwillnotbeashamedtocallsuchbrethren;fortheyare"fleshofhisflesh,andboneofhisbone."

But then there is a more common work of sanctification which isineffectual as to the twogreatworksofdying to sin, and living toGod.Thiskindof sanctificationmayhelp torestrainsin—butnot tomortifysin; itmay lopoff theboughs—but it laysnot theaxe to the rootof thetree; it sweepsandgarnishes the roomwithcommonvirtues—but doesnotadornitwithsavinggraces;sothatamanisbutalmostaChristian,notwithstandingthiscommontypeofsanctification.

Or thus, there is an inward and outward sanctification. Inwardsanctification is that which deals with the soul and its faculties,understanding, conscience, will, memory, and affections. Outwardsanctification is that which deals with the life and conversation. Boththese must concur to make a man a Christian indeed. Therefore the

apostleputsthemtogetherinhisprayerfortheThessalonians,"MaytheGodofpeacesanctifyyouwholly;and,IprayGod,yourwholespirit,andsoul,andbody,bepreservedblamelessuntothecomingofourLordJesusChrist." A man is then sanctified wholly when he is sanctified bothinwardly and outwardly—both in heart and affections, and in life andconversation.Outwardsanctification isnotenoughwithout inward,norinwardwithout outward: wemust have both "cleanhands, and a pureheart." The heartmust be pure, that we may not incur blame fromwithin;andthehandsmustbeclean,thatwemaynotincurshamefromwithout.Wemust have hearts "sprinkled from an evil conscience, andbodies washed with pure water." "We must cleanse ourselves from allfilthiness of flesh and spirit." Inward purity is themost excellent—but,withouttheoutward,itisnotsufficient;thetrueChristianismadeupofboth.

Nowmanyhavecleanhands—butuncleanhearts.Theywashtheoutsideofthecupandplatter,whenallisfilthywithin.Now,theformerwithoutthelatter,profitsamannomorethanitprofitedPilate,whocondemnedChrist, towashhis hands in the presence of the people: hewashed hishandsofthebloodofChrist—andyethadahandinthedeathofChrist.TheEgyptiantempleswerebeautifulontheoutside—butwithinyoushallfind nothing but serpents or reptiles. "He is not a Jew which is oneoutwardly." Judas was a saint without—but a sinner within; openly hewasadisciple—butsecretly,hewasadevil.

Somepretendtoinwardsanctitywithoutoutward.Thisisthepretenseoftheopensinner, "ThoughI sometimesdropan idle, foolishword," sayshe, "or though I sometimes swearanoath, yet I thinknohurt—IthankGodmy heart is as good as the best!" Such are like the sinnerMosesmentions, that "blessedhimself inhis heart, saying, I shall havepeace,thoughIwalkintheimaginationofmyownheart,toadddrunkennesstothirst."

Some pretend to outward sanctity without inward. Such are like theScribesandPharisees, "whooutwardlyappearrighteousuntomen—butwithin are full of hypocrisy and iniquity." They are fair professors—butfoul sinners. Inward sanctity without outward, is impossible; for truesanctity will reform the life. Outward sanctity without inward, is

unprofitable;fortruesanctitywillreformreformtheheart.AmanisnotatrueChristianwithoutboth.Thebodydoesnotmakeamanwithoutthesoul, nor the soul without the body; both are essential to the being ofman.Justso—thesanctificationofboththeoutwardandtheinward,areessential to thebeingof thenewman.Truesanctificationbeginsat theheart—butworksoutintothelifeandconversation;andifso,thenmanmayattain toanoutwardsanctification—andyet, for lackofan inward,benobetterthanalmostaChristian.

And so I shall end this long pursuit of the almost Christian, in hisprogressheavenward,withthisonegeneralconclusion:

SectionXX.Amanmaydoall,astoexternalduties and worship, that a true Christiancan; and, when he has done all, be butalmostaChristian.

Youmust know, all the commands of God have both internal and theexternal—boththebodyandthesoulofthecommand.Andaccordingly,thereisaninternalandanexternalworshipofGod.

Now the internalacts ofworshiping ofGod, are—to loveGod, to fearGod,todelightinGod,totrustinGod,etc.

The external acts of worshiping of God, are by praying, teaching,hearing, etc.Now there is a vast difference between these internal andexternal acts of worship; and such a difference there is, that theydistinguish the altogether Christian, from the almost Christian; thesincerebeliever from theunsoundprofessor. And, indeed, in this verythingthemaindifferencebetweenthemdoeslie.

1. Internal acts of worship are good—the goodness does adhereintrinsicallytothethingdone.AmancannotloveGod,norfearGod—butit will be imputed to him for a gracious act, and a great part of hisholiness. But, external acts of worship are not denominated good, somuchfromthematterdone—asfromthemannerofdoingthem.Aman

cannotsininlovinganddelightinginGod—buthemaysininprayingandhearing,etc.,forlackofaduemanner.

2.Internalactsofworshipputagoodnessintoexternalactsofworship.Itisourfaith,ourlove,ourfearofGod—whichmakesourdutiesgood.

3.Internalactsofworshipbettertheheart,andmagnifythedegreesofaman'sholiness.Externaldutiesdonotalwaysdothis.Amanmaypray—and yet his heart never the holier; hemay hear theWord, and yet hisheartneverthesofter.Butnow,themoreamanfearsGod,thewiserheis.ThemoreamanlovesGod,theholierheis.Loveistheperfectionofholiness:weshallneverbeperfectinholiness,untilwecometobeperfectinlove.

4.Thereissuchanexcellencyinthisinternalworship,thathewhomixesit with his external duties, is a trueChristianwhen he does least; butwithout this mixture, he is but almost a Christian who does most.Internal actsofworship, joinedwithoutward, sanctify them, andmakethem accepted of God, though few. External acts of worship, withoutinward,make themabhorredofGod, though theyareeversomany. Sothat,althoughthealmostChristianmaydoallthosedutiesinhypocrisy,which a true Christian does in sincerity; nay, though in doing externalduties, hemayout-do the trueChristian, as the cometmakes a greaterblazethanthetruestar:ifElijahfastsandmourns,Baal'spriestswillcuttheirflesh;yethecannotdothoseinternalduties,whichthelowesttrueChristiancan.

ThealmostChristiancanpray—buthecannotloveGod;hecanteachorhear, etc.—but he cannot take delight in God. Mark Job's queryconcerning thehypocrite, "Willhedelighthimself in theAlmighty?"Hewill pray to the Almighty—butwill he delight himself in the Almighty?WillhetakepleasureinGod?Ah,no!hewillnot—hecannot!Delight inGodarisesfromasuitablenessbetweenthefaculty,andtheobject;now,none aremore unsuitable, thanGod and a carnal heart! Delight arisesfromthehavingwhatwedesire,andfromenjoyingwhatwehave.Howthen canhedelight inGod,whoneither enjoysGod,norhas,nortrulydesiresGod?DelightinGodisoneofthehighestexercisesofgrace:andtherefore,howcanhedelightinGod,whohasnograce?

Why,then,shouldanysaintofGodbediscouraged,whenhehearshowfarthealmostChristianmaygointhewaytoheaven?Whereas,hewhoistheweakesttruebeliever,whohastheleasttruegrace,goesfartherthanhe;forhedelightsin,andlovesGod.ShouldthealmostChristiandoless,astomatterofexternalduties,yet,ifhehadbuttheleasttruefaith,theleastsincerityoflovetoChrist,hewouldsurelybesaved;andshouldthetrueChristiandotentimesmoredutiesthanhedoes,yet,hadhenotfaithinChrist,andlovetoChrist,hewouldsurelyberejected.O,therefore,letnot any weak believer be discouraged, though hypocrites may out-dothem, and go beyond them in duty; for all their duties are done inhypocrisy—but your faith and love toGod in duties, is a proof of yoursincerity.

1.Idonotspeakthistodiscourageanysoulinthedoingofduties,ortobeatdownoutwardperformances—buttorectifythesoulinthedoingofthem.Astheapostlesays,"Covetearnestlythebestgifts:butyetIshowyouamoreexcellentway."SoIsay,covetthebestgifts;covetmuchtobeinduties,much inprayer,much inhearing, etc. "But Iwill showyouamoreexcellentway;"andthatis,thewayoffaithandlove.Praymuch—but then believemuch too.Hearmuch; readmuch; but then love Godmuch too.Delight in theWord and ordinances ofGodmuch—but thendelightintheGodofordinancesmore.Andwhenyouaremostinduties,as to your use of them, O then be sure to be above duties, as to yourrestinganddependenceuponthem.

WouldyoubeChristians,indeed—altogetherChristians?Othen,bemuchin the use and exercise of ordinances—but bemuchmore in faith anddependenceuponChristandhisrighteousness.Whenyourobedienceismosttothecommand,thenletyourfaithbemostuponthepromise.

Themereprofessorrestsinduties,andsoisbutalmostaChristian;butyou must be sure to rest upon the Lord Christ. This is the way to bealtogether Christians; for, if you believe, then are you Abraham's seed,andheirsaccordingtothepromise.

AndthusIhaveansweredthefirstquery;towit,howfaramanmaygointhewaytoheaven—andyetbebutalmostaChristian.

1.Hemayhavemuchknowledge.

2.Hemayhavegreatgifts.

3.Hemayhaveahighprofession.

4.Hemaydomuchagainstsin.

5.Hemaydesiregrace.

6.HemaytrembleattheWord.

7.HemaydelightintheWord.

8.HemaybeamemberofaChristianchurch.

9.Hemayhavegreathopesofheaven.

10.Hemaybeundergreatandvisiblechanges.

11.Hemaybeveryzealousinthemattersofreligion.

12.Hemaybemuchinprayer.

13.HemaysufferforChrist.

14.HemaybecalledbyGod.

15.Hemay,insomesense,havetheSpiritofGod.

16.Hemayhavesomekindoffaith.

17.HemaylovethepeopleofGod.

18.HemaygofarinobeyingthecommandsofGod.

19.Hemaybe,insomesense,sanctified.

20.Hemaydoall,astoexternalduties,thatatrueChristiancan—andyetbenobetterthanalmostaChristian.

QUESTIONII.Whyisit,thatmanymengosofar, as that they come to be but almostChristians?

First,ItmaybetoanswerthecallofCONSCIENCE.Thoughfewmenhavegrace,yetallmenhaveconscience.Nowdobutobserve,and,youshallseehowfarconsciencemaygointhiswork.

1.ConscienceownsaGod,andthatthisGodmustbeworshipedandservedbythecreature.Atheistsinpractice,wehavemany;suchas theapostlespeaksof, "Theyprofess toknowGod—but inworkstheydenyhim."Butatheistsinjudgmentnonecanbe.Nowtherebeingsuchalightinconscience,astodiscoverthatthereisaGod,andthathemustbeworshipedbythehelpoffartherlight—thelightoftheWord—amanmaybeenabled todomuch in thewaysofGod—andyethisheartwithoutagrainofgrace.

2. Know this—that natural conscience is capable of greatimprovements from the means of grace. Sitting under theordinancesmay exceedinglyheighten the endowments of conscience. Itmay be much regulated, though it be not at all renewed. It may beenlightened,convinced—andyetneversavinglyconvertedand changed.You read in Hebrews 6:4, of some that were "once enlightened, andtastedoftheheavenlygift,andweremadepartakersoftheHolySpirit."Whatworkshallwecallthis?Itcouldnotbeasavingwork,atruechangeand conversion of state; for, notwithstanding this enlightening, andtasting,andpartaking,yettheyareheresaidtofallaway,verse6.Haditbeenatrueworkofgrace—theycouldneverhavefallenawayfromthat.Abeliever may fall—but he cannot fall away. He may fall foully—but hecannotfallfinally;for,"underneatharetheeverlastingarms."HisfaithisestablishedinthestrengthofthatprayerofChrist,thatourfaithfailnot.Nay, he tells us expressly, that it is eternal life which he gives—fromwhichweshallneverperish.Thiswork,then,herespokenof,cannotbeany savingwork, because it is not anabidingwork; for thosewho are

underit,aresaidtofallawayfromit.

Butthoughitbenotasavingwork—yetitisasupernaturalwork.Itisanimprovementmadeby theWordupon theconsciencesofmen, throughthe power of the Spirit; and therefore they are said to "taste the goodWordofGod,"andtobemade"partakersoftheHolySpirit."Theyhavenot the Spirit abiding in them savingly—but striving with them, andworking upon them convincingly, to the awakening and settingconscienceonwork.Andconscience,thusstirred,maycarryamanveryfarinreligion,andinthedutiesofthegospel—andyetbebutanaturalconscience.

AcommonworkoftheSpirit,maysteadamanverymuchinthedutiesofreligion,thoughitmustbeaspecialworkoftheSpiritwhichgivesamansalvation.AmanmayhavetheassistingpresenceoftheSpirit,enablinghimtopreachandpray—andyethemayperishforlackoftherenewingpresenceof theSpirit, enablinghim tobelieve. Judas had the former—andyetperishedforlackofthelatter.HehadtheSpiritassistinghimtocastoutdevils;butyethehadnottheSpiritrenewinghim;forhewascastouthimself.Thusamanmayhaveanimprovedconscience—andyetbeastranger to arenewedconscience; and conscience, thus improved,mayput a man very much upon duty. I pray God, none of us mistake aconscience,thusimprovedbytheWord,foraconsciencerenewedbytheSpirit.Themistakeisveryeasy,especiallywhenalifeofdutiesisthefruitofit.

3. The conscience of a naturalman is subject to distress andtrouble.Thoughanaturalconscienceisnotsanctifiedwithgrace,yetitisoftentroubledatsin.Troubleofconscienceisnotincidenttobelieversonly—but sometimes to unbelievers also. A believer's conscience issometimestroubled,whenhissinistrulypardoned;andanaturalman'sconscience is troubled for sin—though it is never freed from sin. GodsometimessetstheWordhomeuponthesinner'sconscience,andappliestheterrorsofthelawtoit;andthisfillsthesoulwithfearandhorrorofdeathandhell.Now,inthiscase,thesoulusuallybetakesitselftoalifeofduties,merelytofencetroubleoutofconscience.WhenAbsalomsetsonfireJoab's cornfields, thenJoab runs tohim, thoughherefusedbefore.Just so,whenGod letsa sparkofhell,as itwere, fallupon thesinner's

conscienceinapplyingtheterrorsoftheWord,thisdrivesthesinnertoalifeofdutieswhichhenevermindedbefore.

The ground ofmany aman's engaging in religion, is the troubleof hisconscience; and the endofhis continuing in religion, is thequietingofconscience.Ifconsciencewouldnevercheckhim,Godwouldneverhearfromhim.Naturalconsciencehasavoice,andspeaksaloudmanytimesinthesinner'sears,andtellshim,"Thisoughtnottobedone!Godmustnotbeforgotten.ThecommandsofGodoughtnottobeslighted;livinginsinwillbetheruinofthesoul!"Andhenceitis,thatanaturalmanrunsto duties, and takes up a lifeless and graceless profession, that hemaytherebysilenceconscience.

As aman sickwith a stomach,whatever sweetmorselhehaseaten,hevomitsitallup;andalthoughitwassweetintheeating,yetitisbitterinthe vomiting; so it fares with the sinner, when he is sermon-sick, orconscience-sick.Thoughhissinwassweetinthepractice,yetthethoughtofitrisesbitterupontheconscience:andthenhisprofessionofreligionisthepillhe rolls about inhismouth, to takeaway thebitterness of sin'staste!

4.Naturalconscience,enlightenedbytheWord—maydiscoverto a man much of the misery of a natural state; though noteffectuallytobringhimoutofit;yetsoastomakehimrestlessandwearyinit.Itmayshowasinnerhisnakedness;andhereupon,thesoulrunstoalifeofduties;thinkingherebytohaltthemiseryofhiscase,andtomakeacoveringforhisnakedness.Itissaid,"thatwhenAdamandEve saw they were naked, they sewed fig-leaves together, and madethemselvesacovering."Sowhenoncethesinnerseeshisnakednessandvilenessbyreasonofsin,whereasheshouldruntoChrist,andclosewithhim, and beg his righteousness for a covering, "that the shame of hisnakedness does not appear;" he rather runs to a life of duties andperformances,andthusmakeshimselfacoveringwiththefig-leavesofaprofession,withoutChristtrulyembraced,andconscienceatallrenewed.

