The Fourth Question

4. What is the reason that many go no farther in the profession of religion, than to be almost Christians?

Reason 1: It is because they deceive themselves in the truth of their own condition, they mistake their state, and think it good and safe, when it is bad and dangerous. A man may look upon himself as a member of Christ, and yet God may look upon him as a vessel of wrath. A child of God, by looking more upon his sins than his graces, more upon his failings than his faith, more upon indwelling lusts than renewing grace, may think his case very bad, when yet it is very good. I am black, says the Spouse (Song of Solomon 1:5), and yet says Christ, O you fairest among women (Song of Solomon 1:8). So the sinner by looking more upon his duties than his sins, may think he sees his name written in the book of life, and yet be in the account of God a very reprobate.

There is nothing more common than for a man to think himself something, when he is nothing, and so he deceives himself. Many a man blesses himself in his interest in Christ, when he is indeed a stranger to him. Many a man thinks his sin pardoned when alas he is still in the gall of bitterness and bond of iniquity. Many a man thinks he has grace when he has none. There is (says Solomon) one that makes himself rich, and yet has nothing. This was the very temper of Laodicea: You say I am rich and increased with goods, and have need of nothing, and do not know — pray mind that — that you are wretched and miserable, and poor, and blind and naked.

You do not know] — as bad as she was, she thought her state good; as poor as she was in grace, she thought she was rich; as miserable and naked as she was, yet she thought she had need of nothing.

Now there are several rises or grounds of this mistake.

I'll name five to you.

First, the desperate deceitfulness of the heart of every natural man (Jeremiah 17:9): the heart is deceitful above all things. The Hebrew is 〈in non-Latin alphabet〉; the word 〈in non-Latin alphabet〉 is the same with Jacob's name. Now you know he was a supplanter of his brother Esau; he is rightly called Jacob, says he, for he has supplanted me these two times.

So the word signifies to be fraudulent, subtle, deceitful and supplanting. Thus is the heart of every natural man, 〈in non-Latin alphabet〉 — deceitful above all things.

You read of the deceitfulness of the tongue.

- And of the deceitfulness of riches. - And of the deceitfulness of beauty. - And of the deceitfulness of friends.

But yet the heart is deceitful above them all. Indeed, you read of the deceitfulness of Satan, yet truly a man's heart is a greater deceiver than he, for he could never deceive a man, if his own heart did not deceive him.

Now it is from here that a man presumes upon the goodness of his case, from the desperate treachery of his own heart.

How common is it for men to boast of the goodness of their hearts: I thank God, though I do not make such a show and pretense as some do, yet I have as good a heart as the best. Oh, do but hear Solomon in this case: He that trusts in his own heart is a fool. Will any wise man commit his money to a cutpurse? Will he trust a cheat? It is a good rule, 〈in non-Latin alphabet〉, remember to distrust, and it was Augustine's prayer, domine libera me a meipso. That man that trusts to his own heart, shall be sure to find himself deceived at last.

Secondly, this mistake arises from the pride of a man's spirit. There is a proud heart in every natural man; there was much of this pride in Adam's sin, and there is much of it in all Adam's sons; it is a radical sin, and from here arises this overweening opinion of a man's state and condition. Solomon says, be not righteous overmuch. Augustine, speaking occasionally of those words, says, it is not justitia sapientis, but superbia praesumentis — not meant of the righteousness of the wise man, but of the pride of the presumptuous man. Now in this sense every carnal man is righteous overmuch: though he has none of that righteousness which commends him to God (namely, the righteousness of Christ), yet he has too much of that righteousness which commends him to himself, and that is self-righteousness.

A proud man has an eye to see his beauty, but not his deformity, his parts but not his spots, his seeming righteousness, but not his real wretchedness.

It must be a work of grace that must show a man the want of grace. The haughty eye looks upward, but the humble eye looks downward, and therefore this is the believer's motto: the least of saints, the greatest of sinners. But the carnal man's motto is, I thank God I am not as other men.

Thirdly, many deceive themselves with common grace instead of saving, through that resemblance that is between them. As many take counterfeit money for current coin, so do too many take common grace for true — in similibus facilis est deceptio. Saul took the devil for Samuel, because he appeared in the mantle of Samuel. So many take common grace for saving, because it is like saving grace. A man may be under a supernatural work, and yet fall short of a saving work; the first raises nature, the second only renews nature. Though every saving work of the Spirit be supernatural, yet every supernatural work of the Spirit is not saving, and hence many deceive their own souls, by taking a supernatural work for a saving work.

Fourthly, many mistake a profession of religion for a work of conversion, and an outside reformation for a sure sign of inward regeneration. If the outside of the cup be washed, then they think all is clean though it be never so foul within. This is the common rock that so many souls split upon, to their eternal hazard, taking up a form of godliness, but denying the power thereof.

Fifthly, want of a home application of the law of God to the heart and conscience, to discover to a man the true state and condition he is in.

Where this is wanting, a man will sit down short of a true work of grace, and will reckon his case better than it is. That is a notable passage which the Apostle hints concerning himself (Romans 7:9): I was alive without the law once, but when the commandment came, sin revived and I died.

Here you have an account of the different apprehensions Paul had of his condition, with and without the word.

1. Here is his apprehension of his condition without the word, I was alive (says he) without the Law. Paul had the law, for he was a Pharisee, and they had the form of knowledge, and of the truth of the law, therefore when he says he was without the law, you must not take him literally, but spiritually. He was without the power and efficacy of it upon his heart and conscience, convincing and awakening, and discovering sin. And so long as this was his case, he doubted not of his state, he was confident of the goodness of his condition. This he hints when he says, I was alive, but then,

2. Here is his apprehension of his condition with the word, and that is quite contrary to what it was before. When the commandment came (says he) then sin revived and I died.

When the Word of the Lord came with power upon his soul, when the Spirit of God set it home effectually upon his conscience, that is meant by the coming of the Commandment. Then sin revived and I died, that is, I saw the desperateness of my case, and the filthiness of all my self-righteousness.

Then my hope ceased, and my confidence failed, and as before I thought myself alive, and my sin dead, so when God had awakened conscience by the Word, then I saw my sin alive and powerful, and myself dead and miserable.

So that this is the first reason why men go no farther in the profession of religion, than to be almost Christians.

It is because they mistake their state, and think it good, when it is not, which mistake has a fivefold rise.

A deceitful heart.

A proud spirit.

Taking common grace, for saving.

Outward reformation, for true regeneration.

Want of a home application of the Law of God to the heart and conscience.

Reason 2. It is from Satan's cunning, who if he cannot keep sinners in their open profaneness, then he labors to persuade them to take up with a form of godliness. If he cannot entice them on in their lusts with a total neglect of Heaven, then he entices them to such a profession as is sure to fall short of Heaven. He will consent to the leaving some sin, so as we do but keep the rest; and to the doing some duties, so as we neglect the rest. Nay, rather than part with his interest in the soul, he will yield far to our profession of religion, and consent to anything but our conversion and closing with Christ for salvation. He cares not which way we come to Hell, so as he gets us but there at last.

Reason 3. It is from worldly and carnal policy. This is a great hindrance to many — policy many times enters objections against piety. Jehu will not part with his calves, lest he hazards his kingdom.

Among many men there would be more zeal and honesty, were there less design and policy. There is an honest policy that helps religion, but carnal policy hinders it.

We are commanded to be wise as serpents — now the serpent is the subtlest of creatures — but then we must be innocent as doves. If piety be without policy, it wants security; if policy be without piety, it wants integrity. Piety without policy is too simple to be safe, and policy without piety is too subtle to be good.

Let men be as wise, as prudent, as subtle, as watchful as they will, but then let it be in the way of God, let it be joined with holiness and integrity.

That is a cursed wisdom, that forbids a man to launch any farther out in the depth of religion than he can see the land, lest he be taken in a storm before he can make safe to shore again.

Reason 4. There is some lust espoused in the heart, that hinders a hearty close with Christ. Though they bid fair yet they come not to God's terms. The young man would have eternal life, and he bids fair for it, a willing obedience to every command but one. But only one — and will not God abate him one? Is he so severe? Will he not come down a little in his terms, when man rises so high? Must man yield all? Will God yield nothing?

No, my brethren, he that underbids for Heaven shall as surely lose it, as he that will give nothing for it. He that will not give all he has, part with all for the pearl of great price, shall as surely go without it, as he that never once bargains for it.

The not coming up to God's terms is the ruin of thousands of souls. Nay, it is that upon which all that perish, do perish. A naked sinner, to a naked Christ; a bleeding, broken sinner, to a bleeding, broken Christ — these are God's terms.

