The Almost Christian Discovered, or The False Professor Tried and Cast, being the substance of seven sermons, first preached at St. Sepulchre's, London, 1661, and now at the importunity of Friends Made Public by Matthew Mead. The first American edition And the Pharisees, who were covetous, heard all these things, and they derided him. Luke chapter 16 verses 14 and 15. And Jesus said unto them, Ye are they which justify yourselves before men, but God knoweth your hearts. For that which is highly esteemed amongst men is abomination in the sight of God. To the congregation at St. Sepulchre's that were the auditors of these sermons, grace and peace be multiplied. Beloved, what the meaning of that providence was that called me to the occupation of my talent amongst you this summer will be best read and understood by the effects of it upon your own souls. The kindly increase of grace and holiness in heart and life can only prove it to have been in mercy. Where this is not the fruit of the word, there it becomes a judgment. The word travels with life or death, salvation or damnation, and bringeth forth one or another in every soul that hears it. I would not, for a world were in my power to make the choice, that my labors, which were meant and designed for the promotion of your immortal souls to the glory of the other world, in a present pursuance of the things of your peace, should be found to have been a ministration of death and condemnation in the great day of Jesus Christ. Yet this the Lord knoweth is too common an effect of the most plain and powerful preaching of the gospel. The waters of the sanctuary do not always heal where they come, for there are miry and marshy places that shall be given to salt. And the same word is elsewhere in scripture rendered barrenness. He turneth the fruitful land into barrenness. And so that judgment denounced upon these miry and marshy places is that the curse of barrenness shall rest upon them. notwithstanding the waters of the sanctuary overflow them. It is sad, but certain, that the gospel inflicteth a death of its own, as well as the law, or else how can those trees and Jude be said to be twice dead and plucked up by the roots? Yea, that which in itself is the greatest mercy through the interposition of men's lusts, and the efficacy of this cursed sin of unbelief, turneth to the greatest judgment, as the richest and most generous wine makes the sharpest vinegar. Our Lord Jesus Christ himself, the choicest mercy, that the bowels of a God could bless a perishing world withal, whose coming, himself bearing witness, was no less errand than that of eternal life, and blessedness to the lost and cursed sons of Adam. Yet to how many was he a stone of stumbling and a rock of offense? Yea, but a djinn and a snare, and that to both the houses of Israel, the only professing people of God at that day in the world. And is he not a stone of stumbling in the ministry of the gospel to many professors this very day, upon which they fall and are broken? When he saith, Blessed is he whoever shall not be offended in me, he doth therein plainly suppose that both in his person and doctrine the generality of men would be offended in him. Not that this is the design of Christ and the gospel, but it comes so to pass through the corruptions of the hearts of men whereby they make light of Christ and stand out against that life and grace which the Lord Jesus by his blood so dearly purchased and is by the preaching of the gospel so freely tendered. The willful refusal whereof will as surely double our damnation as the acceptance thereof will secure our eternal salvation. Oh, consider! It is a thing of the most serious concernment in the world, how we carry ourselves under the gospel, and with what dispositions and affections of heart, soul seasons of grace are entertained, this being taken into the consideration to make it weight, that we are nearer to heaven or to hell, to salvation or damnation, by every ordinance we sit under. boasts not therefore of privileges enjoyed with neglect of the important duties thereby required. Remember Capernaum's case and tremble as many go to heaven by the very gates of hell as so more go to hell by the gates of heaven, in that the number of them that profess Christ is greater than the number of them that truly close with Christ. Beloved, I know the preaching of the gospel hath proselyted many of you into a profession. But I fear that but few of you are brought by it to a true close with the Lord Christ for salvation. And I beseech you, bear with my jealousy, for it is the fruit of a tender love for your precious souls. Most men are good Christians in the verdict of their opinions. But you know the law alloweth no man to be a witness in his own case, because their affection usually out-acteth conscience, and self-love balketh truth for its own interest. The heart of man is the greatest imposter and cheat in the world, and God himself adjusts it. Jeremiah 17 verse 9. The heart is deceitful above all things. than some of the deceits thereof you will find discovered in this treatise, which showeth you that every grace hath its counterfeit, and that the highest profession may be where true conversion is not. The design thereof is not to break the bruised reed, nor to quench the smoking flax, not to discourage the weakest believer, but awaken formal professors. I would not sadden the hearts of any whom God would not have made sad, though I know it is hard to rip up the