NaturalmanwouldgladlybehisownSavior;andsupposesa changeofstatetobeathingwithinhisownpower;andthatthetrueworkofgracelies in leaving off the practice of sin, and taking up a life of religious

duties: and, therefore, upon this principle, does many a gracelessprofessoroutstripasoundbeliever;forherestsonhisownperformances,andhopesthesewillcommendhimtoGod.

QuestionIII. Ifanaturalconsciencemaygothus far, then what difference is therebetween this natural conscience inhypocrites, and a renewed conscience inbelievers?

Or, how may I know whether the working of my conscience is theworkingofnatureonly,orelseofgracewroughtinit?

Answer.Igrantthatitisdifficulttodistinguishbetweentheoneandtheother;andthedifficultyhasatwofoldcause.

1. It arises from that hypocrisy that is in the best saints. The weakestbelieverisnohypocrite—butyetthereissomehypocrisyinthestrongestbeliever.Wherethereismostgrace,thereissomesin;andwherethereismost sincerity, yet there is somehypocrisy.Now it is very incident toatenderconsciencetomisgiveandmistrustitsstate,uponthesightofanysin.Whenheseeshypocrisybreakoutinanydutyorperformance, thenhe complains, "Surely my aims are not sincere! my conscience is notrenewed—it is but natural conscience enlightened, not by grace purgedand changed." Pygmalion made an image so life-like that he deceivedhimself; and, taking the picture for a person, he fell in love with thepicture!

2. It arises from that resemblance which there is between grace andhypocrisy;forhypocrisyisaresemblanceofgrace,withoutthesubstance.Hypocrisy is the likenessofgrace,without the lifeof grace.There is nograce but a hypocritemayhave something like it; and there is no dutydonebyaChristian—butahypocritemayoutstriphiminit.Now,whenonewhohasnottruegraceshallgofurtherthanonewhohas, thismay

well make the believer question whether his grace is true or not; orwhether theworkings of his conscience are not theworkings of natureonly,ratherthanofgracewroughtinit.

But toanswer thequestion—Youmaymakea judgmentof this in thesesevenparticulars:

1. If anaturalman's conscienceputshimuponduty, hedoesusuallylimithimselfintheworkofGod.Hisdutiesarelimited;hisobedience is a limited obedience. He does one duty—and neglectsanother.HepicksandchoosesamongthecommandsofGod;obeysone—andslightsanother.Thusmuchisenough;whatneedanymore?IfIdothus and thus, I shall go to heaven at last. But where conscience isrenewed by grace, there it is otherwise. Though there may be manyweaknesseswhichaccompanyitsduties,yetthatsoulneverboundsitselfinworkingafterGod:itneverlovesGodsomuch—butstillitwouldlovehimmore;norseekshimsomuch—butstillitwouldseekhimmore;nordoes it serveGod so well at any time—but it still makes conscience ofservinghimbetter.

A renewed conscience is a springofuniversalobedience: for it sees aninfinite excellency, and goodness, and holiness in God; and thereforewouldgladlyhaveitsserviceriseuptowardssomeproportionablenesstothe object. "A God of infinite excellency and goodness, should haveinfinite love," says conscience. "A holyGod should have service from aholyheart,"saysconscience.

Nowthen,ifIsetboundstomylovetoGod,ortomyservicetoGod;ifIlimitmyself inmy obedience to the holyGod; love one command, andslightanother;obeyinonepoint—andyetignoreanother;thenisallIdobuttheworkingsofanaturalconscience.Butontheotherhand,ifIlovetheLordwithmywholeheart,andwholesoul,andservehimwithallmymightandstrength;if"IesteemallGod'spreceptsconcerningallthingstoberight,andhaverespect toallhiscommands," then ismy loveandservicefromarenewedconscience.

2.Ifanaturalman'sconsciencechecksoraccusesforsin—thenheseekstostopthemouthofit—butnottosatisfyit.Mostofthe

naturalman's duties are to still and stifle conscience. But, the believerchoosesrathertoletconsciencecry,thantostopthemouthofit,untilhecandoitupongoodterms,anduntilhecanfetchinsatisfactiontoitfromthebloodofJesusChrist,byfreshactsoffaithapprehendedandapplied.The natural man seeks to still the noise of conscience, rather than toremove the guilt. The believer seeks the removal of guilt by theapplicationofChrist'sblood;andthenconscienceisquietofitself.

Asafoolishman,havingamotefallenintohiseye,andmakingitwater,hewipesawaythewater,andlaborstokeepitdry—butneversearcheshiseyetogetoutthemote;butawisemanmindsnotsomuchthewiping,asthesearchinghiseye;somethinghasgotintotheeye,andthatcausesthewatering, and therefore the causemustbe removed.Now then, ifwhenconscienceaccusesforsin,Itakeupalifeofduties,aformofgodliness,tostopthemouthofconscience;andifhereuponconsciencebestillandquiet; then is this but a natural conscience. But if, when consciencechecks,itwillnotbesatisfiedwithanythingbutthebloodofChrist,andthereforeIusedutiestobringmetoChrist;andifIbegthesprinklingofhisblooduponconscience,andlabornotsomuchtostopthemouthofit,astoremoveguiltfromit—thenisthisarenewedconscience.

3.There isnonaturalman, lethimgoeverso far, lethimdoever so much in the matters of religion—but still he has hisDelilah, his bosom-lust. Judas went far—but he carried hiscovetousnessalongwithhim.Herodwentfar;hedidmanythingsunderthe forceofJohn'sministry;butyet therewasone thinghedidnot;hedidnotputawayhisbrother'swife—hisHerodias lay inhisbosomstill.Nay, commonly, all the naturalman's duties are to hide some sin; hisprofessionisonlymadeuseofforacovershame.

Buttherenewedconsciencehatesallsin,asDaviddid,"Ihateeveryfalseway!"Heregardsnoiniquityinhisheart:heusesduties,nottocoversin—but to help work down, and work out sin. Now then, if I professreligion;ifImakementionofthenameoftheLord,andmakemy"boastof the law—andyet throughbreakingthe lawdishonorGod;" if I live intheloveofanysin,andmakeuseofmyprofessiontocoverit—thenamIahypocrite,andmydutiesflowbutfromanaturalconscience.But,ontheother hand, if I "name the name of the Lord Jesus, and withal depart

from iniquity;" if I use duties, not to cover sin—but to discover andmortifysin—then am I upright beforeGod, andmy duties flow from arenewedconscience.

4. A naturalman prides himself in his duties. If he ismuch induty,thenheismuchliftedupinpride,underduty.SodidthePharisee,"God,IthankyouthatIamnotasothermenare;"andwhy?where laythedifference?why,"Ifasttwiceintheweek:Igivetithesofall,"etc.Buttakeagraciousheart,arenewedconscience,andwhenhisdutiesareathighest,thenishisheartatlowest.ThusitwaswiththeapostlePaul;hewasmuch in service, "in season, and out of season;" preaching up theLordJesuswithallboldnessandearnestness—andyetveryhumble,inasenseofhisownunworthiness,underall,"Iamnotworthytobecalledanapostle.Tome,whoamlessthantheleastofallsaints,isthisgracegiven,that I should preach among the Gentiles the unsearchable riches ofChrist."Andagain,"Ofsinners,Iamchief."

Thus a believer, when he is highest in duties, then is he lowest inHumility. Duty puffs up the hypocrite—but a believer comes awayhumbled;andwhy?becausethehypocritehashadnovisionsofGod:hehas seen only his own gifts and abilities—and this exalts him. But thebeliever has seen God, and enjoyed communion with God—and thishumbleshim.CommunionwithGod,thoughitbeveryrefreshing,yetitisalsoveryabasingandhumblingtothecreature.

FromtheWordoftheLord,comesasightofgreatnessoftheLord;andfromasightofthegreatnessoftheLord,comeshumility.Nowthen,ifIpride myself in any duty, and am puffed up under any performances;then have I not seen normet with God in any duty. But on the otherhand,ifwhenmygiftsareathighest—myheartisatlowest;ifwhenmyspiritismostraised—myheartisthemosthumbled;if,inthemidstofallmyservices—Icanmaintainasenseofmyownunworthiness;thenhaveIseen and had communionwithGod in duty, andmy performances arefromarenewedconscience.

5.Lookwhatthatis,towhichtheheartdoessecretlyrenderthegloryofaduty—andthatistheprincipleoftheduty.InHab.1:16,we read of those who sacrifice to their net, and burn incense to their

dragnet."Where the glory of an action is rendered to aman's self—theprincipleofthatactionisself.Whenallaman'sdutiesterminateinself,thenisselftheprincipleofall.Nowallthenaturalman'sdutiesrunintohimself. He was never, by a thorough work of grace, truly cast out ofhimself,andbroughttodenyhimself;andthereforehecanrisenohigherthanhimselfinallhedoes.Hewasneverbroughttobepoorinspirit,andsotoliveuponChrist;tobecarriedoutofalldutiestoJesusChrist.

But the truebelievergives thegloryofallhisservices toGod;whateverstrengthorlifethereisinduty,Godhasalltheglory;forheisbygrace,humbledoutofhimself,andthereforeseesnoexcellenceorworthinessinself. "I laboredmoreabundantly than theyall," says theapostle;but towhomdoesheascribethegloryofthis?toself?No!"YetnotI,"sayshe,"butthegraceofGodwhichwaswithme."WheneverthegraceofChristiswroughtintheheartasaprincipleofduty,youshallfindthesoulwhenitismostcarriedout,witha"YetnotI,"inthemouthofit."Ilive—yetnotI;Ilaboredmoreabundantlythanall—yetnotI."Selfisdisclaimed,andChristmostadvanced,whenitisfromgrace,thattheheartisquickened.

The twenty-four elders cast their crowns atChrist's feet.There are twoveryhard things:one is, to take theshameofoursins toourselves; theotheris,togivethegloryofourservicestoChrist.Nowthen,ifIsacrificetomyownnet:ifIaimatmyowncreditorprofit,andgivethegloryofallIdotoself;thendoI"sowtotheflesh,"andwasneveryetcastoutofself—butactonlyfromanaturalconscience.ButifIgivethegloryofallmystrengthand life indutyonly toGod; if Imagnify grace inall, andcantrulysay inall Ido,"YetnotI," thenamI trulycastoutofself,anddowhatIdowitharenewedconscience.

6. Though a natural conscience may put a man much uponservice, yet it never presses to the attainment of holiness. Sothat he carries an unsanctified heart under all. How long was Judas aprofessor—andyetnotonegrainofgracehadhe.Thefoolishvirgins,youknow, "took their lamps—but tookno oil in their vessels;" that is, theylookedmore after a profession, than after a sanctification.But,when arenewedconscienceputsamanuponduty—itisfollowedwiththegrowthof holiness. As grace helps to the doing of duty, so duty helps to thegrowingofgrace;abeliever is themoreholyandthemoreheavenly,by

hisbeingmuchinduties.

Nowthen,ifIammuchinalifeofduties—andyetastrangertoalifeofholiness;ifImaintainahighprofession—andyethavenotatrueworkofsanctification;if,likechildrenintherickets,Igrowbiginthehead—butweakinthefeet;thenhaveIgiftsandabilities—butnograce;andthoughI ammuch in service—yet have I but a natural conscience. But, on theother hand, if the holiness of my life carries a proportion to myprofession; if Iamnot "ahearerof theWordonly—butadoerof it;" ifgracegrowsinseasonsofduty,thendoIactinthethingsofGod,fromarenewedconscience.

7.Andlastly,Ifanaturalconscienceisthespringofduty—thenthisspringrunsfastestatfirst,andsoabates,andatlastdriesup.Butifarenewedconscience,asanctifiedheart,isthespringofduty,then this springwill neverdryup. Itwill runalways, from first to last,andrunquickeratlastthanfirst,"Iknowyourworks,andthelasttobemore than the first." "The righteous shall holdonhisway; andhewhohascleanhandsshallbestrongerandstronger."

Question.Butyouwill say—Whydoes thatmanabateand languish inhisduties,whodoesthemfromanaturalconscience,morethanhewhodoesthemfromarenewedconscience?

Answer. The reason is, because they grow upon a fallible root, adecayingroot,andthatisnature.Natureisafadingroot,andsoareallitsfruitsfading;butthedutiesdonebyarenewedconscience,arefruitsthatgrowuponalastingroot;andthatisChrist."Giftshavetheirrootinnature—butgracehasitsrootinChrist!"Andthereforetheweakestgraceshall outlive the greatest gifts and abilities; because there is life in therootoftheone,andnotinthatoftheother.

Giftsandgracediffer likethe leatherofyourshoe,andtheskinofyourfoot.Makeapairofshoesthathavethethickestsoles,andifyougomuchinthem,theleatherwearsout,andinalittletimeaman'sfootcomestotheground.Butamanwhogoesbarefootallhisdays,theskinofhisfeetdoesnotwearout.Whyshouldnot thesoleofhis foot soonerwearoutthan thesoleofhisshoe; for the leather ismuchthicker thantheskin?

Thereasonis,becausethereislifeintheone,andnotintheother;thereis life in the skin of the foot, and therefore that holds out, and growsthickerandthicker,harderandharder;butthereisnolifeinthesoleofhisshoe,andthereforethatwearsout,andwaxesthinnerandthinner.Soitiswithgiftsandgrace.

Nowthen,ifIdecayandabate,andgrowwearyofaprofession,andfallawayat last; ifIbegin inthespirit,andendintheflesh—thenwasallIdidfromanaturalconscience.ButifIgrowandholdout,ifIperseveretotheend, andmy "lastworksaremore thanmy first," then I act fromarenewedconscience.

And thus I have, in seven things, answered that question, namely, Ifconscience may go thus far in putting a man upon duties, then whatdifference is there between this natural conscience in hypocrites andsinners,andrenewedconscienceinbelievers?Andthatisthefirstanswerto themain query, namely, "Whence is it thatmanymen go so far—asthose who come to be almost Christians?" It is to answer the call ofconscience.

Secondly,ItisfromthepoweroftheWORDunderwhichtheylive. Though theWord does notwork effectually upon all, yet it has agreat power upon the hearts of sinners to reform them, though not torenewthem.

1. It has a discerning, discovering power. "The Word of God islivingandpowerful, sharper thanany two-edged sword,piercing to thedividingasunderofsoulandspirit,andofthejointsandmarrow;andisadiscerner of the thoughts and intents of the heart." The Word is thelooking-glasswhereineveryonemayseewhathereallyis.Asthelightofthe sun reveals the little motes, so the light of theWord, shining intoconscience,discoverslittlesins.

2.TheWordhasthepowerofalaw.Itgiveslawtothewholesoul;andbinds conscience. Scripture, therefore, is frequently called the law,"Unless your law had been my delight," etc. "To the law and to thetestimony."ThisisspokenofthewholeWordofGod,whichisthereforecalledalaw,becauseofitsbindingpowerupontheconscience.

3.TheWordhasa judgingpower. "TheWord that I have spoken,thesameshalljudgehimatthelastday."ThesentencethatGodwillpassupon unconverted sinners hereafter, is no other than what theWordpassesuponhimhere.The judgmentofGod, isnot adaywhereinGodwillpassanynewsentence;butitissuchadaywhereinGodwillmakeasolemn,publicratificationofthejudgmentpassedbytheministryoftheWord upon souls here. This I gather clearly from Matthew 18:18,"Whatever you shall bind on earth, shall be bound in heaven; andwhateveryoushalllooseonearth,shallbeloosedinheaven."Sothat,bybringingaman'shearttotheword,andtryingitbythat,hemayquicklyknowwhat that sentence is thatGodwillpassuponhis soul in the lastday—forasthejudgmentof theWordisnow,suchwill the judgmentofGodbeconcerninghiminthelastday.