Most professors are like iron between two equal lodestones: God draws, and they incline towards God, and the world draws, and they incline to the world. They are between both — they would not leave God for the world, if they might not be engaged to leave the world for God.

But if they must part with all, with every lust, every darling, every beloved sin, why then the spirit of Demas possesses them, and God is forsaken by them.

My brethren, this is the great reason why many that are come to be almost Christians, go no farther. Some one beloved lust or other hinders them, and after a long and high profession, parts Christ and them forever. They did run well, but here it is that they give out, and after all fall short and perish to eternity.

Thus having answered these four questions, namely: 1. How far a man may go in the way to Heaven, and yet be but almost a Christian. 2. From where it is that a man goes so far as to be almost a Christian. 3. From where it is that a man is but almost a Christian, when he has gone thus far. 4. What is the reason men go no farther in religion than to be almost Christians.

I proceed now to the Application.

1. That salvation is not so easy a thing as it is imagined to be. This is attested by our Lord Christ himself (Matthew 7:14): Strait is the gate and narrow is the way that leads to life, and few there be that find it. The gate of conversion is a very strait gate, and yet every man that would be saved eternally must enter in at this strait gate, for salvation is impossible without it. Except a man be born again (born from above) he cannot see the Kingdom of God (John 3:3).

Not that this gate is strait simply and in respect of itself; no, for converting grace is free, the gate of mercy stands open all the day long; in the tenders of Gospel grace, none are excluded, unless they exclude themselves, Christ does not say, if such and such, will come to me, I will not cast them out, but him that comes to me, (be he who, or what he will, if he has a heart to close with me) I will in no wise cast him out, he says not if this or that man will, here is water of life for him, but if any man will, let him take the water of life freely, Christ grudges mercy to none, though salvation was dearly purchased for us, yet it is freely proffered to us.

So that the gate which leads to life is not strait on Christ's part, or in respect of itself, but it is strait in respect of us, because of our lusts and corruptions, which make the entrance difficult, a needle's eye is big enough for a thread to pass through, but it is a straight passage for a cable rope, either the needle's eye must be enlarged, or the cable rope must be untwisted, or the entrance is impossible. So it is in this case, the gate of conversion is a very straight passage, for a carnal corrupt sinner to go in at; the soul can never pass through with any one lust beloved and espoused, and therefore the sinner must be untwisted from every lust, he must lay aside the love of every sin, or he can never enter in at this gate, for it is a straight gate.

And when he is in at this straight gate, he meets with a narrow way to walk in, so our Lord Christ says, narrow is the way that leads to life, and what way is this but the way of sanctification? For without holiness no man shall ever see the Lord.

Now this way of sanctification is a very narrow way, for it lies over the neck of every lust, and in the exercise of every grace, subduing the one, and improving the other; dying daily, and yet living daily, dying to sin and living to God, this is the way of sanctification; And oh how few are there who walk in this way, the broad way has many travelers in it, but this narrow way is like the ways of Canaan in the days of Shamgar, it is said (Judges 5:6), In the days of Shamgar the Son of Anath, the highways were unoccupied, and the travelers walked through byways, in the Hebrew it is [〈 in non-Latin alphabet 〉] through crooked ways, the way of holiness is by the most an unoccupied way, so says the Prophet (Isaiah 35:8-9), A way shall be there, and it shall be called the way of holiness, the unclean shall not pass over it, no lion shall be there, nor any ravenous beast shall go up thereon, but the redeemed shall walk there; the unclean, and the lion, and the ravenous beast, they are in the crooked ways, none but the redeemed of the Lord, walk in the way of the Lord.

It is no wonder then, that our Lord Christ says of life that few there be who find it, when as the gate is strait and the way narrow that leads to it; many pretend to walk in the narrow way, but they never entered in at the strait gate, and many pretend to have entered in at the strait gate, but they walk not in the narrow way.

It is a very common thing for a man to perish, upon a mistake of his way, to go on in those paths that take hold of hell, and yet hope to find heaven at last; those twenty paths aforementioned run into destruction, and yet many choose them, and walk in them as the way of salvation. As many profane and open sinners perish by choosing the way of death; so many formal professors perish by mistaking the way of life; this I gather from that our Lord Christ says, few there be that find it, which does clearly imply, what in (Luke 13:24) he does plainly express, namely, that many seek it, many seek to enter in and yet are not able; many run far, and yet do not so run as to obtain; many bid fair for the pearl of price, and yet go without it, hell is had with ease, but the Kingdom of Heaven suffers violence (Matthew 11:12).

2. If many go thus far in the way to heaven, and yet miscarry; Oh then what shall be the end of them who fall short of these! If he shall perish who is almost a Christian, what shall he do who is not at all a Christian? If he that owns Christ, and professes Christ, and leaves many sins for Christ, may be damned notwithstanding, what then shall his doom be who disowns Christ, and refuses to part with one sin, one lust, one oath for Christ, nay that openly blasphemes the precious name of Christ? If he that is outwardly sanctified, shall yet be eternally rejected, what will the case be of such as are openly unsanctified, that have not only the plague of a hard heart within, but also the plague sores of a profane life without? If the formal professor must be shut out, surely then the filthy adulterer, the swinish drunkard, the cheap swearer, the profane sabbath breaker, the foul-mouthed scoffer, indeed and every carnal sinner much more; if there be a woe to him that falls short of heaven, then how sad is the woe to him who falls short of them that fall short of heaven? Ah that God would make this an awakening word to sinners that are asleep in sin, without the least fear of death or dread of damnation!

Are there many in the world that are almost and yet but almost Christians? Why then it is time for us to call our own condition into question, and to make a more narrow scrutiny into the truth of our spiritual estate; what it is, whether it be right or no? Whether we are sound and sincere, in our profession of religion or no? When our Lord Christ told his Disciples one of you shall betray me every one began presently to reflect upon himself, Master is it I? Master is it I? So should we do, when the Lord discovers to us from his word, how many there are under the profession of religion that are but almost Christians, we should straightway reflect upon our hearts, Lord is it I? Is my heart unsound? Am I but almost a Christian? Am I one of them that shall miscarry at last? Am I a hypocrite under a profession of religion? Have I a form of godliness without the power?

There are two questions of very great importance which we should every one of us often put to ourselves.

- What am I? - Where am I?

1. What am I? Am I a child of God or not? Am I sincere in religion, or am I only a hypocrite under a profession?

2. Where am I? Am I yet in a natural state, or in a state of grace? Am I yet in the old root, in old Adam, or am I in the root Christ Jesus? Am I in the Covenant of Works, that ministers only wrath and death? Or am I in the Covenant of Grace, that ministers life and peace? Indeed this is the first thing a man should look at: there must be a change of state, before there can be a change of heart; we must come under a change of covenant, before we can be under a change of condition. For the new heart, and the new spirit is promised in the new covenant, there is nothing of that to be heard of in the old. Now a man must be under the new covenant, before he can receive the blessing promised in the new covenant; he must be in a new covenant state, before he can receive a new covenant heart. No mercy, no pardon, no change, no conversion, no grace dispensed out of covenant. Therefore this should be our great inquiry: for if we know not where we are, we cannot know what we are, and if we know not what we are, we cannot be what we should be, namely, altogether Christians (Ezekiel 36:26).

Let me then, I beseech you, press this duty upon you that are professors: try your own hearts, examine yourselves whether you are in the faith; prove your own selves (2 Corinthians 13:5).

I urge this upon most cogent arguments.

1. Because many rest in a notion of godliness, and outward shows of religion, and yet remain in their natural condition. Many are hearers of the Word, but not doers of it, and so deceive their own souls (James 1:22). Some neither hear nor do — these are profane sinners. Some both hear and do — these are true believers. Some hear but they do not do — these are hypocritical professors.

He that slights the ordinances cannot be a true Christian, but yet it is possible a man may own them and profess them, and yet be no true Christian. Who would trust to a profession that shall see Judas — a disciple, an apostle, a preacher of the Gospel, one that cast out devils — to be cast out himself? He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and circumcision is that of the heart in the spirit, and not in the letter, whose praise is not of men but of God (Romans 2:28).

2. Because errors in the first foundation are very dangerous. If we be not right in the main, in the fundamental work, if the foundation be not laid in grace in the heart, all our following profession comes to nothing. The house is built upon a sandy foundation, and though it may stand for a while, yet when the floods come, and the winds blow, and beat upon it, great will be the fall of it (Matthew 7:57).

3. Because many are the deceits that our souls are liable to in this case. There are many things like grace, that are not grace. Now it is the likeness and similitude of things that deceives, and makes one thing be taken for another.

Many take gifts for grace, common knowledge for saving knowledge, when a man may have great gifts, and yet no grace, great knowledge, and yet not know Jesus Christ.