dangerous estate and condition of a professing hypocrite, but that the weak Christian will think himself concerned in the discovery. And therefore, as I preached a sermon on sincerity among you, for the support and encouragement of such, at the end of this, and so I did purpose to have printed it with this, But who can be master of his own purposes? That is, as I am under such daily variety of providences, your kindly acceptation of this will make me a debtor for that. The dedication hereof belongs to you on a double account, for as it had not been preached, but that love to your souls caused it. so it had much less been printed, but that your importunate desire procured it. And therefore, what entertainment soever it findeth in the world, yet I hope I may expect you will welcome it, especially considering it was born under your roof, and therefore hopes to find favor in your eyes and room in your hearts. Accept it, I beseech you, as a public acknowledgment of the engagements which your great, and I think I may say unparalleled, respects have laid me under, which I can no way compensate but by my prayers. And if you will take them for satisfaction, I do promise to be your remembrancer at the throne of grace, whilst I am Matthew Mead. to the reader. Reader, I know how customary it is for men to ascend the public stage with premised apologies for the weakness and unworthiness of their labors, which is an argument that their desires, either for the sake of others' profit or their own credit, or both, are stretched beyond the boundaries of their abilities, and that they covet to commend themselves to the world's censure. in a better dress than common infirmity will allow. For my part, I may truly say with Gideon, behold, my thousand is the meanest, my talent is the smallest, and I am the least in my father's house. And therefore this appearance in public is not the fruit of my own choice, which would rather have been on some other subject, wherein I stand in some sense indebted to the world. or else in somewhat more digested and possibly better fitted for common acceptation. But this is but to consult the interest of a man's own name, which in matters of this concern is no better than apes sown to the flesh, and the harmest of such a seed's time will be in corruption. Thou hast here one of the saddest considerations imaginable presented to thee, and that is How far it is possible a man may go in a profession of religion and yet after all fall short of salvation. How far he may run and yet not so run as to obtain. This I say is sad but not so sad as true for our Lord Christ doth plainly attest to it. Strive to enter into the straight gate For many, I say unto you, will seek to enter in and shall not be able." My design herein is that the formal sleepy professor may be awakened and the close hypocrite discovered. My fear is that weak believers may be hereby discouraged, for it is hard to show how low a child of God may fall into sin. yet have true grace, but that the sinner will be apt thereupon to presume. And so it is hard to show how high and hypocrite may rise in a profession and yet have no grace, but that the believer will be apt thereupon to despond. In the prevention whereof I have carefully endeavored by showing that though a man may go thus far and yet be but almost a Christian, Yet, a man may fall short of this, and be a true Christian notwithstanding. Judge not therefore thy state by any one character thou findest laid down in a false professor, but rather read the whole, and then make the judgment. For I have cared as not to give children's bread to dogs, and so not to use the dog's whip to scare the children. Yet I could wish that this book might fall into the hands of such only whom it chiefly concerns, who have a name to live and yet are dead, being busy with the form of godliness, but strangers to the power of it. These are the proper subjects of this treatise. and the Lord follow it with his blessing wherever it comes, that it may be an awakening word to all such, and especially to that generation of profligate professors with which this age abounds, who, if they keep to their church, bow the knee, and talk out a few prayers, and at a good time receive the sacrament, and think that they do enough for heaven, and hereupon judge their condition safe, and their salvation sure, though there be a hell of sin in their hearts, and the poison of asps under their lips, their minds being as yet carnal and unconverted, and their conversations filthy and unsanctified. If eternal life be of so easy attainment, and to be at so cheap a rate, why did our Lord Christ tell us that straight is the gate and narrow is the way which leadeth unto And few there be that find it. And why should the apostle perplex us with such a needless injunction? That is, to give diligence to make our calling and election sure. And certainly, therefore, it is no such easy thing to be saved, as many make it out to be, and that thou wilt see plainly in the following discourse. I have been somewhat short in the application of it. therefore let me here be thy remembrancer in five important duties. First, take heed of resting in a form of godliness as if duties ex opere operato could confer grace. A lifeless formality is advanced to a very high esteem in the world. as a cob of dove's dung was sold in the famine of Samaria at a very dear rate. Alas, the profession of godliness is but a sandy foundation to build the hope of an immortal soul upon