Indeed,thereisatwofoldpower,fartherthanthis,intheWord.Ithasabegettingandsavingpower.Butthisisputforthonlyuponsome.Buttheother ismore extensive, andhas a great causality upon a profession ofgoodness,evenamongthosewhohavenograce.

A man who is under this threefold power of discerning, law andjudgment, who has his heart ransacked and unveiled, his conscienceawakened and awed, his state and sinful condition judged andcondemned;maytakeuparesolutionofanewlife,andconverthimselftogreatprofessionofreligion.

Thirdly,Amaymaygofarinthiscourseofprofession—fromadesireforapplauseandhonor,andtogetanameintheworld.AsitissaidofthePharisees,they"lovetoprayinthemarketplaces,andinthecornersofthestreets—tobeseenofmen."Manyamandoesthatforcredit—whichhewillnotdo forconscience;andownsreligionmoreforthesakeofthelustforhonor—thanforthesakeofChrist:thusmakingGod'sstreamtoturnthedevil'smill.

Fourthly, It is from a desire of salvation. There is in all men adesireofsalvation:it isnaturaltoeverybeing—toloveandseekitsownpreservation. "Who will show us any good?" This is the language ofnature,seekinghappinesstoitself.Manyamanmaybecarriedsofaroutin thedesiresofsalvation,as todomanythings toobtain it.Sodidthe

youngman,"GoodMaster,whatgoodthingsshallIdo,thatImayinheriteternallife?"Hewentfar,anddidmuch,obeyingmanycommands—andalloutofadesireofsalvation.

So,then,putthesetogether,andthereisananswertothatquestion."Thecallofconscience—thepoweroftheword—theaffectationofcredit—andthedesireofsalvation."Thesemaycarryamansofar—astobealmostaChristian.

QUESTION IV.Why is it thatmany are butalmostChristianswhentheyhavegonethusfar?

Whatisthecauseofthis?

Answer.Imightmultiplyanswerstothisquestion—butIshallinstanceintwoonly,whichIjudgethemostmaterial.

First,Itisforlackofrightandsoundconviction.Ifamanisnotthoroughly convinced of sin, and his heart truly broken, whatever hisprofession of godlinessmay be—yet he will be sure tomiscarry. Everyworkofconviction isnota thoroughwork.Thereareconvictionswhicharenotonlynaturalandrational—butnotfromthepowerfulworkoftheSpirit of God. Rational conviction is "that which proceeds from theworkingofanaturalconscience,chargingguilt fromthe lightofnature,bythehelpofthosecommonprinciplesofreasonwhichareinallmen."This is the conviction you read of, Romans 2:14, 15. It is said that theGentileswhohadnotthelaw,yethadtheirconsciencesbearingwitness,andaccusingorexcusingoneanother.Thoughtheyhadnot the lightofScripture,yettheyhadconvictionsfromthelightofnature.Now,bythehelpof theGospel light, theseconvictionsmaybemuchimproved—andyettheheartnotrenewed.

Butthenthereisaspiritualconviction;andthisisthatworkoftheSpiritofGoduponthesinner'sheartbytheWord,wherebytheguiltandfilthof

sinisfullydiscovered,andthewoeandmiseryofanaturalstatedistinctlysethomeupontheconscience,tothedreadandterrorofthesinnerwhileheabidesinthatstateandcondition!Andthisistheconvictionthatisasound and thorough work. Many have their convictions—but not thisspiritualconviction.

Query.Nowyouwill say, "SupposeIamatany timeunderconviction,how shall I know whether my convictions are only from a naturalconscience,orwhethertheyarefromtheSpiritofGod?"

Answer. I would digress too much to draw out the solution of thisquestiontoitsjustlength.Ishall,therefore,infivethingsonly,laydownthemostconsiderabledifferencebetweentheoneandtheother.

1. Natural convictions reach chiefly to open and scandaloussins.Sinsagainstthelightofnature;fornaturalconvictioncanreachnofarther than natural light. But spiritual conviction reaches to secret,inward, and hidden sins; such as hypocrisy, formality, lukewarmness,deadness,andhardnessofheart,etc.Observe,then,whetheryourtroubleforsinlooksinwardaswellasoutward,andreachesnotonlytoopensins—buttosecretlusts,toinwardandspiritualsins.Ifso,thisisasuresignof thework of the Spirit, because the trouble occasioned by these sins,bears a more immediate relation to the holiness of God, who alone isoffendedbythem;theybeingsuchsins,asnooneelsecanseeorknow.

2.Natural convictions deals onlywith aman's outward life—not with his state and condition. Natural convictions deal withactualsins—notoriginalsin.Butspiritualconvictionreachestoallsins;tosinsofheart—aswellassinsoflife;tothesinofournature—aswellasthesinsofpractice;tothesinthatisborninus—aswellasthesinwhichisdonebyus.WheretheSpiritoftheLordcomestoworkeffectuallyinany soul,heholds the looking-glassof the lawbefore the sinner's eyes,and opens his eyes to look into the looking-glass, and to see all thatdeformity and filthiness which is in his heart and nature! The apostlePaulsaid,"Iwouldnothaveknownwhatsinwasexceptthroughthelaw."Romans7:7.Howcanthisbetrue—thathehadnotknownsinbutbythelaw—if the light of nature reveals sin? It is said of the Gentiles, thathavingnotthelaw,theyhadalawtothemselves.Thissin,therefore,that

the apostle speaks of, is not to be understood of actual sin—but oforiginalsin,"Ihadnotknownthepollutionofnature,thatfountainofsinthatiswithin—thisIwouldnothaveknownbutbythelaw."And,indeed,thisisadiscoverythatnaturallightcannotmake.

Itistrue,thephilosophercouldsay,"Thatlustisthefirstandchiefofallsins."ButIcannotthinkhemeantitoforiginalsin—butoftheinordinacyof appetite and desire, at most; for I find that the wisest of thephilosophersunderstoodnothingoforiginalsin.HearSeneca,"Sinisnotbornwithyou—butbroughtinsince."Quintiliansays,"Itismoremarvelthatanyonemansins, than thatallmenshould livehonestly; sin is soagainstthenatureofmen."Howblindweretheyinthispoint!AndsowasPaul—until the Spirit of the Lord revealed it to him by theWord; andindeed, this is a discovery proper to theSpirit. It is hewhomakes thesinner seeall thedeformityand filthinesswhich iswithin! It ishewhopullsoffallthesinner'srags,andmakeshimseehisnakedandwretchedcondition! It is he who shows us the blindness of the mind, thestubbornness of the will, the disorderedness of the affections, thesearednessoftheconscience,theplagueofourhearts,andthesinofournatures—and therein the desperateness of our state. "WhenHe comes,Hewillconvicttheworldaboutsin."John16:8

3.Natural convictions carry the soulout to lookmoreon theevilwhichcomesasaresultofsin,thanontheevilwhichisinsin.Sothatthesoulunderthisconvictionismoretroubledatthedreadof hell, and wrath, and damnation—than at the vileness and heinousnature of sin! But spiritual convictions work the soul into a greatersensiblenessoftheevilwhichisinsin,thanoftheevilwhichcomesasaresultofsin.ThedishonordonetoGodbywalkingcontrarytoHiswill;thewoundswhich aremade in the heart of Christ; the grief which theHolySpiritisputto—thiswoundsthesoulmorethanathousandhells!

4. Natural convictions are not durable, they quickly die out.Theyarelikeaslightcutintheskin,whichbleedsalittle,andissoreforthepresent—butissoonhealedagain,andinafewdaysnotsomuchasascartobeseen.Butspiritualconvictionsaredurable,theycannotbewornout,theyabideinthesouluntiltheyhavereachedtheirend,whichisthechangeofthesinner.TheconvictionsoftheSpiritarelikeadeepwound

intheflesh,whichgoestothevitalorgans,andseemstoendangerthelifeof thepatient,and isonlyhealedwithgreatskill, andwhen it ishealedleavesascarbehindit,thatwhenthepatientiswell,yethecansay,"Hereis themarkofmywound,whichwillneverwearout." So a soul that isunderspiritualconviction—hiswoundisdeep,andnottobehealed,butbythegreatskilloftheheavenlyPhysician:andwhenitishealed,therearethetokensofitremaininginthesoul,whichcanneverbewornout!Sothatthesoulmaysay,"Herearethemarksandsignsofmyconvictionstillinmysoul."

5.NaturalconvictionsmakethesoulshyofGod.Guiltworksfear,andfearcausesestrangementfromGod.ThusitwaswithAdam,whenhesawhisnakedness,heranawayandhidhimselffromGod.Nowspiritualconvictions do not drive the soul fromGod—but untoGod. Ephraim'sconvictionwas spiritual, and he runs toGod, "Turnme, and I shall beturned."

So that there is, you see, a great difference between natural convictionandconversion:betweenthatwhichisnaturalandthatwhichisspiritual;that which is common, and that which is saving. Yes, such is thedifference,thatthoughamanhaseversomuchoftheformer,yetifhebewithout the latter, he is butalmosta Christian, and therefore we havegreatreasontoinquiremoreafterthisspiritualconviction.For,

1. Spiritual conviction is an essential part of sound conversion.Conversionbeginshere; trueconversionbegins inconvictions,andtrueconvictions end in conversion. Until the sinner is convinced of sin—hecanneverbeconverted fromsin.Christ'scomingwasasaSavior todieforsinners.TheSpirit'scomingistoconvinceusofsin--thatwemayclosewithChristasourSavior.Untilsinisthoroughlyrevealedtous,interestinthebloodofChristcannotrightlybeclaimedbyus;nay,solongassinis unseen,Christwill be unsought. "Thosewho arewholeneednot thephysician—butthosewhoaresick."

2.Slightandcommonconvictions,whentheyarebutskin-deep,arethecauseofmuchhypocrisy.Slightconvictionsmaybring thesoul to claspabout Christ—but not to close with Christ; and this is the guise of ahypocrite.Iknownootherriseandspringofhypocrisy,likethisofslight

convictions:thishasfilledthechurchofChristwithhypocrites.Nay,itisnot only the spring ofhypocrisy—but it is also the spring ofapostasy.Whatwasthecausethattheseedwassaidtowitheraway?Itwasbecauseithadnodeepnessofearth.Wherethereisthoroughconviction,thereisadepthof earth in theheart, and there the seed of theWord grows.Butwhereconvictionsareslightandcommon,theretheseedwithersforlackofdepth!

So thatyouseeclearly, in thisone instance,whence it is thatmanyarebutalmostChristians,whentheyhavegonesofarinreligion,towit,forlackofsoundconvictions.

Secondly,andthishasanearrelationtotheformer:Itisforlackofathoroughworkofgrace,firstwroughtintheheart.Wherethisisnot, all aman's following profession comes to nothing. That person isnever likely to readwell,whonevermastershisPrimer.Clothwhich isnotwroughtwellintheloom,willneverwearwell,norwearlong—itwilldo little service. Just so, that professorwhodoesnot comewell off theloom,whohasnotathoroughworkofgraceinhisheart—willneverwearwell;hewillshrinkinthewetting,andneverdomuchserviceforGod.Itisnotthepruningofabadtreewhichwillmakeitbringforthgoodfruit;butthetreemustbemadegood,beforethefruitcanbegood.

Hewho takes up a profession of religion with anunbrokenheart, willneverserveChristinthatprofessionwithhiswholeheart.Amanmaynothavethistrueanddeepchangeinhisheart—andyethemaygofar,anddomuchinthewaysofGod—buthewillbesuretoeitherdieahypocriteoranapostate.Look!ifamanisborncrookedormisshapeninthebirth—hewillremaincrookedaslongashelives!Youmaybolsterorstuffouthisclothestoconcealit—butthecrookedness,thedeformityremainsstill;youmayhideit—butyoucannothelpit;itmaybecovered—butitcannotbecured.Soitisinthiscase.Ifamancomeintoaprofessionofreligion—but is not rightly born; if he be not "begotten of God, and born of theSpirit;" if there is not a thorough work of grace in his heart—all hisprofessionofreligionwillnevermendhim!Hemaybebolsteredoutbyalifeofduties—buthewillbebutahypocriteatlast,forlackofathoroughwork at first! A form of godlinessmay coverhis crookedness—but willnevercureit!AmancanneverbeatrueChristian,noracceptedbyGod,

though in thehighestprofessionof religion,without aworkof grace intheheart!For,

.Thosedutieswhich findacceptancewithGod,musthaveananswerablenessintheframeofthatman'sheart—tothedutiesdone by him. The affections within, must bear a proportion to hisprofession without. God abhors prayer without faith; and obediencewithoutfearandholyreverenceofthelawgiver!Actsofinternalworshipmustanswerthedutiesofexternalworship.Nowwherethereisnogracewrought in the heart, there can never be any proportion oranswerableness in the frameof thatman's heart, to the duties done byhim.

2.ThosedutieswhichfindacceptancewithGod,mustbedoneinsincerity.Goddoesnot receiveourdutiesbecauseof theirvolume,nor judge of us according to the frequency of our performances—butaccording to the sincerity of our hearts in the performance. It is thiswhich commendsboth thedoerand theduty toGod.With sincerity ofheart,Godacceptstheleastwedo.Withoutsincerity,Godrejectsallwedo.This is that temperofspiritwhichGodhighlydelights in, "Fear theLordandworshipHiminsincerityandtruth."Theapostlegivesitagreatepithet; he calls it, in 2 Cor. 1:12, the sincerityof God; that is, such asincerityasishisspecialworkuponthesoul,settingtheheartrightanduprightbeforehiminallhisways.

Sincerity is the crown of all our graces; lack of sincerity is thecondemnationofallourduties.Thousandsperish,andgo tohell in themidstofalltheirperformancesandduties,merelyforlackofsincerityofheart toGod! "Letusdrawnear toGodwitha sincereheart."Hebrews10:22

Nowwhere there isnot a changeof state, aworkof grace in the heart,therecanbenosincerity toGod.Sincerityofheart, isnotaherbwhichgrows in nature's garden, "The heart of man is naturally deceitful anddesperately wicked," more opposite to sincerity than to anything; asthingscorruptedcarryagreaterdissimilitudetowhattheywerethantoanythingelsewhichtheyneverwere."Godmademanupright."Nowmanvoluntarily losing this, has become more unlike himself than anything

belowhimself;he ismore likea lion,awolf,abear,aserpent,a toad—than toaman in innocency.So that it is impossible to find sincerity inanysoul,untilthereisaworkofgracewroughttherebytheSpiritofGod;andhenceitis,thatamanisbutalmostaChristian,becausenoneofhisreligiousdutiesaredonesincerely.

QUESTIONV.Whatisthereasonwhymanygo no farther in the profession of religion,thantobealmostChristians?

Reason1.Onereasonwhymanygonofartherintheprofessionofreligion—isbecausetheydeceivethemselves,astothetruthof their own condition. Theymistake their state, and think it goodandsafe,whenitisbadanddangerous.AmanmaylookuponhimselfasachildofGod—andyetGodmay lookuponhimasavesselofwrath.AtruechildofGod—by lookingmoreuponhissins thanhisgraces,moreupon his failings than his faith, more upon indwelling lusts thanrenewinggrace—maythinkhiscaseverybadwhenyetitisverygood!"Iamblack!"saysthespouse;"andyet,"saysChrist,"Oyoufairestamongwomen!" So the sinner, by lookingmore upon his duties than his sins,may think that his name is written in the book of life—and yet in theaccount of God—be a very reprobate! There is nothing more commonthanforamanto"thinkhimselfsomethingwhenheisnothing;"andsohe "deceives himself." Many a man blesses himself in his interest inChrist,whenhe is indeedastranger tohim.Manyamanthinkshissinpardoned,whenalas!"heisstillinthegallofbitterness,andbondageofiniquity!"