Some take common faith for saving faith, when a man may believe all the truths of the Gospel, all the promises, all the threats, all the articles of the Creed to be true, and yet perish for want of saving faith.

Some take morality and restraining grace for piety and renewing grace, when it is common to have sin much restrained, where the heart is not at all renewed.

Some are deceived with a half work, taking conviction for conversion, reformation for regeneration: we have many Mermaid Christians.

Desinit in piscem mulier formosa superne.

Or like Nebuchadnezzar's Image, head of gold, and feet of clay. The devil cheats most men by a synecdoche, putting a part for the whole, partial obedience to some commands for universal obedience to all. Endless are the delusions that Satan fastens upon souls, for want of this self-search. It is necessary therefore, that we try our state, lest we take the shadow for the substance, and embrace a cloud instead of Juno (Daniel 2:32-33).

4. Satan will try us at one time or other; he'll winnow us, and sift us to the bottom, and if we now rest in a groundless confidence, it will then end in a comfortless despair (Luke 2:31).

Nay, God himself will search and try us, at the day of judgment especially, and who can abide that trial that never tries his own heart?

5. Whatever a man's state be, whether he be altogether a Christian or no, whether his principles be sound or no, yet it is good to examine his own heart. If he find his heart good, his principles right and sound, this will be matter of rejoicing. If he find his heart rotten, his principles false and unsound, the discovery is in order to a renewing. If a man have a disease upon him and know it, he may send to the physician in time, but what a sad vexation will it be, not to see a disease till it be past cure. So for a man to be graceless, and not see it till it be too late, to think himself a Christian when he is not, and that he is in the right way to Heaven, when he is in the ready way to Hell, and yet not know it till a death-bed, or a judgment-day, confute his confidence — this is the most irrecoverable misery (Galatians 6:4).

These are the grounds upon which I press this duty, of examining our state. Oh that God would help us in the doing this necessary duty!

You'll say, But how shall I come to know whether I am almost or altogether a Christian? If a man may go so far, and yet miscarry, how shall I know when my foundation is right, when I am a Christian indeed?

1. The altogether Christian closes with and accepts of Christ upon Gospel terms. True union makes a true Christian. Many close with Christ, but it is upon their own terms — they take him and own him, but not as God offers him. The terms upon which God in the Gospel offers Christ are that we shall accept of a broken Christ, with a broken heart, and yet a whole Christ with the whole heart.

A broken Christ with a broken heart, as a witness of our humility; a whole Christ with the whole heart, as a witness of our sincerity. A broken Christ respects his suffering for sin, a broken heart respects our sense of sin; a whole Christ includes all his offices, a whole heart includes all our faculties. Christ is King, Priest and Prophet, and all as Mediator; without any one of these offices, the work of salvation could not have been completed: as a Priest he redeems us, as a Prophet he instructs us, as a King he sanctifies and saves us. Therefore the Apostle says, He is made to us of God wisdom, righteousness, sanctification and redemption (1 Corinthians 1:30): righteousness and redemption flow from him as a Priest; wisdom as a Prophet; sanctification as a King.

Now many embrace Christ as a Priest, but yet they own him not as a King and Prophet; they like to share in his righteousness, but not to partake of his holiness; they would be redeemed by him, but they would not submit to him. They would be saved by his blood, but not submit to his power. Many love the privileges of the Gospel, but not the duties of the Gospel (Luke 19:27). Now these are but almost Christians notwithstanding their close with Christ; for it is upon their own terms, but not upon God's. The offices of Christ may be distinguished but they can never be divided.

But the true Christian owns Christ in all his offices; he does not only close with him as Jesus, but as Lord Jesus; he says with Thomas, my Lord and my God (John 20:28). He does not only believe in the merit of his death, but also conforms to the manner of his life; as he believes in him, so he lives to him; he takes him for his wisdom, as well as for his righteousness; for his sanctification as well as his redemption.

2. The altogether Christian has a thorough work of grace and sanctification wrought in the heart, as a spring of duties. Regeneration is a whole change; all old things are done away, and all things become new: it is a perfect work as to parts, though not as to degrees. Carnal men do duties, but they are from an unsanctified heart, and that spoils all. A new piece of cloth never does well in an old garment, for the rent is but made worse. When a man's heart is thoroughly renewed by grace, the mind savingly enlightened, the conscience thoroughly convinced, the will truly humbled and subdued, the affections spiritually raised and sanctified: and when mind, and will, and conscience and affection, all join issue to help on with the performance of the duties commanded, then is a man altogether a Christian (2 Corinthians 5:17; Matthew 9:16).

3. He that is altogether a Christian looks to the manner as well as to the matter of his duties; not only that they be done, but how they be done. He knows the Christian's privileges lie in pronouns, but his duty in adverbs; it must not be only bonum, good, but it must be bene, that good must be right done.

Here the almost Christian fails, he does the same duties that others do for the matter, but he does them not in the same manner; while he minds the substance he regards not the circumstance: if he pray, he regards not faith and fervency in prayer; if he hear he does not mind Christ's rule, Take heed how you hear (James 5:16; Luke 8:18); if he obeys, he looks not to the frame of his heart in obeying, and therefore miscarries in all he does (Romans 6:7), bonum oritur ex integra causa malum ex quolibet defectu; any of these defects spoil the good of every duty.

4. The altogether Christian is known by his sincerity in all his performances; whatever a man does in the duties of the Gospel, he cannot be a Christian without sincerity. Now the almost Christian fails in this; for though he does much, prays much, hears much, obeys much, yet he is a hypocrite under all.

5. He that is altogether a Christian has an answerableness within to the law without: there is a connaturalness between the Word of God, and the will of a Christian; his heart is (as it were) the transcript of the law; the same holiness that is commanded in the Word is implanted in his heart; the same conformity to Christ that is enjoined by the Word of God, is wrought in the soul by the Spirit of God; the same obedience which the Word requires of him, the Lord enables to perform by his grace bestowed on him. This is that which is promised in the New Covenant, I will put my law in their inward parts, and write it in their hearts (Jeremiah 31:33; Hebrews 9:10 and 10:16). Now the writing his law in us, is nothing else but his working that grace and holiness in us which the law commands and requires of us.

In the old covenant administration God wrote his laws only upon tables of stone, but not upon the heart, and therefore though God wrote them, yet they broke them; but in the new covenant administration, God provides new tables, not tables of stone, but the fleshly tables of the heart, and writes his laws there, that there might be [in non-Latin alphabet], a law within answerable to the law without; and this every true Christian has, so that he may say (in his measure) as our Lord Christ did, I delight to do your will, O my God, your law is within my heart (Psalm 40:8); every believer has a light within him, not guiding him to despise and slight, but to prize and walk by the light without him, the word commands him to walk in the light, and the light directs him to walk according to the word (2 Corinthians 3:3).

Moreover from this impression of the law upon the heart, obedience and conformity to God, becomes the choice and delight of the soul, for holiness is the very nature of the new creature, so that if there were no Scripture, no Bible to guide him, yet he would be holy, for he has received grace for grace, there is a work of grace within, to answer to the word of grace without (John 1:16).

Now the almost Christian is a stranger to this law of God within, he may have some conformity to the word in outward conversation, but he cannot have this answerableness to the word in inward constitution.

6. The altogether Christian is much in duty, and yet much above duty, much in duty in regard of performance, much above duty, in regard of dependence, much in duty by obeying, but much above duty by believing. He lives in his obedience, but he does not live upon his obedience, but upon Christ and his righteousness.

The almost Christian fails in this, he is much in duty, but not above it, but rests in it; he works for rest, and he rests in his works: he cannot come to believe and obey too; if he believes then he thinks there is no need of obedience, and so casts off that; if he be much in obedience, then he casts off believing, and thinks there is no need of that. He cannot say with David, I have hoped for your salvation, and done your commandments (Psalm 119:166).

The more a man is in duty, and the more above it; the more in doing, and more in believing, the more a Christian.

7. He that is altogether a Christian is universal in his obedience; he does not obey one command and neglect another; do one duty and cast off another, but he has respect to all the commands: He endeavors to leave every sin, and love every duty (Psalm 119:6).

The almost Christian fails in this, his obedience is partial and piecemeal. If he obeys one command, he breaks another; the duties that least cross his lust he is much in, but those that do, he lays aside.

The Pharisees fasted, prayed, paid tithes, etc. but they did not lay aside their covetousness, their oppression; they devoured widows' houses, they were unnatural to parents (Matthew 23:14; Matthew 23:23).

8. The altogether Christian makes God's glory the chief end of all his performances; if he prays, or hears, or gives, or fasts, or repents, or obeys, etc. God's glory is the main end of all; it is true, he may have somewhat else at the near end of his work; but God is at the far end; as Moses' rod swallowed up the magicians' rods, so God's glory is the ultimate end that swallows up all his other ends. Now the almost Christian fails in this; his ends are corrupt and selfish, God may possibly be at the near end of his work, but self is at the far end; for he that was never truly cast out of himself, can have no higher end than himself.