for eternity. And remember, the Lord Jesus Christ called him a foolish builder that founded his house upon the sand. And that sad event proved him so. before it fell, and great was the fall of it. Oh, therefore lay thy foundation by faith upon the Rock, Jesus Christ. Look to Christ through all, and rest upon Christ in all. Secondly, labor to see an excellency in the power of godliness, a beauty in the life of Christ. And if the means of grace have a loveliness in them, Surely grace itself hath much more, for the goodness of the means lies in its suitableness and serviceableness to the end. The form of godliness hath no goodness in it, any further than it steds and becomes useful to the soul in the power and practice of godliness. The life of holiness is the only excellent life. It is the life of saints and angels in heaven. Yea, it is the life of God in himself. As it is a great proof of the baseness and filthiness of sin that sinners seek to cover it. And so it is a great proof to the excellency of godliness that so many pretend to it. The very hypocrite's fair profession pleads the cause of religion. although the hypocrite is then really worse when he is seemingly best. Thirdly, look upon things to come as the greatest realities, for things that are not believed work no more upon the affections than if they had no being, and this is the grand reason why the generality of men suffer their affections to go after the world. setting the creature in the place of God in their hearts. Most men judge of the reality of things by their visibility and proximity to sense, and therefore the choice of that wretched cardinal becomes their option, who would not leave his part in Paris for his part in Paradise. Sure, whatever his interest might be in the former, he had little enough in the latter. Well, may covetousness be called idolatry when it thus chooses the world for its God. Well, consider, eternity is no dream. Hell and the worm that never dies is no melancholy conceit. Heaven is no fainted Elysium. And there is the greatest reality imaginable in these things. though they are spiritual and out of the keen of sense, and yet they are real and within the view of faith. Look not therefore at the things which are seen, but look at the things which are not seen. For the things that are seen are temporary, but the things which are not seen are eternal. Fourthly, set a high rate upon thy soul. for what we lightly prize we easily part with. And many men sell their souls at the rate of profane Esau's birthright, for a morsel of bread. Nay, that for which, in the sense of the Holy Ghost, is not bread. Oh, consider thy soul is the most precious and invaluable jewel in the world. It is the most beautiful piece of God's workmanship in the whole age of creation. It is that which bears the image of God and which was bought with the blood of the Son of God. And shall we not set a value upon it and count it precious? The Apostle Peter speaks of three very precious things. Number one, a precious Christ. Number two, precious promises. And number three, precious faith. Now the preciousness of all these lies in their usefulness to the soul. Christ is precious as being the redeemer of precious souls. The promises are precious as making over this precious Christ to precious souls. Faith is precious as bringing a precious soul to close with a precious Christ as he is held forth in the precious promises. Oh, take heed that thou art not found overvaluing other things, and are undervaluing thy own soul. Shall thy flesh, nay, shall thy beast be loved, and shall thy soul be slighted? Will thou clothe and pamper thy body, and yet take no care of thy soul? This is as if a man should feed his dog and starve his child. meats for the belly and the belly for meats, but God shall destroy both it and them. Oh, let not a tottering, perishing carcass have all your time and care as if the life and salvation of thy soul were not worth the while. Lastly, Meditate on much, or meditate much, on the strictness and suddenness of that judgment day, which you and I must pass through into an everlasting state, wherein God, the impartial judge, will require an account at our hands of all our talents and instruments. We must then account for time, how we have spent that, For estate, and how we have employed that. For strength, and how we have laid out that. For afflictions and mercies, and how they have been improved. For the relations we stood in here, and how they have been discharged. And for seasons and means of grace, and how they have been husbanded. And look how we have sowed Reader, these are all things, or these are things that of all others deserve most of, and call loudest for our utmost care and endeavors, but by the most least minded. To consider what a spirit of atheism, if we may judge the tree by its fruit, and the principle by the practice, the hearts of most men are filled with. and who live as if God were not to be served, nor Christ to be sought, nor lust to be mortified, nor self to be denied, nor the scriptures to be believed, nor the judgment day to be minded, nor hell to be feared, nor heaven to be desired, nor the soul to be valued, but rather give up themselves to a worse than brutish sensuality. to work all uncleanness with greediness, living without God in the world. This is a meditation fit enough to break our hearts, if at least we were of holy David's temper who beheld the transgression and was grieved and had rivers of waters running down