Many a man thinks he has grace, when he has none, "There is," saysSolomon, "onewhopretends to be rich, yet has nothing." Thiswas theverytemperofLaodicea,"Yousay,'Iamrich.IhaveeverythingIwant.Idon't need a thing!' And you don't realize that you are wretched andmiserable and poor and blind and naked!" Revelation 3:17. "You don'trealize!"Asbadas shewas, she thoughther stategood.Aspooras she

wasingrace, she thoughtshewasrich!Aswretchedandmiserableandpoorandblindandnakedas shewas—yet she thought shehadneedofnothing.

Nowthereareseveralgroundsofthismistake.Iwillnamefivetoyou.

First,Thedesperatedeceitfulnessoftheheartofeverynaturalman. "Theheart isdeceitfulaboveall things."TheHebrewword is thesamewithJacob'sname.HewasadeceiverofhisbrotherEsau, "He isrightlycalledJacob,"sayshe,"forhehasdeceivedmethesetwotimes."Theword signifies, to be fraudulent, subtle, deceitful, and supplanting.Thus is theheartofeverynaturalman"deceitful aboveall things."Youreadofthedeceitfulnessofthetongue.Andofthedeceitfulnessofriches.And of the deceitfulness of beauty. And of the deceitfulness of friends.But yet the heart is deceitful above them all. Nay, you read of thedeceitfulnessofSatan,yet trulyaman'sheart isagreaterdeceiverthanhe;forSatancouldneverdeceiveaman,ifhisownheartdidnotdeceivehim.

Now it is from the desperate treachery of his own heart—that a manpresumesupon thegoodnessofhiscase!Howcommon is it formen toboastofthegoodnessoftheirhearts!"IthankGod,thoughIdonotmakesuchashowandpretenseassomedo,yetIhaveasgoodaheartas thebest!" O do but hear Solomon in this case, "He who trusts in his ownheartisafool."Proverbs28:26.Willanywisemancommithismoneytoathief?Willhetrustacheat?ItwasAugustinewhosaid,"Thatmanwhotruststohisownheart,shallbesuretofindhimselfdeceivedatlast!"

Secondly,Thismistakearisesfromtheprideofaman'sheart!Thereisaproudheartineverynaturalman.TherewasmuchofthisprideinAdam'ssin,andthere ismuchof it inallAdam'ssons. It isa radicalsin,andfromhencearisesthisoverinflatedopinionofaman'sstateandcondition. Solomon says, "Be not righteous overmuch." Augustine,speaking occasionally of these words, says, it is "not meant of therighteousnessofthewiseman—buttheprideofthepresumptuousman."Nowinthissenseeverycarnalmanisrighteousovermuch;thoughhehasnone of that righteousness which commends him to God, namely, therighteousnessofChrist—yethehastoomuchofthatrighteousnesswhich

commendshimtohimself,andthatisself-righteousness.

A proudman has an eye to see his beauty—but not his deformity; hisabilities—butnothis spots;his seeming righteousness—butnot his realwretchedness."Itmustbeaworkofgracethatmustshowamanthelackof grace." The haughty eye looks upward—but the humble eye looksdownward, and therefore this is thebeliever'smotto, "I am the least ofsaints—andthegreatestofsinners!""ThePhariseestoodupandprayedabouthimself:God,I thankyouthatIamnot likeothermen--robbers,evildoers,adulterers."Luke18:11.Thisistheunsavedman'smotto.

Thirdly,Manydeceivethemselveswithcommongraceinsteadofsavinggrace; throughthatresemblancewhichisbetweenthem.Asmany take counterfeit money for current coin—so do too many takecommongracefortruegrace.SaultookthedevilforSamuel,becauseheappeared in the mantle of Samuel: so many take common grace forsaving, because it is like saving grace. A man may be under asupernaturalwork—andyet fall short of a savingwork; the first raisesnature, thesecondonlyrenewsnature: thougheverysavingworkof theSpirit is supernatural, yet every supernatural work of the Spirit is notsaving;andhencemanydeceivetheirownsouls,bytakingasupernaturalworkforasavingwork.

Fourthly,Manymistakeaprofessionofreligion foraworkofconversion;andoutsidereformationforasuresignofinwardregeneration.Iftheoutsideofthecupiswashed,thentheythinkallisclean, though it is ever so foulwithin.This is thecommonrock that somany souls split upon, to their eternal hazard—taking up a form ofgodliness—butdenyingthepowerthereof.

Fifthly, Lack of a home application of the law of God to theheartandconscience, todiscover toaman the truestateandconditionheisin.Wherethisislacking,amanwillsitdownshortofatruework of grace, andwill reckon his case better than it is. That is anotablepassagewhichtheapostlehintsconcerninghimself,"Iwasalivewithoutthelawonce;butwhenthecommandmentcame,sinrevived,andI died."Here you have an account of the different apprehensions PaulhadofhisconditionwithandwithouttheWord.

1.Here ishis apprehensionofhis conditionwithouttheWord, "Iwasalive," says he, "without the law." Paul had the law—for he was aPharisee; and theyhad the "formof knowledge, andof the truthof thelaw;"therefore,whenhesayshewas"withoutthelaw,"youmustnottakehimliterally—butspiritually;hewaswithoutthepowerandefficacyofitupon his heart and conscience, convincing, and awakening, anddiscoveringsin;andso longas thiswas thecase,hedoubtednotofhisstate—hewasconfidentofthegoodnessofhiscondition.Thishehintedwhenhesays,"Iwasalive,"butthen,

2.Here ishisapprehensionofhisconditionwiththeword,and that isquite contrary to what it was before, "when the commandment came,"sayshe,"thensinrevived—andIdied."WhentheWordoftheLordcamewithpoweruponhissoul,whentheSpiritofGodsetithomeeffectuallyuponhisconscience,thatismeantbythecomingofthecommandment."Then sin revived—and I died;" that is, I saw the desperateness of mycase, and the filthiness of all my self-righteousness. Then, my hopeceased,andmyconfidencefailed;and,asbefore,Ithoughtmyselfalive,andmysindead;sowhenGodhadawakenedconsciencebytheWord—thenIsawmysinaliveandpowerful,andmyselfdeadandmiserable.

Sothatthisisthefirstreasonwhymengonofurtherintheprofessionofreligion, than to be almost Christians. It is because theymistake theirstate,andthinkitgoodwhenitisnot;whichmistakeisfive-fold.

1.Adeceitfulheart.

2.Aproudspirit.

3.Takingcommongraceforsavinggrace.

4.Takingoutwardreformation,fortrueregeneration.

5.LackofhomeapplicationofthelawofGodtotheheartandconscience.

Reason 2. Another reason why many go no farther in theprofession of religion—is from Satan's cunning, who, if hecannotkeepsinnersintheiropenprofaneness,thenhelabors

to persuade them to take up with a form of godliness. If hecannotenticethemonintheirlusts,withatotalneglectofheaven—thenheenticesthemintosuchaprofessionas issuretofallshortofheaven.Hewillconsenttothe leavingsomesin—justso longaswedobutkeeptherest;andtothedoingofsomeduties—justsolongasweneglecttherest.Nay,ratherthanpartwithhisinterestinthesoul,hewillyieldfartoourprofessionof religion, and consent to anythingbutour conversion,andclosingwithChristforsalvation.Satandoesnotcarewhichwaywecometohell—soashegetsusbutthereatlast!

Reason 3. Another reason why many go no farther in theprofessionofreligion—isfromworldlyandcarnalpolicy.Thisisa great hindrance to many; policy many times enters caveats againstpiety. Jehu will not part with his calves lest he hazard his kingdom.Amongmanymentherewouldbemorezealandhonesty,weretherelessdesign and policy. There is an honest policy which helps religion—butcarnal policy hinders it. We are commanded "to be wise as serpents;"now, "the serpent is the subtlest of creatures."But thenwemust be as"innocentasdoves."Ifpietyiswithoutpolicy,itlackssecurity;ifpolicyiswithoutpiety, it lacks integrity.Pietywithoutpolicy is too simple tobesafe;andpolicywithoutpietyistoosubtletobegood.Letmenbeaswise,asprudent, as subtle, aswatchful as theywill—but then let it be in thewayofGod;let itbejoinedwithholinessandintegrity.Thatisacursedwisdomwhich forbidsamanto launchany furtherout in thedepthsofreligion, thanhecanseethe land, lesthebe taken inastormbeforehecanmakesafetoshoreagain.

Reason 4. Another reason why many go no farther in theprofession of religion—is because there are some lustsespousedintheheart,whichhinderaheartyclosewithChrist.Thoughtheybidfair—yettheycomenottoGod'sterms.Therichyoungruler would have eternal life—and he bid fair for it. He had a willingobedience to every command but one—but only one; andwill not Godabatehimone? IsGodsosevere?Willhenot comedowna little inhisterms, when man rises so high? Must man yield all? Will God yieldnothing?No,mybrethren,hewhounderbidsforheaven,shallassurelyloseit—justashewhowillgivenothingforit.Hewhowillnotgiveallhe

has—part with all for that "pearl of great price"—shall as surely gowithoutit,asmuchashewhohasnointerestinChrist.ThenotcominguptoGod'sterms is theruinof thousandsofsouls;nay, it is thatuponwhich all who perish, do perish. A naked sinner to a naked Christ; ableeding, broken sinner, to a bleeding, broken Christ—these are God'sterms.

Mostprofessorsarelikeironbetweentwoequalloadstones.Goddraws—andtheyinclinetowardsGod;andtheworlddraws—andthey inclinetothe world. They are between both. They would not leave God for theworld—iftheymustleavetheworldforGod.Iftheymustpartwithall—witheverylust,everydarlingsin,everybelovedsin—why,then,thespiritofDemaspossessesthem,andGodisforsakenbythem.Mybrethren,thisis thegreat reasonwhymanywhocome tobealmostChristians,go nofarther. Some one beloved lust or other hinders them, and after a longandhighprofession,partsthemandChristforever!Theydidrunwell—buthereit isthattheygiveout,andafterall fallshort,andperishtoalleternity!

Ihavethusansweredthesefourquestions—

1.Howfaramanmaygointhewaytoheaven—andyetbebutalmostaChristian?

2.Whyitisthatamangoessofar,astobealmostaChristian?

3.WhenitisthatamanisbutalmostaChristian,whenhehasgonethusfar?

4.What is the reasonmen go no farther in religion, than to be almostChristians?

IproceednowtotheAPPLICATION.

Inference1.Salvationisnotsoeasyathingasitisimaginedtobe.ThisisattestedbyourLordJesusChristhimself,"Straitisthegate,andnarrowisthewaywhichleadstolife,andfewtherearewhofindit."The gate of conversion is a very narrow gate—and yet everyman who

wouldbesavedeternally,mustenterinatthisnarrowgate;forsalvationisimpossiblewithoutit."Exceptamanisbornagain,"bornfromabove,"hecannotseethekingdomofGod."Notthatthisgateisnarrowsimply,andinrespectofitself.No;forconvertinggraceisfree.Thegateofmercystands open all the day long. In the offers of gospel grace, none areexcluded, unless they exclude themselves. Christ does not say, "If suchandsuchwillcometome,Iwillnotcastthemout;"but"whoevercomesuntome,"behewhoorwhatlewill,ifhehasahearttoclosewithme,"Iwillnevercasthimout."Hesaysnot,"Ifthisorthatmanwillcome—hereiswateroflifeforhim;"but,"Ifanymanwill,lethimtakethewateroflifefreely."

Christgrudgesmercytonone;thoughsalvationwasdearlypurchasedforus,yetitisfreelyofferedtous.SothatthegatewhichleadstolifeisnotnarrowonChrist'spart,orinrespectofitself—butitisnarrowinrespectof us, because of our lusts and corruptions, which make the entrancedifficult.Aneedle'seyeisbigenoughforathreadtopassthrough—butitisanarrowpassageforarope:eithertheneedle'seyemustbeenlarged,or theropemustbeuntwisted,or theentrance is impossible.So it is inthis case—the gate of conversion is a very narrow passage for a carnal,corruptsinnertogoinat.Thesoulcanneverpassthroughwithanyonelustbelovedandespoused;and,therefore,thesinnermustbeuntwistedfromeverylust—hemustlayasidetheloveofeverysin,orhecanneverenterinatthisgate,foritisanarrowgate.

Andwhenhe is inat thisnarrowgate,hemeetswithanarrowway towalkin—soourLordChristsays,"Narrowisthewaywhichleadstolife."And what way is this—but the way of sanctification? "For withoutholiness,nomanshalleverseetheLord."Nowthiswayofsanctificationis a very narrowway, for it lies over the neck of every lust, and in theexerciseofeverygrace,subduingtheone,andimprovingtheother;dyingdaily—andyetlivingdaily;dyingtosinandlivingtoGod.Thisisthewayof sanctification! AndO, how few are therewhowalk in thisway! Thebroadwayhasmanytravelersinit—butthisnarrowwayislikethewaysofCanaaninthedaysofShamgar.Itissaid,"InthedaysofShamgar,thetravelerswalkedthroughby-ways."IntheHebrew,itis,"throughcrookedways."

Thewayofholinessisforthemostpart,anunoccupiedway—sosaystheprophet."Awayshalltherebe,anditshallbecalledthewayofholiness,theuncleanshallnotpassoverit;nolionshallbethere,noranyravenousbeasts shall go up thereon; but the redeemed shall walk there." Theunclean, and the lion, and the ravenous beast, they are in the crookedways:nonebuttheredeemedoftheLordwalkinthewayoftheLord.Itisnowonder,then,thatourLordChristsaysoflife,that"fewtherearewhofind it,"when the gate is strait, and thewaynarrow,which leads to it.Manypretendtowalkinthenarrowway—buttheyneverenteredinatthenarrowgate;andmanypretendtohaveentered inat thenarrowgate—buttheywalknotinthenarrowway.

Itisaverycommonthingforamantoperishuponamistakeofhisway.Theygooninthosepathswhichleadtohell—andyethopetofindheavenatlast!Thosetwentyparts,fore-mentioned,runintodestruction—andyetmanychoosethem,andwalkinthem—yetthinktoarriveinheaven!Asmanyprofaneandopensinnersperishbychoosingthewayofdeath,somanyformalprofessorsperishbymistakingthewayoflife.ThisIgatherfromwhatourLordChristsays,"Fewtherearewhofindit;"whichdoesclearly implywhat inLuke 12:24,hedoesplainly express,namely, thatmanyseekit;manyseektoenterin—andyetarenotable;manyrunfar—andyetdonot"sorunastoobtain."ManybidfairforthePearlofgreatprice—andyetgowithoutit.Hell ishadwithease—butthe"kingdomofheavensuffersviolence."

Inference2.Ifmanygothusfarinthewaytoheaven—andyetmiscarry—Othen,whatshallbetheendofthosewhofallshortofthese!IfheshallperishwhoisalmostaChristian,whatshallhedowhoisnotatallaChristian!IfhewhoownsChrist,andprofessesChrist,andleavesmanysinsforChrist,maybedamnednotwithstanding;whatthenshallhisdoombethatdisownsChrist,andrefusestopartwithonesin,onelust,forChrist;nay,whoopenlyblasphemesthepreciousnameofChrist!Ifhewhoisoutwardlysanctifiedshallyetbeeternallyrejected,whatwill the case be of such as are openly unsanctified,who have notonly the plague of a hard heart within—but also the plague-sore of aprofane life without? If the formal professormust be shut out—surelythenthefilthyadulterer,swinishdrunkard,thefoul-mouthedscoffer,yes,

andevery carnal sinnermuchmore! If there is awoe to himwho fallsshortofheaven,thenhowsadisthewoetohimwhofallsshortofthosewho fall short of heaven! Ah, that Godwouldmake this an awakeningwordtosinnerswhoareasleepinsin,withouttheleastfearofdeath,ordreadofdamnation!

