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02 - The Almost Christian - Sermons on Several Occasions · Philosophy and Faith

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  Speaker 1: The almost Christian. Almost thou persuadest me to be a
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  Speaker 1: Christian Acts Chapter twenty six, Verse twenty eight. And many
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  Speaker 1: there are who go thus far. Ever since the Christian
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  Speaker 1: religion was in the world, there have been many in
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  Speaker 1: every age and nation who were almost persuaded to be Christians.
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  Speaker 1: But seeing it avails nothing before God to go only
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  Speaker 1: thus far, it highly imports us to consider first what
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  Speaker 1: is implied in being almost. Secondly what in being altogether
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  Speaker 1: a Christian? Now in the being almost a Christian is
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  Speaker 1: implied first Heathen honesty. No one, i suppose, will make
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  Speaker 1: any question of this, especially since by Heathen honesty here
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  Speaker 1: I mean not that which is recommended in the writings
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  Speaker 1: of their philosophers only, but such as the common Heathens
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  Speaker 1: expected one of another, and many of them actually practiced
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  Speaker 1: by the rules of this. They were taught that they
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  Speaker 1: ought not to be unjust, not to take away their
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  Speaker 1: neighbour's goods, either by robbery or theft, not to oppress
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  Speaker 1: the poor, neither to use extortion toward any not to
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  Speaker 1: cheat or overreach either the poor or rich in whatsoever
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  Speaker 1: commerce they had with them, to defraud no man of
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  Speaker 1: his right, And if it were possible to owe no
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  Speaker 1: man anything. Again, the common Heathens allowed that some regard
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  Speaker 1: was to be paid to truth as well as to justice.
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  Speaker 1: And accordingly they not only held him in abomination who
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  Speaker 1: was forsworn, who called God to witness to a lie,
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  Speaker 1: but him also who was known to be a slanderer
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  Speaker 1: of his neighbor, who falsely accused any man. And indeed
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  Speaker 1: little better did they esteem wilful liars of any sort,
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  Speaker 1: accounting them the disgrace of human kind and the pests
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  Speaker 1: of society. Yet again there was a source of love
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  Speaker 1: and assistance which they expected one from another. They expected
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  Speaker 1: whatever assistance any one could give another without prejudice to himself.
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  Speaker 1: And this they extended not only to those little offices
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  Speaker 1: of humanity, which are performed without any expense or labor,
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  Speaker 1: but likewise to the feeding the hungry, if they had
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  Speaker 1: food to spare, the clothing the naked with their own
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  Speaker 1: superfluous raiment, and in general the giving to any that
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  Speaker 1: needed such things as they needed not themselves. Thus far
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  Speaker 1: in the lowest account of it, Heathen honesty went. The
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  Speaker 1: first thing implied in the being almost a Christian. A
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  Speaker 1: second thing implied in being almost a Christian is the
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  Speaker 1: having a form of godliness, that godliness which is prescribed
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  Speaker 1: in the Gospel of Christ, the having the outside of
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  Speaker 1: a real Christian. Accordingly, the almost Christian does nothing which
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  Speaker 1: the Gospel forbids. He taketh not the name of God
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  Speaker 1: in vain, he blesseth and curseth not. He sweareth not
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  Speaker 1: at all. But his communication is yea, yea, nay, nay.
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  Speaker 1: He profanes not the day of the Lord, nor suffers
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  Speaker 1: it to be profaned even by the stranger that is
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  Speaker 1: within his gaits. He not only avoids all actual adultery, fornication,
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  Speaker 1: and uncleanness, but every word or look that either directly
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  Speaker 1: or indirectly tends thereto nay, and all idle words, abstaining
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  Speaker 1: both from detraction, backbiting, tale bearing, evil speaking, and from
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  Speaker 1: all foolish talking and jesting eutrapelia a kind of virtue
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  Speaker 1: in the heathen moralist's account, briefly, from all conversation that
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  Speaker 1: is not good to the use of edifying, and that
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  Speaker 1: consequently grieves the Holy Spirit of God, whereby we are
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  Speaker 1: sealed to the day of redemption. He abstains from wine
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  Speaker 1: wherein is excess, from revelings and gluttony. He avoids, as
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  Speaker 1: much as in him lies all strife and contention, continually
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  Speaker 1: endeavoring to live peaceably with all men. And if he
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  Speaker 1: suffer wrong, he avengeth not himself, neither returns evil for evil.