his eyes because men kept not God's laws. The prevention and correction of this soul-destroying distemper is not the least design of this treatise now put into thy hand. Though the chief virtue of this receipt lies in its sovereign use to assuage and cure the swelling tympany of hypocrisy, yet it may serve also with God's blessing as a plaster for the plague sore of profaneness if timely applied by serious meditation and carefully kept on by constant prayer. Reader, expect nothing of curiosity or quaintness, for then I shall deceive thee. But if thou wouldst have a touchstone for the trial of thy state, possibly this may stead be, if thou art either a stranger to a profession, or an hypocrite under a profession. and then read and tremble, for thou art the man here pointed at. But if the kingdom of God be come with power into thy soul, if Christ be formed in thee, if thy heart be upright and sincere with God, then read and rejoice. I fear I have transgressed the boundaries of an epistle. The mighty God whose prerogative it is to teach on the prophet whether by the tongue or the pen, by speaking or writing. Bless this tract that it may be to thee as a cloud of rain to the dry ground, dropping fatness to thy soul, so that thy fleece, being watered with the dew of heaven, thou mayest grow in grace and in the knowledge of our Lord and Savior Jesus Christ, in whom I am thy friend and servant, Matthew Mead. London, October 22nd, 1661. Acts chapter 26 verse 28. Almost thou persuadest me to be a Christian. In this chapter you have the Apostle Paul's apology and defensitated plea which he makes for himself against those blind Jews which did so maliciously prosecute him before Agrippa, Festus, Bernice, and the council, in which plea he doth chiefly insist upon three things. Number one, the manner of his life before conversion. Number two, the manner of his conversion. Number three, the manner of his life after conversion. Well, how he lived before conversion, he tells you from verse 4 to verse 13. How God wrought upon him to conversion, he tells you from verses 13 to 18. And how he lived after conversion, he tells you from verse 19 to verse 23. And before conversion, he was very pharisaical. The manner of his conversion was very wonderful. The fruit of his conversion was very remarkable. And before conversion, he persecuted the gospel which others preached. And after conversion, he preached the gospel which himself had persecuted. While he was a persecutor of the gospel, the Jews loved him. But now that, by the grace of God, he was become a preacher of the gospel, and now the Jews hate him and sought to kill him. He was once against Christ and then many were for him. But now that he was for Christ, all were against him. His being an enemy to Jesus and made others his friends. But when he came to own Jesus, then they became his enemies. And this was the great charge they had against him. That of a great opposer, he was become a great professor. because God had changed him. Therefore this enraged them as if they would be worse because God had made him better. God had wrought on him like grace and they seemed to envy him of the grace of God. He preached no treason nor sowed no sedition. Only he preached repentance and faith in Christ and the resurrection and for this he was called in question. And this is the breviate and sum of Paul's defense and plea for himself, which you find in the sequel of the chapter. It had a different effect upon his judges. Festus seems to censure him, verse 24. Agrippa seems to be convinced by him, verse 28. The whole bench seemed to acquit him, in verse 30. Hephaestus thinks Paul was beside himself. Agrippa is almost persuaded to be such a one as himself. Hephaestus thinks him mad because he did not understand the doctrine of Christ and the resurrection. Much learning hath made thee mad. Agrippa is so affected with his plea that he is almost wrought into his principles. And Paul pleads so effectually for his religion that Agrippa seems to be upon the turning point to his profession. And then Agrippa said to Paul, Almost thou persuadest me to be a Christian. Almost. The words make some debate among the learned. And I shall not trouble you with the various hints upon them by Valle, Simplicius, Beza, Erasmus and others. I take the words as we read them and they show what an efficacy Paul's doctrine had upon Agrippa's conscience. Though he would not be converted yet he could not but be convinced. His conscience was touched though his heart was not renewed. And now here's an observation. There is that in religion which carries its own evidence, along with it even to the conscience of ungodly men. Thou persuadest me is the word is from the Hebrew, and it signifies both saudiere and persuadiere, either to use arguments to prevail or to prevail by the arguments used. Now it is to be taken in the latter sense here to show the influence of Paul's argument upon Agrippa which had almost proselyted him to the profession of Christianity. Almost thou persuadest me to be a Christian. A Christian. I hope I need not tell you what a Christian is, though I am persuaded many that are called Christians do not know what a Christian is, or if they do, yet they do not know what it is to be a Christian. A Christian is a disciple of Jesus Christ, one that believes in and follows Christ. As one that embraces the doctrine of Arminius is called an Arminian, and he that owns the doctrine and way of Luther is called a