accounting them the disgrace of human kind, and the pests of society. 3. Yet, again, there was a sort of love and assistance which they expected one from another. They expected whatever assistance any one could give another, without prejudice to himself. And this they extended not only to those little offices of humanity which are performed without any expense or labour, but likewise to the feeding the hungry, if they had food to spare; the clothing the naked with their own superfluous raiment; and, in general, the giving, to any that needed, such things as they needed not themselves. Thus far, in the lowest account of it, heathen honesty went; the first thing implied in the being almost a Christian. (II.) 4. A Second thing implied in the being almost a Christian, is, the having a form of godliness; of that godliness which is prescribed in the gospel of Christ; the having the outside of a real Christian. Accordingly, the Almost Christian does nothing which the gospel forbids. He taketh not the name of God in vain; he blesseth and curseth not; he sweareth not at all, but his communication is yea, yea; nay, nay. He profanes not the day of the Lord, nor suffers it to be profaned, even by the stranger that is within his gates. He not only avoids all actual adultery, fornication, and uncleanness, but every word, or look, that either directly or indirectly tends thereto; nay, and all idle words, abstaining both from detraction, backbiting, tale-bearing, evil-speaking, and from "all foolish talking and jesting,"-euтgameλia, a kind of virtue in the heathen moralist's account;-briefly, from all conversation that is not good to the use of edifying," and that, consequently, "grieves the Holy Spirit of God, whereby we are sealed to the day of redemption." 5. He abstains from "wine wherein is excess;" from revellings and gluttony. He avoids, as much as in him lies, all strife and contention, continually endeavouring to live peaceably with all men. And, if he suffer wrong, he avengeth not himself, neither returns evil for evil. He is no railer, no brawler, no scoffer, either at the faults or infirmities of his neighbour. He does not willingly wrong, hurt, or grieve any man; but in all things acts and speaks by that plain rule, "Whatsoever thou wouldest not he should do unto thee, that do not thou to another." 66 6. And in doing good, he does not confine himself to cheap and easy offices of kindness, but labours and suffers for the profit of many, that by all means he may help some. In spite of toil or pain," Whatsoever his hand findeth to do, he doeth it with his might;" whether it be for his friends, or for his enemies; for the evil or for the good. For, being "not slothful" in this, or in any "business," as he "hath opportunity" he doeth ‘good,” all manner of good "to all men;" and to their souls as well as their bodies. He reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. He labours to awaken those that sleep; to lead those whom God hath already awakened to the "fountain opened for sin and for uncleanness," that they may wash therein and be clean; and to stir up those who are saved, through faith, to adorn the gospel of Christ in all things. 7. He that hath the form of godliness, uses also the means of grace; yea, all of them, and at all opportunities. He constantly frequents the house of God; and that, not as the manner of some is, who come into the presence of the Most High, either loaded with gold and costly apparel, or in all the gaudy vanity of dress, and either by their unseasonable civilities to each other, or the impertinent gaiety of their behaviour, disclaim all pretensions to the form as well as to the power of godliness. Would to God there were none even among ourselves who fall under the same condemnation: Who come into this house, it may be, gazing about, or with all the signs of the most listless, careless indifference, though sometimes they may seem to use a prayer to God for his blessing on what they are entering upon; who, during that awful service, are either asleep, or reclined in the most convenient posture for it; or, as though they supposed God was asleep, talking with one another, or looking round, as utterly void of employment. Neither let these be accused of the form of godliness. No; he who has even this, behaves with seriousness and attention, in every part of that solemn service. More especially when he approaches the table of the Lord, it is not with a light or careless behaviour, but with an air, gesture, and deportment, which speaks nothing else but, "God be merciful to me, a sinner." 8. To this, if we add the constant use of family prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behaviour; he who uniformly practises this outward religion, has the form of godliness. There needs but one thing more in order to his being almost a Christian, and that is, sincerity. (III.) 9. By sincerity I mean, a real, inward principle of religion, from whence these outward actions flow. And, indeed, if we have not this, we have not heathen honesty; no, not so much of it as will answer the demand of a heathen Epicurean poet. Even this poor wretch, in his sober intervals, is able to testify, Oderunt peccare boni, virtutis amore; So that, if a man only abstains from doing evil in order to avoid punishment, Non pasces in cruce corvos,† saith the Pagan; there, "thou hast thy reward." But even he will not allow such a harmless man as this to be so much as a good Heathen. If then, any man, from the same motive, viz., to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, should not only abstain from doing evil, but also do ever so much good; yea, and use all the means of grace; yet we could not, with any propriety, say, this man is even almost a Christian. If he has no better principle in his heart, he is only a hypocrite altogether. 