Now then examine yourself by these characters, put the question to your own soul, do you close with Christ upon Gospel terms? Is grace in the heart the principle of your performances? Do you look to the manner as well as the matter of your duties? Do you do all in sincerity, is there an answerableness within to the law without? Are you much above duty, when much in duty? Is your obedience universal? Lastly, is God's glory the end of all? If so, then are you not only almost, but altogether a Christian.

Oh take heed of being almost, and yet but almost a Christian, it is a great complaint of God against Ephraim, that he is a cake not turned; that is, half baked, neither raw nor roasted, [illegible], neither cold nor hot, as Laodicea (Revelation 3:17). Because you are neither hot nor cold, therefore I will spew you out of my mouth.

- Greatly unprofitable, Exceedingly uncomfortable, Desperately dangerous.

First, It is greatly unprofitable to be but almost a Christian, for failing in any one point will ruin us, as surely as if we had never made any attempts for heaven. It is no advantage to the soul to be almost converted; for the little that we want, spoils the good of all our attainments; We say, as good never a whit as never the near, ad nihilum valet quod non valet ad finem suum: there is no profit in leaving this or that sin, unless we leave all sin; Herod heard John gladly, and did many things, but he kept his Herodias, and that ruined him. Judas did many things, prayed much, preached much, professed much, but yet his covetousness spoiled all; one sin ruined the young man, that had kept all the commands but one. Thus he that offends in one point is guilty of all (James 2:10). That is, that lives willingly and allowedly in any one sin, he brings the guilt of the violation of the whole law of God upon his soul, and that upon a twofold account.

1. Because he manifests the same contempt of the authority of God, in the willful breach of one, as of all.

2. By allowing himself in the breach of any one command, he shows he kept none in obedience and conscience to God, for he that hates sin, as sin, hates all sin; and he that obeys the command as the express will of God, obeys every command. And for this cause the least sin willingly, and with allowance lived in, spoils the good of all our obedience, and lays the soul under the whole wrath of God. One leak in a ship may sink her, though she be tight every where else; Gideon had seven sons, and but one bastard, and yet that one bastard destroyed all his sons, so may one sin spoil all our services, one lust beloved may spoil all our profession, as that one bastard slew all the sons of Gideon (Judges 8:30-31, compared with chapter 9, verse 5).

Secondly, It is exceedingly uncomfortable, as appears three ways.

1. In that such a one is hated of God and men, the world hates him because of his profession, and God abhors him, because of his dissimulation; the world hates him, because he seems good, and God hates him, because he does but seem so. No person that God hates more than the almost Christian; I would you were either cold or hot, either all a Christian, or not at all a Christian (Revelation 3:15).

Because you are neither cold nor hot, therefore I will spew you out of my mouth. What a loathsome expression does God here use, to show what an utter abhorrence there is in him against lukewarm Christians.

How uncomfortable then must that condition needs be wherein a man is abhorred both of God and man.

2. It is uncomfortable in regard of sufferings; for being almost a Christian, will bring us into suffering, but being but almost a Christian, will never carry us through suffering, in Matthew 13:20-21. It is said, he that receives the seed into stony ground, the same is he that hears the word, and with joy receives it; yet has he not root in himself, but endures for a while; for when tribulation or persecution arises because of the word, by and by he is offended.

There are four things observable in the words.

1. That the stony ground may receive the word with joy.

2. That it may for some time abide in a profession of it, he endures for a while.

3. That this profession will expose to suffering; for mark, persecution is said to arise because of the word.

4. This suffering will cause an apostatizing from profession, for that which is here called offense, is in Luke 8:13 called falling away, which for a while believe, and in time of temptation fall away.

I gather hence, a profession may expose a man as much to suffering, as the power of godliness; but without the power of godliness there is no holding out in a profession, under suffering. The world hates the show of godliness, and therefore persecutes it, the almost Christian wants the substance, and therefore cannot hold out in it.

Now this must needs be very uncomfortable; if I profess religion, I am like to suffer; if I do but profess it, I am never like to endure.

3. It is uncomfortable in regard of that deceit it lays our hopes under; to be deceived of our hopes, causes sorrow as well as shame; he that is but almost a Christian, hopes for heaven, but unless he be altogether a Christian he shall never come there.

Now to perish with hope of Heaven, to go to Hell by the gates of glory, to come to the very door, and then be shut out, as the five virgins were (Matthew 25:10), to die in the wilderness, within sight of the promised land, at the very brink of Jordan, this must needs be sad, to come within a stride of the goal and miss it, to sink within sight of harbor; Oh how uncomfortable is this?

3. As it is greatly unprofitable, and exceedingly uncomfortable, to be but almost a Christian, so it is desperately dangerous. For,

1. This does obicem ponere, it hinders the true work, a man lies in a fairer capacity for conversion, that lies in open enmity and rebellion, than he that soothes up himself in the formalities of religion. This I gather from that parable of the two sons which our Lord Christ urged to the professing Scribes and Pharisees (Matthew 21:28).

There was a man had two sons, and he came to one and said go work today in my vineyard; he said, I will not, but afterwards repented and went.

And he came to the second, and said likewise; and he said, I go sir, but went not.

The first represents the carnal open sinner, that is called by the word, but refuses, yet afterwards repents and believes. The second represents the hypocritical professor, that pretends much, but performs little; now mark how Christ applies this parable (verse 31): Verily I say to you, that the publicans and the harlots, go into the Kingdom of God before you.

And upon this account it is better not to be at all, than to be almost a Christian, for the almost hinders the altogether. It is better (in this regard) to be a sinner without a profession, than to be a professor without conversion, for the one lies fairer for an inward change, when the other rests in an outward. Our Lord Christ tells the Scribe (Mark 12:34): You are not far from the Kingdom of God, and yet never like to come there. None farther from the Kingdom of God, than such as are not far from the Kingdom of God. As for instance, when there lies but one lust, one sin between a soul and Christ, that soul is not far from Christ, but now when the soul rests in this nearness to Christ, and yet will not part with that one lust for Christ, but thinks his condition secured, though that lust be not subdued, who is farther from the Kingdom of God than he?

So our Lord Christ tells the young man [reconstructed: Mark 10:21]: one thing you lack, why he was very near Heaven, near being a Christian altogether, he was almost saved, he tells Christ he had kept all the commands (verse 20). He lacked but one thing; I say, but one thing, but it was a great thing, that one thing he lacked was more than all things he had, for it was the one thing necessary, it was a new heart, a work of grace in his soul, a change of state, a heart weaned from the world. Indeed, this was the one thing and he that lacks this one thing, perishes with his all things else.

2. This condition is so like a state of grace, that the mistake of it for grace is easy and common; and it is very dangerous to mistake anything for grace, that is not grace, for in that a man contents himself, as if it were grace. Formality does often dwell next door to sincerity, and one sign serves both, and so the house may be easily mistaken, and by that means a man may take up his lodging there, and never find the way out again.

What one says of Wisdom, Multi ad sapientiam pervenissent, nisi se jam pervenisse putassent, many might have been wise, had they not thought themselves so, when they were otherwise; the same I may say of grace, many a formal professor might have been a sincere believer, had he not mistook his profession for conversion, his duties for graces, and so rested in that for sincerity, which is but hypocrisy.

3. It is a degree of blasphemy to pretend to grace, and yet have no grace, I gather this from (Revelation 2:9): I know the blasphemy of them which say they are Jews and are not. This place undergoes varieties of constructions, Grotius and Pareus, do not make their blasphemy to lie in their saying, they are Jews and are not; but to lie in the reproaches that these Jews fastened upon Christ, calling him imposter, deceiver, one that has a Devil; etc.

Brightman goes another way, and says, this was the blasphemy of these Jews, they retained that way of worship that was abrogated; and thrust upon God those old rites and ceremonies which Jesus Christ had abolished, and nailed to his cross, by which they overthrew the glory of Christ, and denied his coming. So that the retaining of altar worship, and the rest of the Levitical ceremonies in gospel churches, is in Brightman's sense, a denying Christ is come, and consequently a degree of blasphemy.

But I conceive the blasphemy of these Jews to lie in this, that they said they were Jews and were not. A Jew here is not to be taken literally and strictly only, for one of the lineage of Abraham, but it is to be taken metonymically, for a true believer, one of the spiritual seed of Abraham; he is a Jew which is one inwardly (Romans 2:29); so that for a man to say he is a Jew when he is not, to profess an interest in Christ when he has none, to say he has grace when he has none, this Christ calls blasphemy.