Lutheran. And so he that embraces and owns and follows the doctrine of Jesus Christ he is called a Christian. The word is taken more largely and more strictly. More largely and so all that profess Christ come in the flesh called Christians, in opposition to heathens that do not know Christ, and to the poor blind Jews that will not own Christ, and to the Mohammedan, that's a Muslim, that prefers Mohammed above Christ. But now in Scripture the word is of a more strict and narrow acceptation. It is used only to denominate the true disciples and followers of Christ. The disciples were first called Christians at Antioch. If any man suffer as a Christian, let him not be ashamed, that is, as a member and disciple of Christ. And so in the text, almost thou persuadest me to be a Christian. The word is used but in these three places as I find in all the New Testament and in each of them it signifies in the sense aforementioned. The Italians make the name to be a name of reproach among them and do usually abuse the word Christian to signify a fool. But if, as the Apostle saith, the preaching of Christ is to the world foolishness, then it is no wonder that the disciples of Christ are to the world as fools. Yet it is true in a sound sense that so they are, for the whole of godliness is a mystery. A man must die that would live. He must be empty. that would be full. He must be lost that would be found. He must have nothing that would have all things. He must be blind that would have illumination. He must be condemned that would have redemption. So he must be a fool that would be a Christian. If any man among you seems to be wise or let him become a fool that he may be wise. He is the true Christian that is the world's fool but wise to salvation. Thus you have the sense and meaning of the words briefly explained. The text needs no division and yet it is a pity that the almost should not be divided from the Christian. though it is of little avail to divide them as they are linked in the text, unless I could divide them as they are united in your hearts. And this would be a blessed division, if the almost might be taken from the Christian. That so you may not only be propimodium, but autumnum. Not only a most, but altogether. Christians. This is God's work to affect it, but it is our duty to persuade to it. And oh that God would help me to manage this subject so that you may say in the conclusion thou persuadest me not almost but altogether to be a Christian. I do want to make a quick note before I continue that Matthew Mead wrote this 150 years before the George Whitfield sermon at least 150 years. So now that I've stated that let me continue. The observation that I shall propound to handle is this, here's the doctrine, that there are very many in the world that are almost and yet but almost Christians. Many that are near heaven and yet are never the nearer. Many that are within a little of salvation and yet shall never enjoy the least salvation. They are within sight of heaven and yet shall never have a sight of God. There are two sad expressions in scripture which I cannot but take notice of in this place. The one is concerning the truly righteous and the other is concerning the seemingly righteous. It is said of the truly righteous that he shall scarcely be saved and it is said of the seemingly righteous that he shall be almost saved. Thou art not far from the kingdom of God. The righteous shall be saved with the scarcest. that is, through much difficulty. He shall go to heaven through many sad fears of hell. The hypocrite shall be saved within almost, that is, he shall go to hell through many fair hopes of heaven. There are two things that arise from hence of very serious meditation. The one is how often a believer may miscarry, how low he may fall and yet have true grace. The other is how far a hypocrite may go in the way to heaven, how high he may attain and yet have no grace. This saint may be cast down very near to hell and yet shall never come there. and the hypocrite may be lifted up very near to heaven and yet never come there. The saint may almost perish and yet be saved eternally. The hypocrite may also be saved and yet perish finally. For the saint at worst is really a believer and the hypocrite at best is really a sinner. Now before I handle the doctrine I must premise three things which are of great use for the establishing of weak believers that may not be shaken and discouraged by this doctrine. And I'm not talking, and I'm pretty sure that Meade is not talking about Arminians. Okay? Weak believers, not non-believers. First, there is nothing in the doctrine that should be a matter of stumbling or discouragement to weak Christians. The gospel does not speak these things to wound believers, but to rather awaken sinners and formal professors. As there are none more averse than weak Christians to apply the promises and comforts of the gospel to themselves, for whom they are properly designed. And so there are none more ready than they to apply the threats and severest things of the word to themselves, for whom they were never intended. As to the disciples, when Christ told them, one of you shall betray me, they that were innocent suspected themselves most, and therefore cried out, Master, is it I? And so we Christians, when they hear sinners reproved, or the hypocrite laid open in the ministry of the Word, they presently cry out, is it I? It is the hypocrite's fault to sit under the trials and discoveries of the Word and yet not to mind them. And it is the weak Christian's fault to draw sad conclusions of their own state from premises which nothing concerns them. There is indeed a great use of such doctrine as this is to all believers. 