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  Speaker 1: He is no railer, no brawler, no scoffer, either at
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  Speaker 1: the faults or infirmities of his neighbor. He does not
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  Speaker 1: willingly wrong, hurt or grieve any man. But in all
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  Speaker 1: things acts and speaks by that plain rule, whatsoever are
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  Speaker 1: wouldest not he should do unto thee that do not
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  Speaker 1: thou to another. And in doing good he does not
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  Speaker 1: confine himself to cheap and easy offices of kindness, but
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  Speaker 1: labors and suffers for the profit of many, that by
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  Speaker 1: all means he may help some in spite of toil
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  Speaker 1: or pain. Whatsoever his hand findeth to do, he doeth
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  Speaker 1: it with his might, whether it be for his friends
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  Speaker 1: or for his enemies, for the evil or for the good.
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  Speaker 1: For being not slothful in this or in any business,
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  Speaker 1: as he hath opportunity, he doeth good all man, of
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  Speaker 1: good to all men, and to their souls as well
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  Speaker 1: as their bodies. He reproves the wicked, instructs the ignorant,
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  Speaker 1: confirms the wavering, quickens the good, and comforts the afflicted.
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  Speaker 1: He labors to awaken those that sleep, to lead those
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  Speaker 1: whom God hath already awakened to the fountain opened for
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  Speaker 1: sin and for uncleanness, that they may wash thereinn and
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  Speaker 1: be clean, and to stir up those who are saved
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  Speaker 1: through faith, to adorn the Gospel of Christ in all things.
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  Speaker 1: He that hath the form of Godliness uses also the
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  Speaker 1: means of grace. Yea, all of them, and at all opportunities.
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  Speaker 1: He constantly frequents the House of God, and that not
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  Speaker 1: as the manner of some is. Who come into the
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  Speaker 1: presence of the most High, either loaded with gold and
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  Speaker 1: costly apparel, or in all the gaudy vanity of dress,
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  Speaker 1: and either by their unseasonable civilities to each other or
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  Speaker 1: the impertinent gaiety of their behavior, disclaim all pretensions to
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  Speaker 1: the form, as well as to the power of Godliness.
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  Speaker 1: Would to God. There were none even among ourselves, who
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  Speaker 1: fall under the same condemnation. Who come into this house,
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  Speaker 1: it may be gazing about, or with all the signs
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  Speaker 1: of the most listless, careless indifference, though sometimes they may
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  Speaker 1: seem to use a prayer to God for his blessing
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  Speaker 1: of what they are entering upon, who, during that awful
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  Speaker 1: service are either asleep or reclined in the most convenient
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  Speaker 1: posture for it, or as though they supposed God was asleep,
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  Speaker 1: talking with one another, or looking around as utterly void
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  Speaker 1: of employment. Neither let these be accused of the form
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  Speaker 1: of godliness. No, he who has even this behaves with
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  Speaker 1: seriousness and attention in every part of that solemn service.
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  Speaker 1: More especially when he approaches the table of the Lord.