But why should Christ call this blasphemy? This is hypocrisy, but how may it be said to be blasphemy? Why? He blasphemes the great attribute of God's Omniscience; he does implicitly deny that God sees and knows our hearts and thoughts; for if a man did believe the Omniscience of God, that he searches the heart, and sees, and knows all within. He would not dare to rest in a graceless profession of godliness; this therefore is blasphemy in the account of Christ.

4. It is dangerous to be almost a Christian, in that this stills, and serves to quiet conscience. Now it is very dangerous to quiet conscience, with anything but the blood of Christ; it is bad being at peace, till Christ speaks peace, nothing can truly pacify conscience, less than that which pacifies God, and that is the blood of the Lord Christ.

Now the almost Christian quiets conscience, but not with the blood of Christ, it is not a peace flowing from Christ's propitiation, but a peace rising from a formal profession, not a peace of Christ's giving, but a peace of his own making; he silences and bribes conscience, with a form of godliness, and so makes it give way to an undoing, foul destroying peace; he rocks it asleep in the cradle of duties, and then it is a thousand to one, it never awakens more till death or judgment.

Ah my brethren it is better to have conscience never quiet, than quieted any way but by the blood of sprinkling, a good conscience unquiet is the greatest affliction to saints, and an evil conscience quiet is the greatest judgment to sinners.

5. It is dangerous to be almost a Christian in respect of the unpardonable sin, the sin that the Scripture says can never be forgiven, neither in this world, nor in the world to come — I mean the sin against the Holy Ghost — now such are only capable of sinning that sin as are but almost Christians (Matthew 12:32).

A true believer cannot; the work of grace in his heart, that seed of God abiding in him, secures him against it (1 John 3:9, compared with chapter 5:16-18).

The profane, open, ignorant sinner cannot, though he lives daily and hourly in sin, yet he cannot commit this sin, for it must be from an enlightened mind; every sinner under the Gospel especially, sins sadly against the Holy Ghost; against the strivings and motions of the Spirit; he resists the Holy Ghost, but yet this is not the sin against the Holy Ghost (Acts 7:51).

There must be three ingredients to make up that sin.

1. It must be willful (Hebrews 10:26): if we sin willfully after we have received the knowledge of the truth, there remains no more sacrifice for sin.

2. It must be against light and convictions, after we have received the knowledge of the truth.

3. It must be [reconstructed: destinata malitia], in resolved malice; now you shall find all these ingredients into the sin of the Pharisees (Matthew 12:22). Christ heals one that was possessed with a devil, a great work which all the people wondered at, verse 23. But what say the Pharisees, see verse 24: This fellow casts out devils, by the Prince of devils; now that this was the sin against the Holy Ghost is clear, for it was both willful, and malicious, and against clear convictions, they could not but see that he was the Son of God, and that this work was a peculiar work of the Spirit of God in him, and yet they say he worked by the devil. Whereupon Christ charges them with this sin against the Holy Ghost, verses 31-32; now these Pharisees were a sort of great professors; from where I gather this conclusion, that it is the professor of religion that is the subject of this sin; not the open carnal sinner, not the true believer, but the formal professor.

Not the sinner, for he has neither light nor grace; not the believer, for he has both light and grace; therefore the formal professor, for he has light but no grace. Here then is the great danger of being almost a Christian, he is liable to this dreadful unpardonable sin.

6. This being but almost a Christian subjects us to apostasy, he that gets no good by walking in the ways of God, will quickly leave them, and walk no more in them; this I gather from (Hosea 14:9): Who is wise, and he shall understand these things? Prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein.

The just shall walk in them] he whose heart is renewed and made right with God, he shall keep close to God in his ways.

But the transgressors shall fall therein] the word in the Hebrew is [in non-Latin alphabet] peshangim, from a word that signifies to prevaricate, so that we may read the words thus; the ways of the Lord are right, and the just shall walk in them, but he that prevaricates, that is a hypocrite in the ways of God, he shall fall therein.

An unsound heart will never hold out long in the ways of God. (John 5:35): He was a burning and a shining light, and you were willing for a season to rejoice in that light.

For a season] [in non-Latin alphabet] for an hour, a short space and then they left him. It is a notable question Job puts concerning the hypocrite; Will he delight himself in the Almighty? Will he always call upon God (Job 27:10)?

He may do much, but these two things he cannot do.

He cannot make God his delight.

He cannot persevere in duties, at all times, and in all conditions.

He will be an apostate at last, the scab of hypocrisy usually breaks out in the plague sore of apostasy; conversion ground is standing ground, it is terra firma, but a graceless profession of religion is slippery ground, and falling ground, Julian the Apostate was first Julian the professor. I know it is possible a believer may fall, but yet he rises again, the everlasting arms are underneath, but when the hypocrite falls, who shall help him up (Proverbs 24:16; Deuteronomy 33:27)?

Solomon says, Woe to him that is alone when he falls, that is without interest in Christ; why, woe to him? For he has none to help him up, if Jesus Christ does not recover him, who can? David fell and was restored, for he had one to help him up; but Judas fell and perished, for he was alone (Ecclesiastes 4:10).

7. This being but almost a Christian, provokes God to bring dreadful spiritual judgment upon a man.

Barrenness is a spiritual judgment, now this provokes God to give us up to barrenness; when Christ found the fig-tree that had leaves but no fruit, he pronounces the curse of barrenness upon it; Never fruit grow on you more; and so (Ezekiel 47:11): The marshy places thereof, and the marshy places thereof, shall not be healed, they shall be given to salt (Matthew 21:19).

A spirit of delusion is a sad judgment; why this is the almost Christian's judgment, that receives the truth, but not in the love of it, because they received not the love of the truth, that they might be saved, for this cause God shall send them strong delusion (2 Thessalonians 2:10-12).

To lose either light or sight, either ordinances or eyes is a great spiritual judgment; why, this is the almost Christian's judgment; he that profits not under the means, provokes God to take away either light or sight; either the ordinances from before his eyes, or else to blind his eyes under the ordinances.

To have a hard heart is a dreadful judgment, and there is no hypocrite but he has a hard heart.

My brethren, it is a dreadful thing, for God to give a man up to spiritual judgments.

Now this being almost a Christian, provokes God to give a man up to spiritual judgments, surely therefore it is a very dangerous thing to be almost a Christian.

8. Being almost, and but almost Christians, will exceedingly aggravate our damnation; the higher a man rises under the means, the lower he falls if he miscarries, he that falls but a little short of Heaven, will fall deepest into Hell; he that has been nearest to conversion, being not converted, shall have the deepest damnation when he is judged. Capernaum's sentence shall exceed Sodom's for severity, because she exceeded Sodom in the enjoyment of mercy, she received more from God, she knew more of God, she professed more for God, and yet was not right with God, therefore she shall be punished more by God (Matthew 11:23-24).

The higher the rise, the greater the fall, the higher the profession, the lower the damnation: he miscarries with a light in his hand, he perishes under many convictions, and convictions never end but in a sound conversion as in all saints; or in a sad damnation, as in all hypocrites; praying ground, hearing ground, professing ground, and conviction ground, is of all the worst ground to perish upon.

Now then to sum up all under this head.

If to be almost a Christian hinders the true work of conversion.

If it be easily mistaken for conversion.

If it be a degree of blasphemy.

If this be that which quiets conscience.

If this subjects a man to commit the unpardonable sin.

If it lays us liable to apostasy.

If it provokes God, to give us up to spiritual judgments.

And if it be that which exceedingly aggravates our damnation, sure then it is a very dangerous thing to be almost, and but almost a Christian.

Oh, labor to be altogether Christians, to go farther than they who have gone farthest, and yet fell short; this is the great counsel of the Holy Spirit. So run that you may obtain (1 Corinthians 9:24). Give diligence to make your calling and election sure (2 Peter 1:10).

Need you any motives to quicken you up to this important duty?

1. This is that which is not only commanded by God, but that to which all the commands of God tend; a perfect conformity of heart and life to God, is the sum and substance of all the commands both of the Old and New Testament. As the harlot was for the dividing the child, so is Satan for dividing the heart, he would have our love and affections shared between Christ and our lusts, for he knows that Christ reckons we love him not at all, unless we love him above all. But God will have all or none. My Son, give me your heart (Proverbs 23:26). You shall love the Lord your God, with all your heart, with all your soul, with all your might (Deuteronomy 6:5).

Look into the Scripture, and see what that is upon which your only stands, and you shall find that God has fixed it upon those great duties, which alone tend to the perfection of your state as Christians.

God has fixed your only upon believing (Mark 5:36): only believe.