1. To make them look to their standing, upon what bottom they are, and to see that the foundation of their hope be well laid, that they built not upon the sand, but upon a rock. 2. It helps to raise our admiration of the distinguishing love of God in bringing us into the way everlasting. when so many perish from the way, and in overpowering our souls into a true conversion when so many take up with a graceless profession. Number three, it incites to that excellent duty of heart searching so that we may approve ourselves to God in sincerity. 4. It engages the soul in double diligence, that it may be found not only believing but persevering in faith to the end. These duties, and such as these are, make this doctrine of use to all believers, but they that ought not to make use of it as a stumbling block in the way of their peace and comfort. My design in preaching on this subject is not to make sad the souls of those whom Christ will not have made sad. I would bring water, not to quench the flax that is smoking, but to put out that false fire that is of the sinner's own kindling. Lest, walking all his days by the light thereof, he shall at last lie down in sorrow. My aim is to level the mountain of the sinner's confidence and not to weaken the hand of the believer's faith and dependence. To awaken and bring in secure formal sinners, not to discourage weak believers. I would think that Mead means baby Christians in all of this when he says weak believers. Secondly, I would premise this. Though many may go far, very far, in the way to heaven, and yet fall short, yet that soul that hath the least true grace shall never fall short, and the righteous shall hold on his way. Though some may do very much in a way of duty, as I shall show hereafter, and yet miscarry, Yet that soul that doth duty with the least sincerity shall never miscarry, for he saveth the upright in heart." The least measure of true grace is as saving as the greatest. It saves us as surely, though not so comfortably. The least grace gives a full interest in the blood of Christ, whereby we are thoroughly purged. and it gives a full interest in the strength and power of Christ, whereby we shall be certainly preserved. Christ keeps faith in the soul, and faith keeps the soul in Christ, and so we are kept by the power of God through faith to salvation. Thirdly, I would premise this, They that can hear such truths as these without serious reflection and self-examination, I must suspect the goodness of their condition. You will suspect that man to be next door to a bankrupt that never casts up his shop nor looks over his books. And I as verily think that man an hypocrite that never searches or deals with his own heart. He that goes on in a road of duties without any rub or doubting of his state, I doubt no man's state more than his. When we see a man sick and yet not sensible, we conclude the tokens of death are upon him. And so when sinners have no sense of their spiritual condition, it is plain that they are dead in their sin. The tokens of eternal death are upon them. These things being premised, which I desire you would carry along in your mind while we travel through this subject, I now come to speak to the proposition more distinctly and closely. Doctrine. That there are very many in the world that are almost and yet but almost Christians. I shall demonstrate the truth of the proposition and then proceed to a more distinct prosecution. Number one, I shall demonstrate the truth of the proposition and I shall do it by scripture evidence which speaks plainly and fully to the case. First, the young man in the gospel is an eminent proof of this truth. And he uses the word eminent spelled E-M-I-N-E-N-T. There you read of one that came to Christ to learn of him the way to heaven. Good master, what good things shall I do that I may have eternal life? Our Lord Christ tells him, if thou wilt enter into life, keep the commandments. And when Christ tells him which, he answers. Lord, all this I have kept for my youth up. What lack I yet? By the way, those commandments were of the second table of the law. Now do but see how far this man went. Number one, he obeyed. He did not only hear the commands of God, but he kept them. And now the scripture sayeth, blessed is he that hears the word of God and keeps it. Number two, he obeyed universally. Not this or that command, but both this and that. He did not have it with God or pick and choose which were easiest to be done and leave the rest. No, but he obeys all. All these things have I kept. Number three, he obeyed constantly. Not in a fit of zeal only, but in a continual series of duties. His goodness was not as Ephraim's, like the morning dew that passes away. No. All these things have I kept from my youth up. Number four. He professeth his desire to know and to do more, to perfect that which was lacking of his own obedience. Therefore he goes to Christ to instruct him in his duty. Master, what lack I yet? Now would you not think this a good man? Alas, how few even go this far. And yet, as far as he went, he went not far enough. He was almost, and yet but almost, a Christian. For he was an unsound hypocrite. And he forsakes Christ at the last, and cleaves to his lust. This then is a full proof of