10. Sincerity, therefore, is necessarily implied in the being almost a Christian; a real design to serve God, a hearty desire to do his will. It is necessarily implied, that a man have a sincere view of pleasing God in all things; in all his conversation; in all his actions; in all he does, or leaves undone. This design, if any man be almost a Christian, runs through the whole tenor of his life. This is the moving principle, both in his doing good, his abstaining from evil, and his using the ordinances of God. 11. But here it will probably be inquired, "Is it possible that any man living should go so far as this, and, nevertheless, be only almost a Christian? What more than this can be implied, in the being a Christian altogether?" I answer, First, that it is possible to go thus far, and yet be but almost a Christian, I learn, not only from the Oracles of God, but also from the sure testimony of experience. 12. Brethren, great is "my boldness towards you in this Good men avoid sin from the love of virtue; Wicked men avoid sin from a fear of punishment. + Thou shalt not be hanged. behalf." And "forgive me this wrong," if I declare my own folly upon the house-top, for yours and the gospel's sake.Suffer me, then, to speak freely of myself, even as of another man. I am content to be abased, so ye may be exalted, and to be yet more vile for the glory of my Lord. 13. I did go thus far for many years, as many of this place can testify; using diligence to eschew all evil, and to have a conscience void of offence; redeeming the time; buying up every opportunity of doing all good to all men; constantly and carefully using all the public and all the private means of grace; endeavouring after a steady seriousness of behaviour, at all times, and in all places; and, God is my record, before whom I stand, doing all this in sincerity; having a real design to serve God; a hearty desire to do his will in all things; to please him who had called me to "fight the good fight," and to " lay hold of eternal life." Yet my own conscience beareth me witness in the Holy Ghost, that all this time I was but almost a Christian. II. If it be inquired, "What more than this is implied in the being altogether a Christian?” I answer, (I.) 1. First, The love of God. For thus saith his word, “Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Such a love is this, as engrosses the whole heart, as takes up all the affections, as fills the entire capacity of the soul, and employs the utmost extent of all its faculties. He that thus loves the Lord his God, his spirit continually "rejoiceth in God his Saviour." His delight is in the Lord, his Lord and his All, to whom "in everything he giveth thanks. All his desire is unto God, and to the remembrance of his name.” His heart is ever crying out, "Whom have I in heaven but thee? and there is none upon earth that I desire beside thee.” Indeed, what can he desire beside God? Not the world, or the things of the world: For he is "crucified to the world, and the world crucified to him." He is crucified to "the desire of the flesh, the desire of the eye, and the pride of life." Yea, he is dead to pride of every kind: For "love is not puffed up;” but "he that, dwelling in love, dwelleth in God, and God in him,” is less than nothing in his own eyes. (II.) 2. The Second thing implied in the being altogether a Christian, is, the love of our neighbour. For thus said our Lord, in the following words, "Thou shalt love thy neighbour as thyself." If any man ask, "Who is my neighbour?" we reply, Every man in the world; every child of His, who is the Father of the spirits of all flesh. Nor may we in anywise except our enemies, or the enemies of God and their own souls. But every Christian loveth these also as himself, yea, "as Christ loved us." He that would more fully understand what manner of love this is, may consider St. Paul's description of it. It is "longsuffering and kind." It "envieth not." It is not rash or hasty in judging. It "is not puffed up;" but maketh him that loves, the least, the servant of all. Love "doth not behave itself unseemly;" but becometh "all things to all men." She "seeketh not her own;" but only the good of others, that they may be saved. "Love is not provoked." It casteth out wrath, which he who hath, is wanting in love. "It thinketh no evil. It rejoiceth not in iniquity, but rejoiceth in the truth. It covereth all things, believeth all things, hopeth all things, endureth all things." (III.) 3. There is yet one thing more that may be separately considered, though it cannot actually be separate from the preceding, which is implied in the being altogether a Christian; and that is the ground of all, even faith. Very excellent things are spoken of this throughout the Oracles of God. "Every one," saith the beloved disciple, "that believeth, is born of God." "To as many as received him, gave he power to become the sons of God, even to them that believe on his name." And, "this is the victory that overcometh the world, even our faith.” Yea, our Lord himself declares, "He that believeth in the Son hath everlasting life; and cometh not into condemnation, but is passed from death unto life.” 4. But here let no man deceive his own soul. "It is dili gently to be noted, the faith which bringeth not forth repentance, and love, and all good works, is not that right living faith, but a dead and devilish one. For, even the devils believe that Christ was born of a virgin; that he wrought all kinds of miracles, declaring himself very God; that, for our sakes, he suffered a most painful death, to redeem us from death everlasting; that he rose again the third day; that he ascended into heaven; and sitteth at the right hand of the Father, and at the end of the world shall come again to judge both the quick and dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New |