God has fixed your only upon obedience (Matthew 4:10): you shall worship the Lord your God, and him only shall you serve. (Philippians 1:27): only let your conduct be as becomes the Gospel of Christ; so that your only is fixed by God upon those two great duties of believing and obeying, both which tend to the perfection of your state as Christians.

Now, shall God command, and shall not we obey? Can there be a higher motive to duty than the authority of the great God, whose will is the eternal rule of righteousness? O let us fear God and keep his commandments, for this is [in non-Latin alphabet] the totum hominis, the whole duty of man, so we read it.

2. The Lord Christ is a Savior throughout, a perfect and complete mediator; he has not shed his blood by halves, nor satisfied the justice of God, and redeemed sinners by halves; no, but he went through with his undertakings, he bore all our sins, and shed all his blood, he died to the utmost, satisfied the justice of God to the utmost, redeemed sinners to the utmost, and now that he is in Heaven he intercedes to the utmost, and is able to save to the utmost (Hebrews 7:25).

It is observed that our Lord Christ when he was upon earth, in the days of his flesh, he wrought no Semiplenam curationem, no half cures, but whoever they brought to him for healing, he healed them throughout (Matthew 14:35-36): they brought to him all that were diseased, and besought him that they might only touch the hem of his garment, and as many as touched were made perfectly whole.

- Infallibly, Suddenly, Perfectly,

He cures infallibly, none ever came to him for healing that went without it, he never practiced upon any that miscarried under his hand.

He cures suddenly, no sooner is his garment touched, but his patient is healed, the leper (Matthew 8:3) is no sooner touched but immediately cured, the two blind men (Matthew 20) are no sooner touched, but their eyes are immediately opened (verse 34).

He cures perfectly, as many as were touched were made perfectly whole (Matthew 14:36).

Now all this was to show what a perfect and complete Savior Jesus Christ would be to all sinners that would but come to him. They should find healing in his blood, virtue in his righteousness, and pardon for all their sins, whatever they were; look as Christ healed all the diseases of all that came to him when he was on earth, so he pardons all the sins, and heals all the wounds of all those souls that come to him, now he is in Heaven.

He is a Savior throughout, and shall not we be saints throughout? Shall he be altogether a Redeemer, and shall not we be altogether believers? O what a shame is this!

3. There is enough in religion to engage us to be altogether Christians, and that whether we respect profit or comfort, for grace brings both.

First, Religion is a gainful thing, and this is argumentum cogens, a compelling motive, that becomes effectual upon all, gain is the God whom the world worships; what will not men do, what will they not suffer, for gain? What journeys do many take by land, what voyages by sea, through hot and cold, through fair and foul, through storm and shine, through day and night, and all for gain.

Now there is no calling so gainful as this of Religion, it is the most profitable employment we can take up. Godliness is profitable to all things (1 Timothy 4:8). It is [〈 in non-Latin alphabet 〉], a great revenue, if it be closely followed, it brings in the greatest income; indeed some men are religious for the world's sake, such shall be sure not to gain; but they who are religious for religion's sake, shall be sure not to lose it, Heaven and Earth can recompense them, for godliness has the promise of both, of the life that now is, and of that which is to come.

Ah who would not be a Christian, when the gain of godliness is so great! Many gain much in their worldly calling, but the profit which the true believer has from one hour's communion with God in Christ, weighs down all the gain of the world; cursed be that man who counts all the gain in the world worth one hour's communion with Jesus Christ; said that Noble Marquess Galeacius Garaceiola. It is nowhere said in Scripture, happy is the man that finds silver, and the man that gets fine gold; these are of no weight in the balance of the Sanctuary, but it is said, Happy is the man that finds wisdom; and the man that gets understanding; for the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold (Proverbs 3:13-14).

By Wisdom and Understanding here, we are to understand the grace of Christ, and so the Spirit of God interprets it (Job 28:28): Behold the fear of the Lord, that is Wisdom, and to depart from evil is understanding.

Now of all merchants, he that trades in this Wisdom and Understanding will prove the richest man, one grain of godliness outweighs all the gold of Ophir, there is no riches like being rich in grace. For:

1. This is the most necessary riches, other things are not so, silver and gold are not so, we may be, and be happy without them; there is but one thing necessary, and that is the grace of Jesus Christ in the heart; have this, and have all, want this, and want all.

2. It is the most substantial gain, the things of this world are more shadow than substance; pleasure, honor, and profit comprehend all things in this world, and therefore are the carnal man's trinity.

Ambitiosus honos, & opes, & foeda voluptas. Haec tria pro trino Numine mundus habet.

The Apostle John calls them, the lust of the flesh, the lust of the eyes, and the pride of life, this (says he) is all that is in the world; and truly if this be all, all is nothing. For what is pleasure, but a dream and conceit? What is honor but fancy and opinion? And what is profit, but a thing of nothing? Why will you set your eyes upon that which is not (Proverbs 23:5)? The things of the world have in them no solid subsistence, though foolish carnal men call them substance.

But now grace is a substantial good, so our Lord Christ calls it (Proverbs 9:21): That I may cause those that love me to inherit substance, [〈 in non-Latin alphabet 〉], to inherit that which is; grace is a reality, other things are but show and fancy.

3. Godliness is the safest gain; the gain of worldly things is always with difficulty, but seldom with safety; the soul is often hazarded in the over-eager pursuit of worldly things; indeed thousands do pawn, and lose, and damn their precious souls eternally for a little silver and gold, which are but the guts and garbage of the Earth. And what is a man profited to gain the whole world, if he loses his soul (Mark 16:26)?

But the gain of godliness is ever with safety to the soul, indeed the soul is lost and undone without it, and not saved but by the attainment of it; a soul without grace is in a lost and perishing condition; the hazard of eternity is never over with us, until the grace of Christ Jesus be sought by us, and wrought in us.

4. Godliness is the surest profit, as it is safe, so it is sure, men make great ventures for the world, but all runs upon uncertainties; many venture much, and wait long, and yet find no return but disappointment, they sow much, and yet reap nothing.

But the gain of godliness is sure (Proverbs 11:18): To him that sows righteousness shall be a sure reward.

And as the things of this world are uncertain in the getting, so they are uncertain in the keeping.

Non minor est virtus quam quaerere parta tueri.

If men do not undo us, moths may; if robbery does not, rust may; if rust does not, fire may; to which all earthly treasures are incident, as our Lord Christ teaches us (Matthew 6:19). Solomon limns the world with wings (Proverbs 23:5): riches take themselves wings and fly, as an Eagle towards Heaven. A man may be rich as Dives today, and yet poor as Lazarus tomorrow; oh how uncertain are all worldly things?

But now the true treasure of grace in the heart can never be lost, it is out of the reach both of rust and robber; he that gets the world gets a good he can never keep; but he that gets grace gets a good he shall never lose.

5. The profit of godliness lies not only in this world, but in the world to come, all other profit lies in this world only, riches and honors etc. are called this world's good; but the riches of godliness is chiefly in the other world's goods, in the enjoyment of God and Jesus Christ, and the Holy Spirit, among saints and angels in glory; lo this is the gain of godliness, such honor have all his saints.

6. The gain of godliness is a durable and eternal gain; all this world's goods are perishing; perishing pleasures, perishing honors, perishing profits, perishing comforts; riches are not for ever; says Job, have you entered into the treasures of the snow? Gregory upon these words observes that earthly treasures are treasures of snow; what pains do children take to scrape and roll the snow together, to make a snowball, which is no sooner done, but the heat of the sun dissolves it, and it comes to nothing. Why the treasures of worldly men are but treasures of snow, when death and judgment come, they melt away and come to nothing. Riches profit not in the day of wrath, but righteousness delivers from death (Proverbs 11:4).

You see here the great advantage of godliness, so that if we look at profit, we shall find enough in religion to engage us to be altogether Christians. Or,

2. If we look at comfort, religion is the most comfortable profession, there are no comforts to be compared to the comforts of grace and godliness.

1. Worldly comfort is only outward, it is but skin deep, in the midst of laughter the heart is sorrowful (Proverbs 14:13). But now the comfort that flows from godliness is an inward comfort, a spiritual joy, therefore it is called gladness of heart (Psalms 4:7). You have put gladness in my heart. Other joy smooths the brow, but this fills the breast.

2. Worldly comfort has a nether spring, the spring of worldly comfort is in the creature, in some earthly enjoyment, and therefore the comfort of worldly men must needs be mixed and muddy; an unclean fountain cannot send forth pure water. But spiritual comfort has an upper spring; the comfort that accompanies godliness flows from the manifestations of the love of God in Christ, from the workings of the blessed Spirit in the heart, which is first a counselor, and then a comforter. And therefore the comforts of the saints must needs be pure and unmixed comforts, for they flow from a pure spring.