the truth of the doctrine. The second proof of it is that of the parable of the virgins in Matthew's gospel. See what a progress they make and how far they go in a profession of Christ. Number one, they are called virgins. Now this is a name given in the scripture, both in the Old Testament and the New, to the saints of Christ. the virgins love thee. So in the Revelation, the 140 and 4,000 that stood with the Lamb on Mount Sion are called virgins. They are called virgins because they are not defiled with the corruptions that are in the world through lust. Now these here seem to be of that sort, for they are called virgins. Number two, They take their lamps, that is, they make a profession of Christ. Number three, they had some kind of oil in their lamps, as appears in verse 8. They had some convictions and some faith, though not the faith of God's elect, to keep their profession alive, that is, to keep the lamp burning. Number four, they went. Their profession was not an idle profession. They did perform duties, frequent ordinances, and do many things commanded. They made a progress. They went. 5. They went forth. That is, they went and out went. They left many behind them. This speaks out their separation from the world. 6. They went with the wise virgins. They joined themselves to those who had joined themselves to the Lord, and were companions of them that were companions of Christ. 7. They go forth to meet the bridegroom, and this speaks out their owning and seeking after Christ. 8. When they heard the cry of the bridegroom coming, they arose and trimmed their lamps. They professed Christ more highly hoping now to go in with the bridegroom. Number nine, they sought for true grace. Now, do we not say the desires of grace are grace? And so they are, if true in time, that is, if sound and seasonable. Why, lo, hear a desire of grace in these virgins. Give us of your oil. It was a desire of true grace but it was not a true desire of grace. It was not true because not timely. Unsound as being unseasonable. It was too late. Their folly was not in taking oil when they took their lamps. Their time of seeking grace was when they came to Christ. It was too late to seek it when Christ came to them. They should have sought for that when they took up their profession. It was too late to seek it at the coming of the bridegroom. And therefore they were shut out. And though they cried out for entrance, Lord, Lord, open to us. Yet the Lord Jesus tells them, I know you not. You see how far these virgins go in a profession of Jesus Christ, and how long they continue in it, even till the bridegroom came. They go to the very doors of heaven, and there, like the sodomites, perish with their hands upon the very threshold of glory. They were almost Christians, and yet, but almost. Almost saved. yet perish. You that are the professors of the gospel of Christ should stand and tremble. If they that have gone beyond us fall short of heaven what shall become of us that fall short of them? That's his way of saying if there were more righteous men than us that fell short of what shall become of us that we fall short of them. I continue. If they that are virgins that profess Christ, that have some faith in their profession, such as it is, that have some fruit in their faith, that outstrip others that seek Christ, that improve their profession and suit themselves to their profession, nay, that seek grace, If such as these be but almost Christians, oh Lord what are we? If these two witnesses be not sufficient to prove the truth and confirm the credit of the proposition, here take a third and that shall be from the Old Testament in Isaiah 43 verse 2, I'm sorry Isaiah 58 verse 2. See what God saith of that people. He gives them a very high character for a choice people and one would think they seek me daily, they delight to know my ways as a nation that did righteousness and forsook not the ordinances of their God. They ask of me the ordinances of justice. They take delight in approaching to God. I'll see how far these went. If God had not said they were rotten and unsound, we should have taken them for the he goats before the flock and ranked them among the worthies. Pray observe. Number one, they seek God. Now this is the proper character of a true saint, to seek God. True saints are called seekers of God. And this is the generation of them that seek Him. that seek thy face, O Jacob, or O God of Jacob. Lo, here are a generation of them that seek God, and are not these the saints of God? Nay, further. Number two, they seek him daily, and here is diligence, backed with continuance, day by day, that is, every day from day to day. They did not seek him by fits and starts, nor in a time of trouble and affliction only, as many do. Lord, in trouble have they visited thee. They poured out a prayer when thy chastening was upon them. Many, when God visits them, then they visit him, but not till then. When God poureth out his afflictions, then they pour out their supplications. This is a seaman's devotion. When the storms have brought them to their wit's end, then they cry to their Lord in their trouble. Many never cry to God till they are at their wit's end. They never come to God for help so long as they can help themselves. But now these here, whom God speaks of, are more zealous in their devotion. The others make a virtue of necessity. But these seem to make a conscience of duty. For, saith God, they seek me daily. And sure this is, one would