UseofEXAMINATION.Aretheremanyintheworldwhoarealmost,and yet butalmostChristians?Why, then, "it is time for us to call ourcondition into question, and to make a more narrow scrutiny into thetruth of our spiritual estate;" what it is, whether it be right or not;whetherweare soundand sincere inourprofessionof religion, ornot.When our LordChrist told his disciples, "One of you shall betrayme,"everyonebeganpresentlytoreflectuponhimself;"Master,isitI?Master,isitI?"Soshouldwedo,whentheLordrevealstousfromhisWord,howmany there are under the profession of religion, who are but almostChristians,weshouldstraightwayreflectuponourhearts,"Lord, is itI?Ismyheartunsound.AmIbutalmostaChristian?AmIoneofthosewhoshallmiscarryatlast?AmIahypocriteundertheprofessionofreligion?HaveIaformofgodlinesswithoutthepower?"

Thereare twoquestionsofverygreat importance,whicheveryoneofusshouldoftenputtoourselves:WhatamI?WhereamI?

1.WhatamI?AmIachildofGodornot?AmIsincereinreligion,oramIonlyahypocriteunderaprofession?

2.WhereamI?AmIyetinanaturalstate,orastateofgrace?AmIyetintheoldroot,inoldAdam;oramIintherootChristJesus?AmIinthecovenantofworks,whichministersonlywrathanddeath?oramIinthecovenantofgrace,whichministerslifeandpeace?

Indeed, this is the first thing a man should look at. There must be achange of state, before there can be a change ofheart.Wemust comeunder a change of covenant, before we can be under a change ofcondition; for thenewheart and thenew spirit is promised in thenewcovenant.Thereisnothingofthattobeheardofintheoldcovenant:nowa man must be under the new covenant, before he can receive theblessing promised in the new covenant; hemust be in a new covenant

state,beforehecanreceiveanewcovenantheart.Nomercy,nopardon,no change, no conversion, no grace—is dispensed out of covenant.Thereforethisshouldbeourgreatinquiry;forifweknownotwhereweare,wecannotknowwhatweare;and ifweknownotwhatweare,wecannotbewhatweshouldbe;namely,altogetherChristians.

Letmethen,Ibeseechyou,pressthisdutyuponyouwhoareprofessors.Tryyourownhearts; "examineyourselveswhetheryouare in the faith;proveyourownselves."Iurgethisuponmostcogentarguments.

1. Because many rest in a notion of godliness and outwardshows of religion—and yet remain in their natural condition.Many"arehearersof theWord," but "notdoersof it," "and so deceivetheir own souls." James 1:22 Some neither hear nor do—these areprofanesinners.Somebothhearanddo—thesearetruebelievers.Somehear, but they do not do—these are hypocritical professors. He whoslightstheordinancescannotbeatrueChristian;butyetit ispossibleaman may own them, and profess them—and yet be no true Christian.Whowouldtrusttoamereprofession,thatshallseeJudasadisciple,anapostle,apreacherofthegospel,onewhocastoutdevils, tobecastouthimself? "He is not a Jew who is one outwardly, neither is thatcircumcisionwhich is outward in the flesh.But he is a Jewwho is oneinwardly,andcircumcision is thatof theheart, in the spirit, andnot intheletter;whosepraiseisnotofmen—butofGod."

2.Becauseerrors in the foundationare verydangerous. Ifwearenotright in themain, in the fundamentalwork; if the foundation isnot laid in grace in the heart—all our following profession comes tonothing.Thehouseisbuiltuponasandyfoundation,andthoughitmaystandforawhile,yet"whenthefloodscome,andthewindsblowandbeatuponit—greatwillbethefallofit."

3.Becausemanyarethedeceitsthatoursoulsareliabletointhiscase.Therearemany things likegrace—whicharenotgrace. It isthe likeness and similitude of things, which deceives—and makes onething to be taken for another.Many takegifts forgrace; and commonknowledgeforsavingknowledge.Butamanmayhavegreatgifts—andyetnograce.Hemayhavegreatknowledge—andyetnotJesusChrist.Some

takecommongraceforsavinggrace;whereas,amanmaybelieveallthetruthsofthegospel,allthepromises,allthethreatenings,allthearticlesofthecreed,tobetrue—andvetperishforlackofsavinggrace!

Sometakemoralityandrestraininggrace—forpietyandrenewinggrace;whereasitiscommontohavesinmuchrestrained,wheretheheartisnotrenewed. Some are deceived with a half-work, taking conviction forconversion,andreformationforregeneration;wehavemanymermaid-Christians.Theyare likeNebuchadnezzar's image—withaheadof gold,and feet of clay.Thedevil cheatsmostmenbya synecdoche, putting apart for thewhole. They put partial obedience to some commands, foruniversalobediencetoallcommands.

Endlessare thedelusions thatSatan fastensuponsouls, for lackof thisself-search. It isnecessary, therefore, thatwe tryour state, lestwe taketheshadowforthesubstance.

4.Satanwilltryusatonetimeorother.Hewillwinnowusandsiftus to thebottom;and ifwenowrest inagroundless confidence, itwillthenendinacomfortlessdespair.Nay,Godhimselfwillsearchandtryusatthedayofjudgmentespecially;andwhocanabidethattrial,thatnevertrieshisownheart?

5. Whatever a man's state be, whether he is altogether aChristianornot,whetherhisprincipleissoundornot—yetitisgood to examine his own heart. If he finds his heart good, hisprinciplesrightandsound—thiswillbematterofrejoicing.Ifhefindshisheartrotten,hisprinciples falseandunsound—thediscovery is inordertoa renewing. If amanhas a diseaseuponhim, andknows it, hemaysendtothephysicianintime;butwhatasadvexationwillitbe,nottoseeadiseaseuntilitispastcure?Soforamantobegraceless,andnotseeituntilithetoolate—tothinkhimselfaChristianwhenheisnot,andthatheisintherightwaytoheaven,whenheisinthereadywaytohell—andyetnotknowit,untilthejudgment-dayconfoundshisconfidence—thisisthemostirrecoverablemisery!

These are the grounds uponwhich I press this duty, of examining ourstate.OthatGodwouldhelpusinthedoingthisnecessaryduty!

Question.Yousay,"ButhowshallIcometoknowwhetherIamalmost,oraltogether,aChristian?Ifamanmaygosofar—andyetmiscarry,howshall I know when my foundation is right—when I am a Christianindeed?"

Answer1.ThealtogetherChristiancloseswith,andacceptsofChristuponGospelterms.TrueunionmakesatrueChristian.ManyclosewithChrist—butitisupontheirownterms;theytakehimandownhim—butnotasGodoffershim.ThetermsuponwhichGodinthegospeloffersChrist, are, thatweshallacceptofabrokenChristwithabrokenheart—andyetawholeChristwiththewholeheart.AbrokenChristwithabrokenheart—asawitnessofourhumility.AwholeChristwithawholeheart—asawitnessofoursincerity.AbrokenChristrespectshissufferingforsin;abrokenheartrespectsoursenseofsin.AwholeChristincludesallhisoffices.Awholeheart includesall our faculties.Christ is aKing,Priest,andProphet,andallasMediator.Withoutanyoneoftheseoffices,the work of salvation could not have been completed. As a Priest—heredeemsus.AsaProphet—he instructsus.AsaKing—hesanctifiesandsavesus.Therefore,theapostlesays,"HeismadetousaGodofwisdom,righteousness, sanctification, and redemption." Righteousness andredemption flow from him—as a Priest.Wisdom flows from him—as aProphet.Sanctificationflowsfromhim—asaKing.

ManyembraceChristasaPriest—butyettheyownhimnotasaKingandProphet.Theyliketoshareinhisrighteousness—butnottopartakeofhisholiness.Theywouldberedeemedbyhim—buttheywouldnotsubmittohim. They would be saved by his blood—but not submit to his power.Manylovetheprivilegesofthegospel—butnotthedutiesofthegospel.Now these are but almost Christians, notwithstanding their close withChrist;foritisupontheirownterms—butnotuponGod's.

The offices of Christ may be distinguished—but they can never bedivided.ButthetrueChristianownsChristinallhisoffices:hedoesnotonlyclosewithhimasJesus—butasLordJesus.HesayswithThomas,"My Lord, andmy God." He does not only believe in the merit of hisdeath—butalsoconformstothemannerofhislife.Ashebelievesinhim,so he lives to him. He takes him for his wisdom, as well as for hisrighteousness;forhissanctification,aswellashisredemption.

Answer 2. The altogether Christian has a thorough work ofgrace and sanctification wrought in the heart, as a spring ofduties.Regeneration is awhole change; "all old thingsaredoneaway,andallthingsbecomenew."Itisaperfectwork,astoparts,thoughnotastodegrees.Carnalmendoduties—but theyare fromanunsanctifiedheart,andthatspoilsall.Anewpieceofclothneverdoeswell inanoldgarment,fortheripisbutmadeworse.Whenaman'sheartisthoroughlyrenewed by grace, the mind savingly enlightened, the consciencethoroughlyconvinced,thewilltrulyhumbledandsubdued,theaffectionsspiritually raised and sanctified; and when mind, and will, andconscience,andaffections,alljoinissuetohelponwiththeperformanceofthedutiescommanded;thenisamanaltogetheraChristian!

Answer 3. He who is altogether a Christian, looks to themanner,aswellastothematterofhisduties.Notonlythattheyaredone—buthowtheyaredone.HeknowstheChristian'sprivilegeslieinpronouns—buthisdutyinadverbs.Itmustnotbeonlygood—butthatgoodmustberightlydone.Here thealmostChristian fails,hedoes thesameduties thatothersdo for thematter—buthedoes themnot in thesame manner; while he minds the substance, he regards not thecircumstance.Ifheprays—heregardsnotfaithandfervencyinprayer.Ifhehears—hedoesnotmindChrist'srule,"Takeheedhowyouhear."Ifheobeys—helooksnot to the frameof hisheart in obeying, and thereforemiscarriesinallhedoes.Anyofthesedefectsspoilthegoodofeveryduty.

Answer4.ThealtogetherChristianisknownbyhissincerityinallhisperformances.Whateveramandoesinthedutiesofthegospel,he cannot be a Christian without sincerity. Now, the almost Christianfails in this; for though he doesmuch, praysmuch, hearsmuch, obeysmuch—yetheisahypocriteunderall.

Answer 5. He who is altogether a Christian, has an"answerablenesswithin to the lawwithout."There is an affinitybetweentheWordofGod—andthewilloftheChristian.Hisheartis,asitwere—thetranscriptoftheWord.Thesameholinessthat iscommandedinhisWord—is implanted in theheart.Thesameconformity toChrist,thatisenjoinedbytheWordofGod—iswroughtinthesoulbytheSpirit

ofGod.The sameobediencewhich theWord requires of him, theLordenableshimtoperform,byhisgracebestowedonhim.Thisisthatwhichispromisedinthenewcovenant,"Iwillputmylawintheirinwardparts,andwriteitintheirhearts."Nowthewritinghislawinus,isnothingelsebuthisworkingthatgraceandholinessinus,whichthelawcommandsandrequiresofus.

Intheold-covenantadministration,Godwrotehislawsonlyupontablesofstone—butnotupontheheart;andtherefore,thoughGodwrotethem,yet they broke them. But in the new-covenant administration, Godprovides new tables: not tables of stone—but "the fleshly tables of theheart," and writes his laws there, that there might be a law within,answerabletothelawwithout.AndthiseverytrueChristianhas.Sothathemaysayinhismeasure,asourLordChristdid,"Idelighttodoyourwill,OmyGod;yourlawiswithinmyheart."

Every believer has a light within him, not guiding him to despise andslight theWord—but toprizeandwalkby the lightof theWord—whichcommands him to walk in the light, and the light directs him to walkaccordingtotheWord.Moreover, fromthis impressionof the lawuponthe heart, obedience and conformity to God becomes the choice anddelightofthesoul;forholinessistheverynatureofthenewcreature.Sothat if therewerenoScripture,noBible toguidehim—yethewouldbeholy, for he has received "grace for grace;" there is grace within—toanswer to the Word of grace without. Now, the almost Christian is astrangertothis lawofGodwithin;hemayhavesomeconformitytotheWord in outward life—but he cannot have this answerableness to theWordininwardconstitution.

Answer 6. The altogether Christian ismuch in duty—and yetmuch above duty. Much in duty, in regard of performances; muchaboveduty,inregardofdependence.Muchindutybyobeying;butmuchabovedutybybelieving.Helives inhisobedience—buthedoesnot liveuponhisobedience—butuponChristandhisrighteousness.ThealmostChristianfailsinthis.Heismuchinduty—butnotaboveit—butrestsinit;heworksforrest,andherestsinhisworks.Hecannotcometobelieveandobeytoo.Ifhebelieves,thenhethinksthereisnoneedofobedience,and so casts off that. If he is much in obedience, then he casts off

believing,andthinksthereisnoneedofthat.HecannotsaywithDavid,"Ihavehopedforyoursalvation,andobeyedyourcommandments."Themore aman is induty, and themoreabove it; themore in doing, andmoreinbelieving—themoreaChristian.

Answer7.Hewho isaltogetheraChristian isuniversal inhisobedience.He does not obey one command and neglect another. Hedoes not do one duty and cast off another. He has respect to all thecommands—he endeavors to leave every sin, and love every duty. ThealmostChristian fails in this,hisobedience ispartialandpiece-meal. Ifheobeysonecommand,hebreaksanother.Thedutieswhichleastcrosshislusts—heismuchin.Butthosedutieswhichdocrosshislusts—helaysaside.ThePharisees "fasted,prayed,paid tithes,"etc.—but theydidnotlay aside their covetousness, their oppression; they "devoured widows'houses,"theywereunnaturaltoparents.

Answer8.ThealtogetherChristianmakesGod'sglorythechiefendofallhisperformances.Ifheprays,orhears,orgives,orfasts,orrepents,orobeys,etc.,God'sgloryisthemainendofall.Itistrue,hemayhavesomewhatelseatthebackendofhiswork—butGodisatthefrontend.AsMoses' rod swallowedup themagicians' rods, soGod'sglory istheultimateend,whichswallowsupallhisotherends.Nowthe almostChristianfailsinthis,hisendsarecorruptandselfish.Godmaypossiblybeat thebackendofhiswork—butself isat the frontend.Forhewhowasnevertrulycastoutofhimself,canhavenohigherendthanhimself.

Nowthen,examineyourselfbythesecharacters,putthequestiontoyourown soul.Do you closewith Christ upon gospel terms? Is grace in theheart,theprincipleofyourperformances?Doyoulooktothemanner,aswellasthematterofyourduties?Doyoudoallinsincerity?Isthereananswerablenesswithin,totheWordwithout?Areyoumuchaboveduty,whenmuch induty? Is yourobedienceuniversal?Lastly, isGod's glorythe end of all? If so, then you are not only almost—but altogether aChristian!

SecondUse—ofCAUTION.Otakeheedofbeingalmost—andyetbutalmostaChristian!It isagreatcomplaintofGodagainstEphraim,that"he is a cake not turned;" that is, half-baked, neither raw nor roasted,

neithercoldnorhot,asLaodicea,"Becauseyouareneitherhotnorcold,thereforeIwillspueyououtofmymouth."Thisisaconditionthatofallothers, is greatly unprofitable, exceedingly uncomfortable, anddesperatelydangerous!

First,ItisgreatlyunprofitabletobebutalmostaChristian—forfailinginanyonepoint,willruinusassurelyasifwehadnevermadeanyattempts for heaven. It is no advantage to the soul to be almostconverted; for the little that we lack, spoils the good of all ourattainments.Thereisnoprofitinleavingthisorthatsin,unlessweleaveall sin.HerodheardJohngladly,anddidmany things—buthekepthisHerodias, and that ruined him! Judas did many things, prayed much,preached much, professed much—but yet his covetousness spoiled all!Onesinruinedtherichyoungruler—whohadkeptallthecommandsbutone.Thus"thepersonwhokeepsallofthelawsexceptoneisasguiltyasthe person who has broken all of God's laws." That is, he who liveswillfullyandallowedlyinanyonesin,bringstheguiltoftheviolationofthewholelawofGoduponhissoul,andthatuponatwofoldaccount.