3. Worldly comfort is very fading and transitory; the triumphing of the wicked is short, and the joy of the hypocrite is but for a moment. Solomon compares it to the crackling of thorns under a pot (Ecclesiastes 7:6), which is but a blaze and soon out, so is the comfort of carnal hearts. But now the comfort of godliness is a durable and abiding comfort, your heart shall rejoice, and your joy no man shall take from you.

The comfort of godliness is lasting, and everlasting — it abides by us in life, in death, after death.

First, it abides by us in life, grace and peace go together, godliness brings forth comfort and peace naturally, the effect of righteousness shall be peace. It is said of the primitive Christians, they walked in the fear of the Lord, and in the comfort of the Holy Ghost (Acts 9:31). Every duty done in uprightness and sincerity, reflects some comfort upon the soul; in keeping the commands there is great reward, not only for keeping of them; but in keeping of them; as every flower, so every duty, carries sweetness and refreshing with it.

But who more dejected and disconsolate than the saints and believers? Whose lives are more uncomfortable? Whose mouths are more filled with complaints than theirs? If a condition of godliness and Christianity be a condition of so much comfort, then why are they thus?

That the people of God are often times without comfort, that I grant, they may walk in the dark and have no light; but this is none of the product of godliness, grace brings forth no such fruit as this, there is a threefold rise and spring of it.

- Sin within - Desertion without - Temptation without

1. Sin within, the saints of God are not all Spirit and no flesh, all grace and no sin; they are made up of contrary principles, there is light and darkness in the same mind; sin and grace in the same will; carnal and spiritual in the same affections; there is the flesh lusting against the spirit in all these, and too often, the Lord knows, is the believer led away captive by these warring lusts. So was the holy apostle himself, I find then a law, that when I would do good, evil is present with me (Romans 7:21). And (verse 23): I see another law in my members, warring against the law of my mind, and bringing me into captivity, to the law of sin. And this was that which broke his spiritual peace, and filled his soul with trouble and complaints, as you see in verse 24: O wretched man that I am, who shall deliver me from this body of death!

So that it is sin that interrupts the peace of God's people, indwelling lust, stirring and breaking forth, must needs cause trouble and grief in the soul of a believer; for it is as natural for sin to bring forth trouble, as it is for grace to bring forth peace. Every sin contracts a new guilt upon the soul, and guilt provokes God, and where there is a sense of guilt contracted, and God provoked, there can be no peace, no quiet in that soul, till faith procures fresh sprinklings of the blood of Jesus Christ upon the conscience.

2. Another spring of the believers' trouble and disconsolateness of spirit is the desertions of God; and this follows upon the former. God does sometimes disappear, and hide himself from his people — verily you are a God that hides yourself (Isaiah 45:15). But the cause of God's hiding is the believers' sinning, your iniquities have separated between you and your God, and your sins have hid his face from you (Isaiah 59:2). In Heaven where there is no sinning, there is no losing the light of God's countenance for a moment; and if saints here could serve God without corruption, they should enjoy God without desertion; but this cannot be, while we are in this state remaining lusts will stir and break forth, and then God will hide his face. And this must needs be trouble, you did hide your face and I was troubled (Psalms 30:7).

The light of God's countenance shining upon the soul is the Christian's Heaven on this side Heaven, and therefore it is no wonder if the hiding of his face be looked upon by the soul as one of the days of Hell, so it was by David. The sorrows of death compassed me, the pains of Hell got hold upon me; I found trouble and sorrow (Psalms 116:3).

3. A third spring of that trouble and complaint that brims the banks of the Christian's spirit, is the temptations of Satan, he is [illegible] the great enemy of saints, and he envies the quiet and comfort that their hearts are filled with, when his conscience is brimmed with horror and terror. And therefore though he knows he cannot destroy their grace, yet he labors to disturb their peace: as the blessed Spirit of God is first a sanctifier, and then a comforter, working grace in order and peace; so this cursed Spirit of Hell is first a tempter and then a troubler, first persuading to act sin, and then accusing for sin, and this is his constant practice upon the spirits of God's people. He cannot endure that they should live in the light of God's countenance when himself is doomed to an eternal intolerable darkness (Matthew 13:39).

And thus you see from where it is that the people of God are often under trouble and complaint, all arises from these three springs of sin within, desertions without, temptations without.

If the Saints could serve God without sinning, and enjoy God without withdrawing, and resist Satan without yielding, they might enjoy peace and comfort without sorrowing, this must be endeavored constantly here, but it will never be attained fully but in Heaven.

But yet so far as grace is the prevailing principle in the heart, and so far as the power of godliness is exercised in the life, so far the condition of a child of God is a condition of peace, for it is an undoubted truth, that the fruit of righteousness shall be peace: But suppose the people of God experience little of this comfort in life, yet

2. They find it in the day of death; grace and holiness will minister to us then, and that ministration will be peace. A believer has a twofold spring of comfort each one emptying itself into his soul in a dying season; one is from above him, the other is from within him; the spring that runs comfort from above him, is the blood of Christ sprinkled upon the conscience, the spring that runs comfort from within him; is, the sincerity of his heart in God's service. When we lie upon a death-bed, and can reflect upon our principles, and performances in the service of God, and there find uprightness and sincerity of heart running through all, this must needs be comfort, it was so to Hezekiah, Remember O Lord, how I have walked before you in truth, and with a perfect heart, and have done that which is good in your sight (Isaiah 38:3).

Nothing makes a death-bed so uneasy and hard, as a life spent in the service of sin and lust, nothing makes a death-bed so soft and sweet as a life spent in the service of God and Christ. Or put the case, the people of God should not meet with this comfort then, yet

3. They shall be sure to find it after death; if time bring none of this fruit to ripeness, why yet eternity shall; grace in time, will be glory in eternity; holiness now, will be happiness then; whatever it is that a man sows in this world, that he shall be sure to reap in the next world; He that sows to the flesh, shall of the flesh reap corruption; but he that sows to the spirit, shall of the spirit reap life everlasting. When sin shall end in sorrow and misery, holiness shall end in joy and glory; well done you good and faithful servant, enter you into the joy of your Lord (Matthew 25:23). Whoever shares in the grace of Christ, and conforms to the life of Christ in this world, shall share in the joys of Christ in the world to come, and that joy is joy unspeakable and full of glory. Lo here is the fruit of godliness; say now if there be not enough in Religion, whether we respect profit or comfort, to engage us to be Christians throughout.

4. What an entire resignation wicked men make of themselves to their lusts, and shall not we do so to the Lord Christ? They give up themselves without reserve to the pleasures of sin, and shall we have our reserves in the service of God? They are altogether sinners, and shall not we be altogether Saints? They run and not faint in the service of their lusts, and shall we faint and not run in the service of Christ? Shall the servants of corruption have their ears bored, at the door-posts of sin, in token of an entire and perpetual service; and shall not we give up ourselves to the Lord Christ to be his forever? Shall others make a covenant with Hell and death, and shall not we join ourselves to God in an everlasting covenant that cannot be forgotten? Acrius illi ad perniciem quam nos ad salutem? Shall they take more pains to damn their souls, than we do to save ours, and make more speed to a place of vengeance, than we do to a crown of righteousness?

Which do you judge best; to be saved everlastingly, or to perish everlastingly? Which do you count the best Master, God or the Devil? Christ or your lusts? I know you will determine it on Christ's side: Oh then! when others serve their lusts with all their hearts, do you serve Christ with all your hearts; if the hearts of the sons of men be fully set in them to do evil, then much more let the hearts of the sons of God be fully set in them to do good.

5. If you are not altogether Christians, you will never be able to appear with comfort before God, not to stand in judgment of the last and great day, for this sad dilemma will silence every Hypocrite; If my Commands were not holy, just and good, why did you own them; if they were holy, just and good, why did you not obey them? If Jesus Christ was not worth the having, why did you profess him? If he was, then why did you not cleave to him, and close with him? If my ordinances were not appointed to convert and save souls, why did you sit under them, and rest in the performance of them? Or if they were, then why did you not submit to the power of them? If Religion be not good, why do you profess it? If it be good why do you not practice it? Friend how did you come in here, not having on a wedding garment. If it was not a Wedding feast, why did you come at the invitation? And if it was, then why did you come without a wedding garment.

I would but ask a hypocritical professor of the Gospel, what he will answer in that day. Verily you deprive yourselves of all possibility of apology in the day of the righteous judgment of God; it is said of this man that had no Wedding garment on, that when Christ came and examined him, he was speechless. He that is graceless, in a day of grace, will be speechless in a day of judgment: professing Christ without a heart to close with Christ will leave our souls inexcusable, and make our damnation unavoidable, and more intolerable.