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  Speaker 1: It is not with a light or careless behavior, but
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  Speaker 1: with an air gesture and deportment which speaks nothing else
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  Speaker 1: but God, be merciful to me, a sinner. To this,
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  Speaker 1: if we add the constant use of family prayer by
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  Speaker 1: those who are masters of families, and the setting times
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  Speaker 1: apart for private addresses to God with a daily seriousness
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  Speaker 1: of behavior, he who uniformly practices this outward religion has
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  Speaker 1: the form of godliness. There needs but one thing more
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  Speaker 1: in order to his being almost a Christian, and that
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  Speaker 1: is sincerity. By sincerity, I mean a real inward principle
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  Speaker 1: of religion, from whence these outward actions flow. And indeed,
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  Speaker 1: if we have not this we have not heathen honesty, No,
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  Speaker 1: not so much of it as will answer the demand
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  Speaker 1: of a heathen epicurean poet. Even this poor wretch, in
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  Speaker 1: his sober intervals, is able to testify odorant picare bony
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  Speaker 1: virtutis amore odorant picare mali formidine poene. Good men avoid
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  Speaker 1: sin from the love of virtue. Wicked men avoid sin
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  Speaker 1: from a fear of punishment. So that if a man
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  Speaker 1: only abstains from doing evil in order to avoid punishment
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  Speaker 1: known pascays in cruce corvos, thou shalt not be hanged,
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  Speaker 1: saith the pagan there thou hast thy reward. But even
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  Speaker 1: he will not allow such a harmless man as this
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  Speaker 1: to be so much as a good heathen. If then
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  Speaker 1: any man, from the same motive viz. To avoid punishment,
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  Speaker 1: to avoid the loss of his friends, or his gain
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  Speaker 1: or his reputation, should not only abstain from doing evil,
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  Speaker 1: but also do ever so much good yea, and use
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  Speaker 1: all the means of grace. Yet we could not with
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  Speaker 1: any propriety say this man is even almost a Christian.
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  Speaker 1: If he has no better principle in his heart, he
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  Speaker 1: is only a hypocrite altogether, sincerity, therefore, is necessarily implied
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  Speaker 1: in the being almost a Christian, a real design to
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  Speaker 1: serve God, a hearty desire to do his will. It
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  Speaker 1: is necessarily implied that a man have a sincere view
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  Speaker 1: of pleasing God in all things, in all his conversation,
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  Speaker 1: in all his actions, in all he does or leaves undone.
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  Speaker 1: This design, if any man be almost a Christian, runs
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  Speaker 1: through the whole tenor of his life. This is the
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  Speaker 1: moving principle, both in his doing good, his abstaining from evil,
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  Speaker 1: and his using the ordinances of God. But here it
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  Speaker 1: will probably be inquiet. Is it possible that any man
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  Speaker 1: living should go as far as this and nevertheless be
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  Speaker 1: only almost a Christian? What more than this can be
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  Speaker 1: implied in the being a Christian altogether? I answer first
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  Speaker 1: that it is possible to go thus far and yet
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  Speaker 1: be but almost a Christian. I learn not only from
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  Speaker 1: the oracles of God, but also from the testimony of experience. Brethren,
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  Speaker 1: great is my boldness towards you in this behalf, and
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  Speaker 1: forgive me this wrong. If I declare my own folly
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  Speaker 1: upon the housetop for yours on the Gospel's sake, Suffer
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  Speaker 1: me then to speak freely of myself, even as of
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  Speaker 1: another man. I am content to be a base, so
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  Speaker 1: ye may be exalted, and to be yet more vile
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  Speaker 1: for the glory of my Lord. I did go thus
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  Speaker 1: far for many years, as many of this place can testify,
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  Speaker 1: using diligence to estee all evil, and to have a
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  Speaker 1: conscience void of offense, redeeming the time, buying up every
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  Speaker 1: opportunity of doing all good to all men, constantly and carefully,
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  Speaker 1: using all the public and all the private means of grace,
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  Speaker 1: endeavoring after a steady seriousness of behavior at all times.
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  Speaker 1: I did all places, and God is my record before
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  Speaker 1: whom I stand, doing all this in sincerity, having a
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  Speaker 1: real design to serve God, a hearty desire to do
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  Speaker 1: his will in all things, to please Him who had
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  Speaker 1: called me to fight the good fight and to lay
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  Speaker 1: hold of eternal life. Yet my own conscience beareth me
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  Speaker 1: witness in the Holy Ghost that all this time I
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  Speaker 1: was but almost a Christian. If it be inquired, what
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  Speaker 1: more than this is implied in the being altogether a Christian?