1.BecausehemanifeststhesamecontemptoftheauthorityofGod,inthewilfulbreachofone,asofall.

2.Byallowinghimself in thebreachofanyonecommand,heshowshekeptnone inobedienceandconscience toGod; forhewhohates sin assin,hatesallsin,andhewhoobeysthecommandas theexpresswillofGod,obeyseverycommand.Andforthiscausetheleastsin,willfully,andwithallowancelivedin,spoilsthegoodofallourobedience,andlaysthesoulunderthewholewrathofGod!

One leak in a shipwill sink it. "Gideonhad seventy sons," andbut onebastardson—andyetthatonebastarddestroyedallhisothersons!Justso,mayonesinspoilallourservices;onelustbelovedmayspoilallourprofession—asthatonebastardslewallthesonsofGideon.

Secondly, It is exceedingly uncomfortable to be but almost aChristian.Thisappearsinthreeways.

1.InthatsuchaoneishatedbothbyGodandmen.Theworldhateshim

because of his profession; and God abhors him because of hisdissimulation! Theworld hates himbecause he seems to be pious, andGodhateshimbecausehe isnotreallypious.There isnopersonwhichGodhatesmore,thanthealmostChristian!"Iwouldthatyouwereeithercoldorhot;"eitherallaChristian,ornotatallaChristian."Becauseyouare neither cold nor hot, therefore I will spew you out of mymouth!"Whata loathsomeexpressiondoesGodhereuse, toshowwhatanutterabhorrency there is in him, against lukewarm Christians! Howuncomfortable then must that condition needs be, wherein a man isabhorredbothbyGodandman?

2. It is uncomfortable in regard of sufferings. For being almost aChristian,willbringus intosuffering.ButbeingbutalmostaChristian,willnevercarryusthroughsuffering.InMatt.13:20,21, it issaid,"Theonewhoreceivedtheseedthatfellonrockyplacesisthemanwhohearstheword and at once receives itwith joy. But since he has no root, helastsonlyashorttime.Whentroubleorpersecutioncomesbecauseoftheword, he quickly falls away." There are four things observable in thesewords.

1.ThatthestonygroundmayreceivetheWordwithjoy.

2.That itmay forsometimeabide inaprofessionof it—helastsonlyashorttime.

3.Thathisprofessionwillexpose tosuffering; for,mark,persecution issaidtoarisebecauseoftheWord.

4.Thissufferingwillcauseanapostatizingfromprofession.

Igatherhence,thataprofessionmayexposeamanasmuchtosuffering,asthepowerofgodliness.Butwithoutthepowerofgodliness,thereisnoholdingoutinaprofessionundersuffering.Theworldhatestheshowofgodliness, and therefore persecutes it; the almost Christian lacks thesubstance,and thereforecannotholdout in it.Now thismustneedsbeveryuncomfortable;ifIprofessreligion,Iamlikelytosufferpersecution.ButifIdobutprofessit,Iwillneverendurepersecution.

3.Itisuncomfortable,inregardofthatdeceititlaysourhopesunder.Tobedeceivedofourhopes,causessorrowaswellasshame.Hewhoisbutalmost a Christian, hopes for heaven; but unless he is altogether aChristian,heshallnevercomethere!Nowtoperishwithhopesofheaven—togotohellbythegatesofglory—tocometotheverydoor,andthenbeshut out, as the five virgins were—to die in the wilderness, within thesightofthepromisedland,attheverybrinksofJordan;thismustneedsbesad!Tocomewithinastrideofthegoal—andyetmissit;tosinkwithinsightofharbor;Ohowuncomfortableisthis!

Thirdly, It is desperately dangerous to be but almost aChristian.For,

1. This hinders the true work. A man lies in a fairer capacity forconversion,wholies inopenenmityandrebellion,thanhewhosoothesuphimselfintheformalitiesofreligion.ThisIgatherfromtheparableofthetwosons,whichourLordChristurgedtotheprofessingScribesandPharisees."Therewasamanwhohadtwosons.Hewenttothefirstandsaid, 'Son,goandworktoday in thevineyard.' 'Iwillnot,'heanswered,but later he changed his mind and went. Then the father went to theothersonandsaid thesamething.Heanswered, 'Iwill, sir,'buthedidnotgo."Thefirstsonrepresentsthecarnal,opensinner,whoiscalledbytheword,but refuses—yetafterwards repents,andbelieves.Thesecondrepresentsthehypocriticalprofessor,whopretendsmuch—butperformslittle.NowmarkhowChristapplies thisparable, "Truly I sayuntoyou,thatthepublicansandharlotsgointothekingdomofGodbeforeyou!"

Andupon thisaccount—it isbetternot tobeatall, than tobealmostaChristian; for the almost hinders the altogether. It is better, in thisregard,tobeasinnerwithoutaprofession,thantobeaprofessorwithoutconversion—fortheoneliesfairerforaninwardchange,whentheotherrests in an outward. Our Lord Christ tells the Scribe, "You are not farfrom the kingdom of God," yet never likely to come there. None arefarther from the kingdom of God—than such as are not far from thekingdomofGod.As for instance,when there lies but one lust, one sinbetween a soul and Christ—that soul is not far from Christ. But now,whenthesoulrestsinthisnearnesstoChrist—andyetwillnotpartwiththat one lust for Christ—but thinks his condition secured, though that

lustbenotsubdued;whoisfartherfromthekingdomofGodthanhe!

So ourLordChrist tells the rich young ruler, "One thing you lack!"Hewasverynearheaven,nearbeingaChristianaltogether,hewasverynearbeingsaved;hetellsChristhehadkeptallthecommands.Helackedbutonething;Isay—butonething.Butitwasagreatthing.Thatonethinghe lacked was more than all things he had, for it was the one thingnecessary; it was a new heart, awork of grace in his soul, a change ofstate,aheartweanedfromtheworld.Thiswastheonething,andhewholacksthisonethingperishes,notwithstandingallhisotherthingsbesides.

2.Thisconditionissolikeastateofgrace,thattomistakeofitforgraceiseasyandcommon.Andit isverydangeroustomistakeanythingforgrace—whichisnotgrace;forinthatamancontentshimself—as if itweregrace.Formalitydoesoftendwell nextdoor to sincerity,andonesignservesboth;andsothehousemaybeeasilymistaken,andbythatmeansamanmaytakeuphis lodgingthere,andnever findtheway out again. Many a formal professor might have been a sincerebeliever,hadhenotmistookhisprofessionforconversion,hisduties forgrace—andsorestedinthatforsinceritywhichisbuthypocrisy.

3.Itisadegreeofblasphemytopretendtograce—andyethavenograce. Igather this fromRev.2:9, "Iknowtheblasphemyofthosewho say they are Jews—and are not." A Jew here, is not to be takenliterallyandstrictlyonly,foroneofthelineageofAbraham—but it is tobe takenmetonymically for a truebeliever, one of the spiritual seed ofAbraham,"HeisaJewwhoisoneinwardly;"sothatforamantosayheisaJewwhenheisnot,toprofessaninterestinChristwhenhehasnone,tosayhehasgracewhenhehasnone—thisChristcallsblasphemy.ButwhyshouldChristcallthisblasphemy?Thisishypocrisy;buthowmayitbesaidtobeblasphemy?Why,heblasphemesthegreatattributeofGod'somniscience—he implicitly denies that God sees and knows our heartsand thoughts.For if amandidbelieve theomniscienceofGod, thathesearchestheheartandseesandknowsallwithin—hewouldnotdaretorestinagracelessprofessionofgodliness.This, therefore, isblasphemyintheaccountofChrist.

4.ItisdangeroustobealmostaChristian,inthatthisstillsand

serves to quiet conscience. Now it is very dangerous to quietconsciencewithanythingbutthebloodofChrist.Itisbadbeingatpeace—untilChristspeakpeace.Nothingcantrulypacifyconscience,lessthanthatwhichpacifiesGod—andthatisthebloodoftheLordChrist.NowthealmostChristianquietsconscience—butnotwiththebloodofChrist—itisnotapeaceflowingfromChrist'spropitiation—butapeacerisingfromaformalprofession;notapeaceofChrist'sgiving—butapeaceofhisownmaking.Hesilencesandbridlesconsciencewithaformofgodliness,andsomakesitgivewaytoanundoing,soul-destroyingpeace!Herockshisconscienceasleepinthecradleofduties,andthenitisathousandtoone,thatitneverawakensuntiljudgment!Ah,mybrethren,itisbettertohaveconscience never quiet, than quieted any way but by "the blood ofsprinkling." A good conscience unquiet—is the greatest affliction tosaints!Anevilconsciencequiet—isthegreatestjudgmenttounconvertedsinners!

5. It is dangerous to be almost a Christian, in respect of theunpardonable sin. The sin which the Scripture says, "can never beforgiven,neitherinthisworldnorintheworldtocome;"ImeanthesinagainsttheHolySpirit.Nowsuchareonlycapableofsinningthatsin—asarebutalmostChristians.Atruebelievercannot;theworkofgraceinhisheart,thatseedofGodwhichabidesinhim,secureshimagainstit.Theprofane,ignorant,opensinnercannot;thoughhelivesdailyandhourlyinsin, yet he cannot commit this sin, for itmust be from an enlightenedmind. Every sinner, under the gospel, especially sins sadly against theHoly Spirit, against the strivings andmotions of the Spirit—he "alwaysresiststheHolySpirit;"butyetthisisnotthesinagainsttheHolySpirit.Theremustbethreeingredientstomakeupthatsin.

1st, It must be willful—"If we sinwillfully after we have received theknowledgeofthetruth,thereremainsnomoresacrificeforsin."

2nd,Itmustbeagainstlightandconviction—"afterwehavereceivedtheknowledgeofthetruth."

3rd,Itmustbeinresolvedmalice.

NowyoushallfindalltheseingredientsinthesinofthePharisees,Matt.

12:22.Christheals onewhowas "possessedof thedevil;" a greatwork,whichamazedall thepeople, verse23.Butwhat say thePharisees? seeverse24."Thismancastsoutdevils—bytheprinceofdevils!"Now thatthiswasthesinagainsttheHolySpirit,isclear;foritwasbothwillfulandmalicious,andagainstclearconvictions.Theycouldnotbut see thathewastheSonofGod,andthatthisworkwasaspecialworkoftheSpiritofGodinhim;andyettheysay,thathewroughtthismiraclebythedevil!WhereuponChrist charges themwith this "sin against theHolySpirit,"verse 31, 32, 33. Now the Pharisees were a sort of great religiousprofessors; whence I gather this conclusion, that it is the professor ofreligion,whoisthesubjectofthisunpardonablesin;nottheopencarnalsinner,not the truebeliever—but the formalprofessor.Not theprofanesinner—for he has neither light nor grace.Not the believer—for he hasbothlightandgrace.Thereforetheformalprofessor,forhehaslightbutnograce.

Here,then,isthegreatdangerofbeingalmostaChristian—heisliabletothisdreadfulunpardonablesin.

6.ThebeingbutalmostaChristian,subjectsustoapostasy.HewhogetsnogoodbywalkinginthewaysofGod,willquicklyleavethemandwalknomoreinthem.ThisIgatherfromHosea14:9."Whoiswise?Hewillrealizethesethings.Whoisdiscerning?Hewillunderstandthem.The ways of the Lord are right; the righteous walk in them, but therebellious stumble in them." "The righteous walk in them." He whoseheartisrenewedandmaderightwithGod,heshallkeepclosetoGodinhisways."Buttherebelliousstumbleinthem."ThewordintheHebrewsignifiestoprevaricate;sothatwemayreadthewordsthus,"ThewaysoftheLordareright; therighteouswalk in them,buthewhoprevaricates(thatis,ahypocrite,)inthewaysofGod,heshallstumbleinthem."

AnunsoundheartwillneverholdoutlonginthewaysofGod,"Hewasaburningandashininglight,andyouwerewillingforaseasontorejoiceinthatlight.""Foraseason;"Forashortspace—andthentheylefthim.

It isanotablequestionJobputsconcerning thehypocrite, "Forwhat isthehopeofthehypocrite,whenGodtakesawayhissoul?WillhedelighthimselfintheAlmighty?willhealwayscalluponGod?"Job27:8,10.He

maydomuch—butthosetwothingshecannotdo:

1.HecannotmakeGodhisdelight.

2.Hecannotpersevereindutiesatalltimes,andinallconditions.Hewillbe an apostate at last. The scab ofhypocrisyusually breaks out in theplague-sore of apostasy. Conversion ground is standing ground; it isterra firma; but a graceless profession of religion is a slippery ground,andfallingground.Juliantheapostate,wasfirstJuliantheprofessor. Iknow it ispossible that abelievermay fall—but yet "he rises again, theeverlastingarmsareunderneathhim."Butwhenthehypocritefalls,whoshall help him up? Solomon says, "Woe to him who is alone when hefalls!" that is without interest in Christ.Whywoe to him? "For he hasnone to help him up." If Jesus Christ does not recover him, who can?David fell andwas restored—forhehadone tohelphimup.ButJudasfellandperished—forhewasalone.

7. This being but almost a Christian, provokes God to bringdreadfulspiritualjudgmentsuponaman.Barrennessisaspiritualjudgment: now this provokes God to give us up to barrenness. WhenChristfoundthefig-treewhichhadleavesbutnofruit,hepronouncesthecurseofbarrennessuponit,"Fruitwillnevergrowonyouagain."AndsoEzek. 47:11, "The miry places thereof, and the marshy places thereof,shallnotbehealed; theyshallbegiventosalt."Aspiritofdelusion isasadjudgment.Why,thisisthealmostChristian'sjudgment—thatreceivesthetruth—butnotintheloveofit,"Becausetheyreceivednottheloveofthe truth, that theymightbe saved; for this causeGodshall send themstrongdelusions."Toloseeitherlightorsight,eitherordinancesoreyes—isagreatspiritualjudgment.Why,thisisthealmostChristian'sjudgment—hewhoprofitsnotunderthemeansofGod,provokesGodtotakeawayeitherlightorsight;eithertheordinancesfrombeforehiseyes,orelsetoblindhiseyesundertheordinances.

Tohaveahardheart, isadreadful judgment,andthereisnohypocrite,buthehasahardheart.Mybrethren,itisadreadfulthingforGodtogivea man up to spiritual judgments! Now this being almost a Christian,provokesGodtogiveamanuptospiritualjudgments:surely,therefore,itisaverydangerousthingtobealmostaChristian!

8. Being almost and but almost Christians—will exceedinglyaggravateourdamnation.Thehigheramanrisesunderthemeans,thelowerhefallsifhemiscarries.Hewhofallsbutalittleshortofheaven—will falldeepest intohell!Hewhohasbeennearest toconversion,yetremain unconverted—shall have the deepest damnation when he isjudged.Capernaum'ssentenceshallexceedSodom'sforseverity;becausesheexceededSodomintheenjoymentofmercy—shereceivedmorefromGod, sheknewmoreofGod, sheprofessedmuch forGod—andyetwasnot rightwithGod; therefore, she shall bepunishedmorebyGod!Thehigher the rise—the greater the fall; the higher the profession—thegreaterthedamnation.Hemiscarrieswithalightinhishand;heperishesunder many convictions. Convictions never end but in a soundconversion, as inall saints; or in a saddamnation, as in all hypocrites.Praying-ground, hearing-ground, professing-ground, and conviction-ground,is,ofall,theworstgroundtoperishupon!

Now, then, to sumup all under this head. If to be almosta Christianhinders the true work of conversion; if it is easily mistaken forconversion; if it is a degree of blasphemy; if this is that which quietsconscience; if this subjectsaman tocommit theunpardonable sin; if itlays us liable to apostasy; if it provokes God to give us up to spiritualjudgments;andifitisthatwhichexceedinglyaggravatesourdamnation;surely then it is a very dangerous thing to bealmostand butalmostaChristian!