These are the motives to enforce the duty, and oh that God would set them home upon your hearts and consciences, that you might not dare to rest a moment longer in a half work, or in being Christians within a little, but that you might be altogether Christians.

But you will say possibly, how shall I do, what means shall I use, that I may attain to a thorough work in my heart; that I may be no longer almost, but altogether a Christian?

Now I shall lay down three rules of directions, instead of many, to further and help you in this important duty, and so leave this work to God's blessing.

First, break off all false peace of conscience; this is the Devil's bond to hold the soul from seeking after Christ. As there is the peace of God, so there is the peace of Satan, but they are easily known, for they are as contrary as Heaven and Hell, as light and darkness.

The peace of God flows from a work of grace in the soul, and is the peace of a regenerate state; but the peace of Satan is the peace of an unregenerate state, it is the peace of death, in the grave Job says there is peace — there the wicked cease from troubling, so a soul dead in sin is full of peace, the wicked one troubles him not (Job 3:17).

The peace of God in the soul, is a peace flowing from the removal of guilt, by justifying grace (Romans 5:1). Being justified by faith in his blood, we have peace with God; but the peace of Satan in the soul arises, and is maintained by a stupidity of spirit, and insensibility of guilt upon the conscience.

The peace of God is a peace from sin, that fortifies the heart against it — the peace of God that passes all understanding, shall keep your hearts and minds through Christ Jesus (Philippians 4:7). The more of this peace there is in the soul, the more is the soul fortified against sin. But the peace of Satan is a peace in sin, the strong man armed keeps the house, and there all is at peace (Luke 11:21). The saints' peace, is a peace with God, but not with sin; the sinner's peace, is a peace with sin, but not with God. And this is a peace better broken than kept — it is a false, a dangerous, an undoing peace. My brethren, death and judgment will break all peace of conscience, but only that which is wrought by Christ in the soul, and is the fruit of the blood of sprinkling. When he gives quietness who then can make trouble (Job 34:29)? Now that peace that death will break, why should you keep? Who would be fond of that quietness which the flames of Hell will burn asunder? And yet how many travel to Hell, through the fool's paradise of a false peace.

Oh, break off this peace; for we can have no peace with God in Christ, while this peace remains in our hearts; intus existens prohibet alienum. The Lord Christ gives no peace to them that will not seek it, and that man will never seek it, that does not see his need of it; and he that is at peace in his lust, sees no need of the peace of Christ. The sinner must be wounded for sin, and troubled under it, before Christ will heal his wounds, and give him peace from it.

Second, labor after a thorough work of conviction — every conviction will not do it: the almost Christian has his convictions as well as the true Christian, or else he had never gone so far; but they are not sound and right convictions, or else he had gone farther. God will have the soul truly sensible of the bitterness of sin, before it shall taste the sweetness of mercy. The plow of conviction must go deep, and make deep furrows in the heart, before God will sow the precious seed of grace and comfort there, that so it may have depth of earth to grow in. This is the constant method of God: first to show man his sin then his Savior; first his danger then his redeemer; first his wound, then his cure; first his own vileness, then Christ's righteousness. We must be brought to cry out unclean, unclean, to mourn for him whom we have pierced, and then he sets open for us a fountain to wash in, for sin, and for uncleanness (Zechariah 12, and the four last verses, compared with Zechariah 13, and the first verse). That is a notable place (Job 33:27-28): He looked upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light. The sinner must see the unprofitableness of his unrighteousness, before he profits by Christ's righteousness. The Israelites are first stung with the fiery serpents, and then the brazen serpent is set up (Numbers 21:6-8). Ephraim is first thoroughly convinced, and then God's bowels of mercy work towards him. Thus it was with Paul, Manasseh, the Jailer, etc. So that this is the unchangeable method of God in working grace — to begin with conviction of sin.

Oh therefore labor for thorough convictions, and there are three things we should especially be convinced of.

First, be convinced of the evil of sin, the filthy and heinous nature of it — this is the greatest evil in the world, it wrongs God, it wounds Christ, it grieves the Holy Spirit, it ruins a precious soul; all other evils are not to be named with this. My brethren, though to do sin be the worst work, yet to see sin is the best sight; for sin discovered in its vileness, makes Christ to be desired in his fullness.

But above all labor to be convinced of the mischief of an unsound heart, what an abhorrence it is to God, what certain ruin it brings upon the soul. Oh, think often of the hypocrite's hell (Matthew 24:51).

Secondly, be convinced of the misery and desperate danger of a natural condition, for until we see the plague of our hearts, and the misery of our state by nature, we shall never be brought out of ourselves, to seek help in another.

Thirdly, be convinced of the utter insufficiency and inability of anything below Christ Jesus, to minister relief to your soul in this case: all things besides Jesus Christ are physicians of no value; duties, performances, prayers, tears, self-righteousness avail nothing in this case; they make us like the troops of Tema, to return ashamed at our disappointment from such failing brooks (Job 13:4; Job 6:19-20).

Alas, it is an infinite righteousness that must satisfy for us, for it is an infinite God that is offended by us. If ever your sin be pardoned it is infinite mercy that must pardon it; if ever you be reconciled to God, it is infinite merit that must do it; if ever your heart be changed, and your state renewed, it is infinite power that must effect it; and if ever your soul escape hell, and be saved at last, it is infinite grace that must save it.

In these three things right and sound conviction lies. And wherever the Spirit of God works these thorough convictions, it is in order to a true and sound conversion. For by this means the soul is brought under a right qualification for the receiving Christ.

You must know, that a sinner, quatenus a sinner, can never come to Christ, for he is dead in sin, in enmity against Christ, an enemy to God, and the grace of God; but there are certain qualifications that come between the soul's dead state in sin, and the work of conversion and closing with Christ, whereby the soul is put into a capacity of receiving the Lord Jesus Christ. For no man is brought immediately out of his dead state, and made to believe in Jesus Christ. There are termini mediantes, some qualifications coming in between; now sound convictions are the right qualifications, for the sinner's receiving Christ, for he came not to call the righteous, but sinners to repentance; that is, such as see themselves sinners, and thereby in a lost condition; so Luke explains it, The Son of Man is come to seek and to save that which was lost; he is anointed and sent to bind up the brokenhearted, to comfort all that mourn.

Oh therefore if you would be sound Christians, get sound convictions; ask those that are believers indeed, and they will tell you, had it not been for their convictions, they had never sought after Christ [reconstructed: for sanctification] and salvation; they will tell you, they had perished, if they had not perished; they had been in eternal bondage, but for their spiritual bondage; had they not been lost as to themselves, they had been utterly lost as to Christ.

3. Never rest in convictions, till they end in conversion: this is that wherein most men miscarry, they rest in their convictions, and take them for conversion; as if sin seen were therefore forgiven, or as if a sight of the want of grace, were the truth of the work of grace.

That is a notable place in (Hosea 13:13). Ephraim is an unwise son, for he should not stay long in the place of the breaking forth of children. The place of the breaking forth of children is the womb; as the child comes out of the womb, so is conversion born out of the womb of conviction. Now when the child sticks between the womb and the world, it is dangerous, it hazards the life both of mother and child; so when a sinner rests in conviction, and goes no farther but sticks in the place of the breaking forth of children, this is very dangerous and hazards the life of the soul.

You that are at any time under convictions; Oh take heed of resting in them, do not stay long in the place of the breaking forth of children; though it is true that conviction is the first step to conversion, yet it is not conversion; a man may carry his convictions along with him into hell.

What is that which troubles poor creatures when they come to die, but this, I have not improved my convictions; at such a time I was convinced of sin, but yet I went on in sin, in the face of my convictions; in such a sermon I was convinced of such a duty, but I slighted the conviction; I was convinced of my want of Christ, and of the readiness of Christ to pardon and save, but alas I followed not the conviction.

My brethren remember this, slighted convictions are the worst deathbed companions. There are two things especially which above all others make a deathbed very uncomfortable.

- 1. Purposes and promises not performed. - 2. Convictions slighted, and not improved.

When a man takes up purposes to close with Christ, and yet puts them not into execution, and when he is convinced of sin, and duty, and yet improves not his convictions, Oh this will sting and wound at last.

Now therefore, has the Spirit of the Lord been at work in your souls? Have you ever been convinced of the evil of sin, of the misery of a natural estate, of the insufficiency of all things under heaven, to help, of the fullness and righteousness of Jesus Christ, of the necessity of and resting upon him for pardon and peace, for sanctification and salvation? Have you ever been really convinced of these things? Oh then! as you love your own souls, as ever you hope to be saved at last, and enjoy God forever, improve these convictions; and be sure you rest not in them till they rise up to a thorough close with the Lord Jesus Christ, and so end in a sound and perfect conversion. Thus shall you be not only almost but altogether Christians.