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  Speaker 1: I answer first the love of God, For thus saith
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  Speaker 1: his word. Thou shalt love the Lord Thy God with
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  Speaker 1: all thy heart, and with all thy soul, and with
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  Speaker 1: all thy mind, and with all thy strength. Such a
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  Speaker 1: love is this, as engrosses the whole heart, as breaks
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  Speaker 1: up all the affections, as fills the entire capacity of
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  Speaker 1: the soul, and employs the utmost extent of all its faculties.
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  Speaker 1: He that thus loves the Lord, his God, his spirit
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  Speaker 1: continually rejoiceth in God, his Savior. His delight is in
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  Speaker 1: the Lord, his Lord, and his All, to whom in
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  Speaker 1: everything he giveth thanks. All. His desire is unto God
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  Speaker 1: and to the remembrance of His name. His heart is
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  Speaker 1: ever crying out, Whom have I in Heaven but Thee.
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  Speaker 1: And there is none upon earth that I desire beside THEE. Indeed,
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  Speaker 1: what can he desire beside God? Not the world or
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  Speaker 1: the things of the world. For He is crucified to
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  Speaker 1: the world, and the world crucified to him. He is
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  Speaker 1: crucified to the desire of the flesh, the desire of
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  Speaker 1: the eye, and the pride of life. Yea, he is
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  Speaker 1: dead to pride of every kind. For love is not
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  Speaker 1: puffed up. But he that dwelleth in Love, dwelleth in God,
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  Speaker 1: and God in him is less than nothing in his
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  Speaker 1: own eyes. The second thing implied in the being altogether
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  Speaker 1: a Christian is the love of our neighbor. For thus
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  Speaker 1: said our Lord in the following words, thou shalt love
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  Speaker 1: thy neighbor as thyself. If any man ask who is
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  Speaker 1: my neighbor, we reply every man in the world, every
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  Speaker 1: child of his who is the father of the spirits
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  Speaker 1: of all flesh. Nor may we in any wise except
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  Speaker 1: our enemies, or the enemies of God and their own souls.
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  Speaker 1: But every Christian loveth these also as himself. Yea, as
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  Speaker 1: Christ loved us. He that would more fully understand what
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  Speaker 1: manner of love this is may consider Saint Paul's description
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  Speaker 1: of it. It is long suffering and kind. It envieth not.
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  Speaker 1: It is not rash or hasty in judging. It is
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  Speaker 1: not puffed up. That maketh him that loves the least.
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  Speaker 1: The servant of all. Love doth not behave itself unseemly,
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  Speaker 1: but becometh all things to all men. She seeketh not
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  Speaker 1: her own, but only the good of others, that they
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  Speaker 1: may be saved. Love is not provoked. It casteth out
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  Speaker 1: which he who hath is wanting. In love. It thinketh
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  Speaker 1: no evil It rejoiceth not in iniquity, but rejoiceth in
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  Speaker 1: the truth. It covereth all things, believeth all things, hopeth
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  Speaker 1: all things, endureth all things. There is yet one thing
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  Speaker 1: more that may be separately considered, though it cannot actually
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  Speaker 1: be separate from the preceding, which is implied in the
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  Speaker 1: being altogether a Christian. And that is the ground of
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  Speaker 1: all even faith. Very excellent things are spoken of this
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  Speaker 1: throughout the oracles of God. Every one set the beloved
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  Speaker 1: disciple that believeth is born of God, to as many
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  Speaker 1: as received him. Gave he power to become the sons
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  Speaker 1: of God, even to them that believe on his name.