OlabortobealtogetherChristians,togofartherthantheywhohavegonefarthest—andyet fall short!This is thegreat counselof theHolySpirit,"So run thatyoumayobtain." "Givediligence tomakeyour callingandelectionsure."

Use—ofEXHORTATION.DoyouneedanyMOTIVEStoquickenyouuptothisimportantduty?

Consideration1.This isthatwhichisnotonlycommandedbyGod—but that whereunto all the commands of God tend. AperfectconformityofheartandlifetoGod—isthesumandsubstanceofallthecommandsbothoftheOldandtheNewTestament.Astheharlotwas for thedividingof the child, soSatan is for dividing theheart.He

wouldhaveourloveandaffectionssharedbetweenChristandourlusts;forheknows thatChrist reckonswe lovehimnotatall,unlesswe lovehim above all. But God will have all or none, "My son, give me yourheart!" "You shall love the Lord your Godwith all your heart, with allyoursoul,andwithallyourmight!"

Look into the Scripture, and seewhat foundation that salvation standsupon—and you shall find thatGodhas fixed it upon those great dutieswhich alone tend to the perfection of your state asChristians.God hasfixedyourall uponbelieving;onlybelieve.Godhas fixedyourall uponobedience,"YoushallworshiptheLordyourGod,andhimonlyshallyouserve.""OnlyletyourlifebesuchasbefitsthegospelofChrist."Sothatyour all is fixed by God upon these two great duties of believing andobeying; bothwhich tend to the perfection of your state as Christians.Now,shallGodcommand—andshallnotweobey?Cantherebeahighermotive to duty than the authority of the great God, whose will is theeternal rule of righteousness? "O let us fear God, and keep hiscommandments,forthisisthewholedutyofman!"

Consideration 2. The Lord Christ is a thorough Savior—aperfectandcompleteMediator.Hehasnotshedhisbloodbyhalves,norsatisfiedthejusticeofGod,andredeemedsinnersbyhalves.No—buthewentthroughwithhisundertaking;heborealloursins,andshedallhis blood! He died to the utmost, satisfied the justice of God to theutmost,redeemedsinnerstotheutmost,andnowthatheisinheavenheintercedestotheutmost,andsavestotheutmost.Itisobserved,thatourLord Christ, when he was upon the earth, in the days of his flesh, hewroughtnohalf-cures;butwhoevertheybroughttohimforhealing—hehealedthemthoroughly."Peoplebroughtalltheirsicktohimandbeggedhimto let thesick just touchtheedgeofhiscloak,andallwhotouchedhimwerehealed."Matthew14:35-36.

Owhatanexcellentphysician ishere!There isnone likehim!Hecuresinfallibly, immediately, and perfectly! He cures infallibly. None evercametohimforhealing—whowentawaywithoutit.Heneverpracticedupon anywhomiscarried under his hand.He cures immediately.Nosoonerishisgarmenttouched—buthispatientishealed!Theleper,Matt.8:3, is no sooner touched—but immediately cured! The two blindmen,

Matt. 20:34, are no sooner touched—but their eyes were immediatelyopened! He cures perfectly, "As many as were touched—were madeperfectlywhole."Nowall thiswas toshowwhataperfectandcompleteSaviorJesusChristwouldbe,toallsinnerswhowouldcometohim.Theywouldfindhealing inhisblood,virtue inhisrighteousness,andpardonfor all their sins—whatever they were. Look! as Christ healed all thediseasesofallwhocametohim,whenhewasonearth—sohepardonsallthesins,andhealsallthewoundsofallthosesoulsthatcometohim,nowthat he is in heaven. He is a complete Savior—and shall not we becompletesaints?ShallhebealtogetheraRedeemer;andshallnotwebealtogetherbelievers?O,whatashameisthis!

Consideration3.Thereisenoughintruereligiontoengageusto be altogether Christians; and that whether we respect profit orcomfort,forgracebringsboth.

First, Godliness is a GAINFUL thing; and this is a compellingmotivethatbecomeseffectualuponall.Gainisthegodwhichtheworldworships. What will not men do—what will they not suffer—for gain?What journeys domen take by land,what voyages by sea, through hotand cold, through fair and foul, through storm and shine, through dayand night—and all for gain! Now there is no calling so gainful asgodliness; it is the most profitable employment we can take up."Godliness isprofitableuntoall things."1Timothy4:8."Godlinesswithcontentment is great gain." 1Timothy6:6. It is a great revenue. If it iscloselyfollowed,itbringsinthegreatestincome.

Indeed, somemenare religious for theworld'ssake;suchshallbesurenottogain.Butthosewhoarereligiousforpiety'ssake,shallbesurenottolose,ifheavenandearthcanrecompensethem;for"godlinesshasthepromisebothof the life thatnow is, andof thatwhich is to come."Ah,who would not be a Christian, when the gain of godliness is so great!Many gainmuch in theirworldly calling—but the profitwhich the truebeliever has from one hour's communion with God in Christ, weighsdownall the gain of theworld. "Cursed is thatmanwho countsall thegainof theworldworthonehour'scommunionwithJesusChrist,"saysthatnobleMarquis,GaleaceusCaracciola.

ItisnowheresaidinScripture,"Happyisthemanwhofindssilver,andthemanwhogetsfinegold."Theseareofnoweightinthebalanceofthesanctuary; but it is said, "Happy is the person who finds wisdom andgainsunderstanding.For theprofitofwisdom isbetter thansilver,andher wages are better than gold.Wisdom ismore precious than rubies;nothingyoudesirecancomparewithher.Sheoffersyoulifeinherrighthand,andrichesandhonorinherleft.Shewillguideyoudowndelightfulpaths; all her ways are satisfying." Proverbs 3:13-17. By wisdom andunderstandinghere,wearetounderstandthegraceofChrist;andsothespiritofGod interprets it. "Behold the fearof theLord, that iswisdom;andtodepartfromevilisunderstanding."Nowofallmerchants,hewhotradesinthiswisdomandunderstandingwillprovetherichestman—onegrainofgodlinessoutweighsallthegoldofOphir.Therearenoricheslikebeingrichingrace.For,

1.Godlinessisthemostnecessarygain.Thethingsofthisworldarenotso.Silverandgoldarenotso—wemaybehappywithoutthem.Thereisbutonethingnecessary,andthatisthegraceofJesusChristintheheart.Havethis—andhaveall.Lackthis—andlackall.

2.Godliness is themostsubstantialgain.Thethingsof thisworldaremoreshadow than substance.Pleasure,honor, andprofit comprehendall things in thisworld, and thereforeare thecarnalman's trinity. TheapostleJohncallsthem,"thelustoftheflesh,thelustoftheeyes,andtheprideoflife."This,(sayshe,)isallthatisintheworld:andtruly,ifthisbeall,allisnothing.Forwhatispleasure—butadreamandconceit?Whatishonor—butfancyandopinion?Andwhatisprofit—butathingofnaught?"Whywill you set youreyesupon thatwhich isnot?"The things of theworldhaveinthemnosoundsubstance,thoughfoolish,carnalmencallthemsubstance.Butgraceisasubstantialgood;soourLordChristcallsit,"ThatImaycausethosewholovemetoinheritsubstance,"to inheritthatwhichis.Graceisareality:otherthingsarebutshowandfancy.

3.Godlinessisthesafestgain.Thegainofworldlythingsisalwayswithdifficulty—butseldomwithsafety.Thesoulisoftenhazardedintheover-eagerpursuitofworldly things.Nay, thousandsdopawn,and lose, anddamntheirprecioussoulseternally—foralittlesilverandgold,whicharebutthegutsandgarbageoftheearth!"Forwhatshallitprofitaman,if

heshallgainthewholeworld,andlosehisownsoul?"Mark8:36.Butthegainofgodlinessiseverwithsafetytothesoul;nay,thesoulislostandundone without it, and not saved but by the attainment of it. A soulwithoutgraceisinalostandperishingcondition.Thehazardofeternityisneveroverwithus—untilthegraceofChristJesusissoughtbyus,andwroughtinus.

4. Godliness is the surestgain. As it is safe—so it is sure.Menmakegreat ventures for the world—but all runs upon uncertainty. Manyventure much, and wait long—and yet find no return—but onlydisappointment.Theysowmuch—andyet reapnothing.But thegainofgodliness is sure; "to him who sows righteousness, shall be a surereward."Andasthethingsofthisworldareuncertaininthegetting,sotheyareuncertaininthekeeping.Ifmendonotundous,mothsmay; ifrobberydoesnot,rustmay;ifrustdoesnot,firemay;towhichallearthlytreasuresareincident,asourLordChristteachesus,"Donotstoreupforyourselves treasuresonearth,wheremothand rustdestroy, andwherethieves break in and steal."Matthew 6:19. Solomon pictures the worldwith wings, "Do not wear yourself out to get rich; have thewisdom toshowrestraint.Castbutaglanceatriches,andtheyaregone,fortheywillsurelysproutwingsandflyofftotheskylikeaneagle!"Proverbs23:4-5.AmanmayberichasDivestoday—andyetpoorasLazarustomorrow.Ohowuncertainareallworldlythings!Butthetruetreasureofgraceisintheheart—thatcanneverbe lost. It isoutof thereachbothof rustandrobber.Hewhogetstheworld—getsagoodhecanneverkeep!Hewhogetsgrace—getsagoodheshallneverlose!

5.Theprofitofgodlinessliesnotonlyinthisworld—butintheworldtocome.Allotherprofit,liesinthisworldonly.Richesandhonor,etc.,arecalledthisworld'sgoods.Buttherichesofgodlinessarechieflyinheaven—intheenjoymentofGod,andJesusChrist,andtheHolySpirit,amongsaintsandangels inglory.Lo, this is thegainofgodliness;"suchhonorhaveallhissaints!"

6.Thegainofgodlinessisadurableandeternalgain.All thisworld'sgoods are perishing; perishing pleasures, perishing honors, perishingprofits,andperishingcomforts."Richesarenotforever!"SaysJob,"Haveyouenteredintothetreasuresof thesnow?"Gregoryuponthesewords

observes, that earthly treasures are treasures of snow. What pains dochildren take toscrapeandroll thesnowtogether tomakeasnow-ball,whichisnosoonerdonebuttheheatofthesundissolvesit,anditcomestonothing.Why,thetreasuresofworldlymenarebuttreasuresofsnow.Whendeathand judgmentcome, theymeltaway,andcometonothing."Richesprofit not in the day ofwrath—but righteousness delivers fromdeath."Youseeherethegreatadvantageofgodliness;sothatifwelookatprofit,we shall find enough in godliness, to engage us to be altogetherChristians.

Second, Godliness is the most COMFORTABLE profession.Therearenocomfortswhichcancompare to thecomfortsofgraceandgodliness.

1.Worldlycomfortisonlyexternal.Itisbutskin-deep,"Inthemidstoflaughter the heart is sorrowful." But the comfort which flows fromgodliness is an inward comfort, a spiritual joy; therefore it is calledgladnessofheart."Youhaveputgladnessinmyheart;"otherjoysmoothsthebrow—butthisfillstheheart.

2.Worldlycomfortisalwaysmixed.Thespringofworldlycomfortisinthe creature, in some earthly enjoyment; and, therefore, the comfort ofworldly men must needs bemixed andmuddy, "an unclean fountaincannotsendforthpurewater."Butspiritualcomforthasanupperspring.Thecomfortwhichaccompaniesgodliness,flowsfromthemanifestationsoftheloveofGodinChrist,fromtheworkingsoftheblessedSpiritintheheart—who is first a Counselor, and then a comforter. Therefore thecomforts of the saints must needs be pure and unmixed comforts; fortheyflowfromapurespring.

3.Worldlycomfortisveryfadingandtransitory."Thetriumphingofthewicked is but short, and the joy of the hypocrite is but for amoment."Solomon compares it to the "cracklingof thornsunder apot,"which isbut a blaze, and soon out. So is the comfort of carnal hearts. But thecomfortofgodlinessisadurableandabidingcomfort;"yourheartshallrejoice, and your joy no man shall take from you." The comfort ofgodlinessislasting—yeseverlasting;itabidesbyusinlife,indeath,andafterdeath.

First,"ItabidesbyusinLIFE."Graceandpeacegotogether.Godlinessnaturally brings forth comfort and peace: "The effect of righteousness,shallbepeace."ItissaidoftheprimitiveChristians,"TheywalkedinthefearoftheLord,andinthecomfortoftheHolySpirit."Acts9:31.Everydutydone inuprightness and sincerity, reflects some comfortupon thesoul. "In keeping the commands, there is great reward;" not only forkeepingofthem—butinkeepingofthem.Aseveryflower,soeverydutycarriessweetnessandrefreshingwithit.

Objection. "But who more dejected and disconsolate than believers?Whoselivesaremoreuncomfortable?Whosemouthsaremorefilledwithcomplaints,thantheirs?IfaconditionofgodlinessandChristianity isaconditionofsomuchcomfort—thenwhyaretheythus?"

Solution. That the people of God are oftentimes without comfort, Igrant,"Theymaywalkinthedark—andhavenolight."Butthisisnottheproductsofgodliness;gracebringsforthnosuchfruitasthis.Thereisathreefold rise and spring of it: Sin within, Desertion and Temptationwithout.

1.SINwithin.ThesaintsofGodarenotallspirit,andnoflesh;allgrace,andnosin.Theyaremadeupof contraryprinciples.There is lightanddarkness in the samemind; sin and grace in the samewill; carnal andspiritual in the same affections; there is "the flesh lusting against theSpirit."Inallthese,andtooofttheLordknows,isthebelieverledawaycaptive by thesewarring lusts. Sowas the holy apostle himself, "I findthen a law, that, when I would do good, evil is present withme. I seeanother law inmymembers,warring against the law ofmymind, andbringingme intocaptivity to the lawofsin."Thiswas thatwhichbrokehisspiritualpeace,andfilledhissoulwithtroubleandcomplaints,asyousee,"OwretchedmanwhoIam!whoshalldelivermefromthisbodyofdeath?" So that it is sin which interrupts the peace of God's people.Indwellinglust,stirringandbreakingforth,mustneedscausetroubleandgrief in the soul of a believer; for it is as natural for sin to bring forthtrouble,asit isforgracetobringforthpeace.Everysincontractsanewguiltuponthesoul,andguiltprovokesGod;andwherethereisasenseofguilt contracted,andGodprovoked—therecanbepopeace,noquiet inthat soul, until faith procures fresh sprinklings of the blood of Jesus

Christupontheconscience.

2.Anotherspringofthebeliever'stroubleanddisconsolatenessofspirit,istheDESERTIONSofGod.hisfollowsupontheformer.Godsometimesdisappears,andhideshimselffromhispeople,"Truly,youareaGodwhohides yourself." But the cause of God's hiding himself, is the believer'ssinning,"YouriniquitieshaveseparatedbetweenyouandyourGod,andyour sins have hid his face from you." In heaven, where there is nosinning,thereisnolosingthelightofGod'scountenanceforamoment;andifsaintsherecouldserveGodwithoutcorruption,theywouldenjoyGod without desertion; but this cannot be.While we are in this state,remaininglustswillstirandbreakforth,andthenGodwillhidehisface,and this must needs be trouble, "You did hide your face—and I wastroubled."The lightofGod'scountenance, shiningupon thesoul, is theChristian'sheavenon this sideheaven; and therefore it isnowonder ifthehidingofhisfaceislookeduponbythesoul,asoneofthedaysofhell.SoitwasbyDavid,"Thesorrowsofdeathcompassedme,thepainsofhellgotholduponme;Ifoundtroubleandsorrow."

3.Athirdspringofthebeliever'stroubleanddisconsolatenessofspirit,isthe TEMPTATIONS of Satan. He is the great enemy of saints, and heenvies thequiet and comfort that theirhearts are filledwith—when hisownconscienceisbrimmedwithhorrorandterror.Therefore,thoughheknowsthathecannotdestroytheirpeace,yethe laborstodisturb theirpeace. As the blessed Spirit of God is first a sanctifier, and then acomforter,workinggraceinordertopeace;sothiscursedspiritofhellisfirstatempter,andthenatroubler;firstpersuadingtoactsin,andthenaccusing for sin. This is his constant practice upon the spirits of God'speople. He cannot endure that they should live in the light of God'scountenance,whenhimselfisdoomedtoeternal,intolerabledarkness!