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  Speaker 1: And this is the victory that overcometh the world, even
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  Speaker 1: our faith. Yea, our Lord himself declares, he that believeth
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  Speaker 1: in the Son hath everlasting life, and cometh not into condemnation,
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  Speaker 1: but is passed from death unto life. But here let
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  Speaker 1: no man deceive his own soul. It is diligently to
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  Speaker 1: be noted. The faith which bringeth not forth repentance and
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  Speaker 1: love and all good works, is not that right living faith,
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  Speaker 1: but a dead and devilish one. For even the devils
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  Speaker 1: believe that Christ was born of a virgin, that he
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  Speaker 1: wrought all kinds of miracles, declaring himself very God, that
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  Speaker 1: for our sakes he suffered a most painful death to
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  Speaker 1: redeem us from death everlasting, that he rose again the
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  Speaker 1: third day, that he ascended into Heaven and sitteth at
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  Speaker 1: the right hand of the Father, and at the end
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  Speaker 1: of the world shall come again to judge both the
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  Speaker 1: quick and dead. These articles of our faith. The devils believe,
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  Speaker 1: and so they believe all that is written in the
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  Speaker 1: Old and New Testament. And yet for all this faith
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  Speaker 1: they be but devils. They remain still in their damnable estate,
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  Speaker 1: lacking the very true Christian faith. Homily on the Salvation
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  Speaker 1: of Man. The right and true Christian faith is to
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  Speaker 1: go on the words of our own Church, not only
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  Speaker 1: to believe that holy scripture and the articles of our
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  Speaker 1: faith are true, but also to have a sure trust
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  Speaker 1: and confidence to be saved from everlasting damnation by Christ.
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  Speaker 1: It is a sure trust and confidence which a man
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  Speaker 1: hath in God, that by the merits of Christ, his
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  Speaker 1: sins are forgiven, and he reconciled to the favor of God.
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  Speaker 1: Whereof doth follow a loving heart to obey His commandments. Now,
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  Speaker 1: whosoever hath this faith, which purifies the heart by the
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  Speaker 1: power of God, who dwelleth therein from pride, anger, desire,
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  Speaker 1: from all unrighteousness, from all filthiness of flesh and spirit,
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  Speaker 1: which fills it with love stronger than death, both to
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  Speaker 1: God and to all mankind, Love that doeth the works
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  Speaker 1: of God, glorying to spend and to be spent for
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  Speaker 1: all men, and that endureth with joy, not only the
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  Speaker 1: reproach of Christ, the being mocked, despised and hated of
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  Speaker 1: all men. But whatsoever the wisdom of God permits the
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  Speaker 1: malice of men or devils to inflict. Whosoever hath this faith, thus,
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  Speaker 1: working by love, is not almost only, but altogether a Christian.
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  Speaker 1: But who are the living witnesses of these things? I
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  Speaker 1: beseech you, brethren, as in the presence of that God
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  Speaker 1: before whom hell and destruction are without a covering, how
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  Speaker 1: much more the hearts of the children of men, that
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  Speaker 1: each of you would ask his own heart? Am I
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  Speaker 1: of that number? Do I so far practice justice, mercy
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  Speaker 1: and truth as even the rules of heathen honesty require?
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  Speaker 1: If so have I the very outside of a Christian
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  Speaker 1: the form of Godliness. Do I abstain from evil from
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  Speaker 1: whatsoever is forbidden in the written word of God. Do
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  Speaker 1: I whatever good my hand findeth to do, do it
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  Speaker 1: with my might. Do I seriously use all the ordinances
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  Speaker 1: of God at all opportunities? And is all this done
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  Speaker 1: with a sincere design and desire to please God in
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  Speaker 1: all things? Are not many of you conscious that you
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  Speaker 1: never came thus far, that you have not been even
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  Speaker 1: almost to Christian, that you have not come up to
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  Speaker 1: the standard of Heathen honesty at least, not to the
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  Speaker 1: form of Christian godliness. Much less hath God seen sincerity
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  Speaker 1: in you a real design of pleasing Him in all things.
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  Speaker 1: You never so much as intended to devote all your
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  Speaker 1: words and works, your business, studies, diversions to His glory.
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  Speaker 1: You never even designed or desired that whatsoever you did
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  Speaker 1: should be done in the name of the Lord Jesus,
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  Speaker 1: and as such should be a spiritual sacrifice acceptable to
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  Speaker 1: God through Christ. But supposing you had do good desireindes
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  Speaker 1: and good desires make a Christian by no means unless
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  Speaker 1: they are brought to good effect. Hell is paved saith
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  Speaker 1: one with good intentions. The Great question of all them
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  Speaker 1: still remains. Is the love of God shed abroad in
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  Speaker 1: your heart? Can you cry out, my God and my all?
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  Speaker 1: Do you desire nothing but Him? Are you happy in God?
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  Speaker 1: Is He your glory, your delight, your crown of rejoicing?
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  Speaker 1: And is this commandment written in your heart? That he
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  Speaker 1: who loveth God love his brother? Also? Do you then
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  Speaker 1: love your neighbor as yourself? Do you love every man,
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  Speaker 1: even your enemies, even the enemies of God, as your
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  Speaker 1: own soul? As Christ loved you? Yea, dost thou believe
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  Speaker 1: that Christ loved thee and gave himself for thee. Hast
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  Speaker 1: thou faith in his blood? Believest thou the Lamb of
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  Speaker 1: God hath taken away thy sins and cast them as
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  Speaker 1: a stone into the depth of the sea. That he
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  Speaker 1: hath blotted out the handwriting that was against thee, taking
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  Speaker 1: it out of the way, nailing it to his cross.
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  Speaker 1: Hast thou indeed redemption through his blood, even the remission
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  Speaker 1: of thy sins. And doth his spirit bear witness with
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  Speaker 1: thy spirit that thou art a child of God, the
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  Speaker 1: God and Father of our Lord, Jesus Christ, who now
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  Speaker 1: standeth in the midst of us knoweth that if any
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  Speaker 1: man die without this faith and this love good, it
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  Speaker 1: were for hidden that he had never been born awake.
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  Speaker 1: Then thou that sleepest and call upon thy God, call
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  Speaker 1: in the day when he may be found. Let him
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  Speaker 1: not rest till he make his goodness to pass before THEE,
• 20:45
  Speaker 1: till he proclaim unto THEE the name of the Lord,
• 20:48
  Speaker 1: the Lord, the Lord God, merciful and gracious, long suffering
• 20:52
  Speaker 1: and abundant in goodness and truth, keeping mercy for thousands,
• 20:57
  Speaker 1: forgiving iniquity and transgression and sin. Let no man persuade
• 21:02
  Speaker 1: THEE by vain words to rest short of this prize
• 21:05
  Speaker 1: of thy high calling. But cry unto him day and night, who,
• 21:10
  Speaker 1: while we were without strength, died for the ungodly. Until
• 21:14
  Speaker 1: thou knowest in whom thou hast believed, and canst say,
• 21:17
  Speaker 1: my Lord and my God, remember always to pray and
• 21:22
  Speaker 1: not to faint, till thou also canst lift up thy
• 21:25
  Speaker 1: hand unto heaven and declare to him that liveth for
• 21:28
  Speaker 1: ever and ever. Lord, Thou knowest all things. Thou knowest
• 21:33
  Speaker 1: that I love THEE. May we all thus experience what
• 21:37
  Speaker 1: it is to be, not almost only, but altogether Christians
• 21:42
  Speaker 1: being justified freely by His grace through the redemption that
• 21:45
  Speaker 1: is in Jesus, knowing we have peace with God through
• 21:49
  Speaker 1: Jesus Christ, rejoicing in hope of the glory of God,
• 21:53
  Speaker 1: and having the Love of God shed abroad in our
• 21:56
  Speaker 1: hearts by the Holy Ghost given unto us. End of
• 22:00
  Speaker 1: Section two.