And thus you see whence it is that the people of God are often undertroubleandcomplaint.AllarisesfromthesethreespringsofSinwithin,Desertions and Temptations without. If the saints could serve Godwithout sinning, and enjoy God without withdrawing, and resist Satanwithout yielding—they would enjoy peace and comfort withoutsorrowing.Thismustbeendeavoredconstantlyhere—butitwillneverbeattained fully but in heaven. But yet so far as grace is the prevailing

principleintheheart,andsofarasthepowerofgodlinessisexercisedinthislife—sofartheconditionofachildofGodisaconditionofpeace.Foritisanundoubtedtruth,thatthefruitofrighteousnessshallbepeace.ButsupposethepeopleofGodexperiencelittleofthiscomfortinthislife,yet,

Secondly, They find it in the day of DEATH. Grace and holiness willministeruntousthen,andthatministrationwillbepeace.Abelieverhasa twofold spring of comfort, each one emptying itself intohis soul inadyingseason;one is fromabovehim,theother is fromwithinhim.Thespring which runs comfort from above him, is the blood of Christsprinkledupontheconscience;thespringthatrunscomfortfromwithinhim, is the sincerity of his heart in God's service.Whenwe lie upon adeath-bed,andcanreflectuponourprinciplesandperformances in theserviceofGod,andtherefinduprightnessandsincerityofheartrunningthrough all—this must needs be comfort. It was so to Hezekiah,"Remember,OLord,howIhavewalkedbeforeyouintruth,andwithaperfectheart;andhavedonewhowhichisgoodinyoursight."Nothingmakesadeath-bedsouneasyandhard—asa life spent in theserviceofsinandlust.Nothingmakesadeath-bedsosoftandsweet—asalifespentintheserviceofGodandChrist.OrperhapsthepeopleofGodshouldnotmeetwiththiscomfortatthetimeofdeath;yet,

Thirdly,TheyshallbesuretofinditAFTERDEATH.Iftimebringsnoneofthisfruittoripeness,yeteternityshall!Graceintime—willbegloryineternity!Holinessnow—willbehappinessthen! "Whatever aman sowshe will also reap; because the one who sows to his flesh will reapcorruption from the flesh, but the onewho sows to the Spiritwill reapeternal life from the Spirit."When sin shall end in sorrow andmisery—holiness shall end in joy and glory! "Well done, good and faithfulservant,enteryouintothejoyofyourLord!"WhoeversharesinthegraceofChrist in thisworld, shall share in the joysof Christ in theworld tocome;whichis"joyunspeakable,andfullofglory!"

Lo,hereisthefruitofgodliness.Saynow,ifthereisnotenoughintruereligion, whether we respect profit or comfort, to engage us to beChristiansthroughout?

Consideration4.Whatanentireresignationwickedmenmake

ofthemselvestotheirlusts—andshallnotwedosototheLordChrist!Theygiveupthemselveswithoutreservetothepleasuresofsin;andshallwehaveourreservesintheserviceofGod!Theyarealtogethersinners;andshallnotwebealtogethersaints!Theyrun,andfaintnot,intheserviceoftheirlusts;andshallwefaint,andnotrun,intheserviceofChrist!Shalltheservantsofcorruptionhavetheirearsboredtothedoor-postsofsin,intokenofanentireandperpetualservice,andshallwenotgiveupourselvestotheLordChrist,tobehisforever!Shallothersmakea"covenantwithhellanddeath,"andshallnotwe"joinourselvestoGodinaneverlastingcovenant that cannotbe forgotten!"Shall they takemorepainstodamntheirsouls—thanwedotosaveours!Shalltheymakemorespeedtoaplaceofpunishment,thanwedotoacrownofrighteousness!Which do you judge best, to be saved everlastingly, or to perisheverlastingly?Which do you count the best master—God or the devil?Christoryourlusts?IknowyouwilldetermineitonChrist'sside.

O then! when others serve their lusts with all their hearts—you mustserveChristwithallyourhearts.Iftheheartsofothersarefullysettodoevil—thenmuchmorelettheheartsofbelieversbefullysettodogood.

Consideration5. IfyouarenotaltogetherChristians,youwillneverbeabletoappearwithcomfortbeforeGod,nortostandinthejudgmentofthelastandgreatday.Forthissaddilemmawillsilenceeveryhypocrite:"Ifmycommandswerenotholy,just,andgood—whydoyounotobey them? If JesusChristwasnotworth thehaving—whydidyouprofesshim?Ifhewas,thenwhydidyounotcleavetohim,andclosewithhim?Ifmyordinanceswerenotappointedtoconvertandsavesouls—whydidyousitunder them,andrest in theperformanceofthem? Or if they were—then why did you not submit to the power ofthem?Ifreligionisnotgood—whydidyouprofessit?If it isgood—whydoyounotpracticeit?"

"Friend,howdidyougetinhere,withouthavingonawedding-garment?"If itwas not awedding-feast,why did you come at the invitation? If itwas,thenwhydidyoucomewithoutawedding-garment?Iwouldbutaskahypocriticalprofessorof theGospel,whathewill answer in that day?Trulyyoudepriveyourselvesofallpossibilityofananswerin"thedayofthe righteous judgment of God." It is said of the man who had no

wedding-garmenton,thatwhenChristcameandexaminedhim,hewasspeechless.Hewhoisgracelessinadayofgrace,willbespeechless inadayof judgment!ProfessingChristwithoutaheart toclosewithChrist,will leave our souls inexcusable, andmakeourdamnationunavoidableandmoreintolerable.

Thesearethemotivestoenforcetheduty;andOthatGodwouldsetthemhomeuponyourheartsandconsciences,thatyoumightnotdaretorestamoment longer in a half-work, or in beingalmostChristians—but thatyoumightbealtogetherChristians!

Question.Butyouwillsaypossibly,"HowshallIdothis?WhatmeansshallIuse,thatImayattaintoathoroughworkinmyheart;thatImaybenolongeralmost—butaltogetheraChristian?"

Answer.Now I shall lay down three rules of direction—to further andhelpyouinthisimportantduty.

Direction 1. Break off all false peace of conscience.This is thedevil's bond to hold the soul from seeking after Christ. As there is thepeaceofGod—sothereisthepeaceofSatan;buttheyareeasilyknown,for they are as contrary as heaven andhell, as light and darkness. ThepeaceofGod,flowsfromaworkofgraceinthesoul,andisthepeaceofaregeneratestate;butthepeaceofSatan is thepeaceofanunregeneratestate,itisthepeaceofdeath.InthegraveJobsaysthereispeace,"Therethewickedceasefromtroubling;"soasouldeadinsinisfullofpeace,thewickedonetroubleshimnot.

ThepeaceofGodinthesoulisapeaceflowingfromremovalofguilt,byjustifyinggrace,"Beingjustifiedbyfaithinhisblood,wehavepeacewithGod."But thepeaceofSatan in the soul arises and ismaintained by astupidity of spirit, and insensibility of guilt upon the conscience. ThepeaceofGod isapeace fromsin that fortifies tileheartagainst it, "Thepeace of God which passes all men's understanding, shall, keep yourheartsandmindsthroughChristJesus."Themoreofthispeacethereisin the soul, themore is the soul fortified against sin. But the peace ofSatan—is peace in sin, "The strong man armed keeps the house, andthereisallatpeace."Thesaint'speaceisapeacewithGod—butnotwith

sin.The sinner's peace is a peacewith sin—butnotwithGod.This is apeace better broken than kept. It is a false, a dangerous, an undoingpeace.

Mybrethren,deathandjudgmentwillbreakallpeaceofconscience—butnot thatwhich is wrought by Christ in the soul, and is the fruit of the"bloodofsprinkling.""Whenhegivesquietness,whocanmaketrouble?"Now that peace which death will break—why should you keep? Whowouldbefondofthatpeace—whichtheflamesofhellwillburnup!Andyethowmanytraveltohellthroughthefool'sparadiseofafalsepeace?Obreakoffthispeace!forwecanhavenopeacewithGodinChrist,whilethispeaceremainsinourhearts!

TheLordChristgivesnopeacetothosewhowillnotseekit;andthatmanwillneverseekit,whodoesnotseehisneedofit—hewhoisatpeaceinhis lusts, sees no need of the peace of Christ. The sinner must bewounded for sin, and troubled under it, before Christ will heal hiswounds,andgivehimpeacefromit.

Direction 2. Labor after a thoroughwork of conviction. Everyconvictionwillnotdoit.ThealmostChristianhashisconvictions,aswellasthetrueChristian,orelsehehadnevergoneso far;but theyarenotsoundandrightconvictions,orelsehewouldhavegonefarther.Godwillhave the soul truly sensibleof thebitternessof sin, before it shall tastethe sweetness of mercy. The plough of conviction must go deep, andmakedeepfurrowsintheheart,beforeGodwillsowthepreciousseedofgraceandcomfort there—thatso itmayhavedepthofearth togrow in.This is theconstantmethodofGod: first toshowmanhissin—thenhisSavior; first his danger—then his Redeemer; first his wound—then hiscure;firsthisownvileness—thenChrist'srighteousness.Wemustseetheleprosyofoursinfulness,andbebroughttocryout,"Unclean,unclean!"WemustmournforHimwhomwehavepierced—andthenhesetsopenforusa"fountaintocleansethemfromallsinandimpurity."

The sinner must see the vileness and unprofitableness of hisunrighteousness,beforeheprofitbyChrist'srighteousness.TheIsraelitesarefirststungwiththefieryserpents—andthenthebrazenserpentissetuptoheal them.Ephraimis first thoroughlyconvinced,andthenGod's

affectionsofmercyworkedtowardhim.ThusitwaswithPaul,Manasseh,the jailer, etc. So that this is the unchangeable method of God inbestowing grace—to begin with conviction of sin. O therefore labor forthorough conviction! There are three things we should especially beconvincedof.

First, be convinced of the evil of sin—the filthy and heinousnature of it. Sin is the greatest evil in the world—it wrongs God; itwoundsChrist; it grieves theHoly Spirit; it damns a precious soul. Allotherevilscannotbecomparedwiththis.ThoughtoDOsinistheworstwork—yet to SEE sin is the best sight! Sin discovered in its vileness—makesChristtobedesiredinhisfullness.

Butaboveall,labortobeconvincedofthemischiefofanunsoundheart;whatanabhorrenceitistoGod,whatcertainruinitbringsuponthesoul.O thinkoftenupon thehypocrite'shell. "For thehearts of thesepeoplearehardened,andtheirearscannothear,andtheyhaveclosedtheireyes—so their eyes cannot see, and their ears cannothear, and their heartscannotunderstand,andtheycannotturntomeandletmehealthem."

Secondly,beconvincedofthemiseryanddesperatedangerofanaturalcondition.Untilweseetheplagueofourheartsandthemiseryof our state by nature—we shall never be brought off ourselves to seekhelpinanother.

Thirdly,beconvincedoftheutterinsufficiencyandinabilityofanythingbelowChrist Jesus tominister relief to your soul inthiscase. All things besides JesusChrist are "physicians of no value."Religious duties, performances, prayers, tears, self-righteousness, availnothing in this case. They make us like the troops of Tema, to return"ashamedatourdisappointment" fromsuch"failingbrooks."Alas! it isChrist'sinfiniterighteousnesswhichmustatoneforoursins--foritisaninfiniteGodwhomwehavesinnedagainst!Ifeveryoursinispardoned--it is Christ's infinite mercy which must pardon it! If ever you arereconciledtoGod--it isChrist's infinitemeritwhichmust do it! If everyourheartischanged--itisChrist'sinfinitepowerwhichmusteffectit!Ifeveryoursoulescapeshell,andissavedatlast--itisChrist'sinfinitegracewhichmustsaveit!

Inthesethreethings,rightandsoundconvictionlies.WherevertheSpiritof God works these thorough convictions, it is in order to a true andsound conversion: for by thismeans the soul is brought under a rightqualificationforthereceivingofChrist.

AsinnercannevercometoChrist—forheisdeadinsin,inenmityagainstChrist, an enemy to God and the grace of God. But there are certainqualifications which come between the soul dead state in sin, and theworkofconversionandclosingwithChrist—wherebythesoulisputintoa capacity of receiving the Lord Jesus Christ. No man is broughtimmediately out of his dead state andmade to believe in JesusChrist;therearesomequalificationscoming inbetween.Soundconvictionsaretherightqualificationsforthesinner'sreceivingChrist.

"Ihavenotcometocall therighteous,butsinners torepentance."Luke5:32. That is, such as see themselves sinners, and thereby in a lostcondition.SoLukeexemplifiesit,"TheSonofManhascometoseekandto save those who are lost." "He is anointed, and sent to bind up thebrokenhearted,tocomfortallwhomourn."Otherefore,ifyouwouldbesound Christians, get sound convictions. Ask those who are believersindeed,andtheywilltellyou,haditnotbeenfortheirconvictions, theywould have never sought after Christ for sanctification and salvation!They will tell you they would have perished—if they had not perished;theywouldhavebeenineternalbondage—butfortheirspiritualbondage!

Direction 3. Never rest in convictions—until they end inconversion.Thisisthatwhereinmostmenmiscarry.Theyrestintheirconvictions,andtakethemforconversion—asifsinseenwerethereforesinforgiven—asifasightofthelackofgracewerethetruthoftheworkofgrace. That is a notable place in Hosea 13:12-13, "Ephraim’s guilt ispreserved;hissinisstoredup.Laborpainscomeonhim.Whenthetimecomes,hewillnotbeborn."As the child comesoutof thewomb, so isconversion born out of the womb of conviction. Now when the childsticksbetweenthewombandtheworld,itisdangerous,ithazardsthelifebothofmotherandchild.Sowhenasinnerrestsinconviction,andgoesnofarther—butsticksinthewomb—thisisverydangerous,andhazardsthe life of the soul. Youwho are at any timeunder convictions,O takeheedofrestinginthem—donotstickinthewomb!

Thoughitistrue,thatconvictionisthefirststeptoconversion—yetitisnotconversion.Amanmaycarryhisconvictionsalongwithhimintohell.What is thatwhich troublespoorcreatures,whentheycome todie,butthis—-I have not improved my convictions; at such a time I wasconvincedofsin—butyetIwentoninsininthefaceofmyconvictions;insuch a sermon I was convinced of such a duty—but I slighted theconviction;IwasconvincedofmylackofChrist,andofthereadinessofChristtopardonandsave;butalas!Ifollowednottheconviction.

Remember this; slighted convictions are the worst death-bedcompanions.Therearetwothingsespecially,whichaboveallothersmakeadeath-bedveryuncomfortable:

1.Purposesandpromisesnotperformed.

2.Convictionsslightedandnotimproved.WhenamantakesuppurposestoclosewithChrist—andyetputsthemnotintoexecution;andwhenheis convinced of sin and duty—and yet improves not his convictions—Othiswillstingandwoundatlast!Nowtherefore,hastheSpiritoftheLordbeenatworkinyoursouls?Haveyoueverbeenconvincedoftheevilofsin,ofthemiseryofanaturalstate,oftheinsufficiencyofallthingsunderheaventohelp,of the fullnessandrighteousnessofJesusChrist,of thenecessityofrestinguponhimforpardonandpeace,forsanctificationandsalvation?Haveyoueverbeenreallyconvincedof thesethings?Othen,asyouloveyourownsouls,aseveryouhopetobesavedatlast,andenjoyGodforever—improvetheseconvictions,andbesurethatyoudonotrestinthemuntiltheyriseuptoathoroughclosewiththeLordJesusChrist,andsoendinasoundandperfectconversion!Thusshallyoubenotonlyalmost—butaltogetheraChristian!

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