think, a note of sincerity. Job saith to the hypocrite, Will he always call upon God? Surely no. But now this people call upon God always. They seek him daily. certainly as these are no hypocrites. Number three, saith God, they delight to know my ways. Sure, this frees them from the suspicion of hypocrisy, for they say unto God, depart from us, we desire not the knowledge of thy way. Number four, they are as a nation that did righteousness. not only as a nation that spake righteousness, or knew righteousness, or professed righteousness, but as a nation that did righteousness, that practiced nothing but what was just and right. They appeared to the judgment of the world as good as the best. Number five, They forsook not the ordinances of their God. They seem true to their principles, constant to their profession, better than many among us that cast off duties and forsake the ordinances of God. But these hold out in their profession. They forsook not the ordinances of God. Number six. They ask of me, saith God, the ordinances of justice. They will not make their own will the rule of right and wrong, but the law and will of God. Therefore, in all their dealings with men, they desire to be guided and counseled by God alone. They ask of me the ordinances of justice. 7. They take delight in approaching God. Surely this cannot be the guise of a hypocrite. Will he delight himself in the Almighty, saith Job? No, he will not. Though God is the chief delight of man, having everything in him to render him lovely, as this was said of Titus Vespasian, yet the hypocrite will not delight in God. Till the affections are made spiritual, there is no affection to things that are spiritual. God is a spiritual good, and therefore hypocrites cannot delight in God. But these are a people that delight in approaching to God. Number eight, they were a people that were much in fasting, as you may see in verse three. Wherefore have we not fasted? say they, and thou seest not. Now this is a duty that doth not suppose and require truth of grace only in the heart, but strength of grace. No man, saith our Lord Christ, puts new wine into old bottles, for fear that the bottles will break and the wine run out. New wine is strong and old bottles weak, and the strong wine breaks the weak vessel. This is a reason Christ gives, why his disciples, who are not newly converted, but weak as yet, were not exercised with this austere discipline. But this people here mentioned were a people that fasted often, afflicted their souls much, and wore themselves out by frequent practices of humiliation. Surely therefore this was new wine in new bottles, This must needs be a people strong in grace. There seems to be grace not only in truth but also in growth. And yet for all this they were no better than a generation of hypocrites. They made a goodly progress and went very far, but yet they went not far enough. They were cast off by God after all. I hope by this time the truth of the point is sufficiently avouched and confirmed, that a man may be, yea, very many are, almost, and yet no more than, but almost, Christians. Now for the more distinct prosecution of the point. 1. I shall show you, step by step, how far he may go. what attainments he may reach unto, how spacious and singular a progress he may make in religion, and yet be but almost a Christian when all is done. 2. I will show you whence it is that many men go so far as that they are almost Christians. 3. Why they are but almost Christians when they have gone thus far? Number four, what the reason is why men that go thus far as to be almost Christians yet go no farther than to be almost Christians. Question number one, how far may a man go in the way to heaven and yet be but almost a Christian? Answer, this I shall show you in 20 several steps. Number one, A man may have much knowledge, much light. He may know much of God and His will, much of Christ and His ways, and yet be but almost a Christian. For there can be no grace without knowledge, yet there may be much knowledge where there is no grace. Illumination often goes before when conversion never follows after. The subject of knowledge is the understanding the subject of holiness is the will. And this is what, let me take a break in a moment here and say this is what I was talking about all along when I say that a guy can know all the catechisms, the confessions, he puts forth a great show of faith and a lot of knowledge and yet he's not a Christian. Well, Matthew Mead is saying the same thing. I continue. Now a man may have his understanding in light and yet his will not at all sanctified. He may have an understanding to know God and yet lack a will to obey God. The Apostle tells us of some that when they knew God they glorified him not as God. To make a man altogether a Christian there must be light in the head and heat in the heart. knowledge in the understanding and zeal in the affections. Well, some have zeal and no knowledge. That is blind devotion. Some have knowledge and no zeal. That is fruitless speculation. But where knowledge is joined with zeal, that makes a true Christian. Objection. But is it not said, this is life eternal, to know thee the only true God and Jesus Christ whom thou hast sent? answer. It is not every knowledge of God and Christ that interests this soul in life eternal. For why then do the devils perish? They have more knowledge of God than all the men in the world. For though by their fall they lost their holiness, yet they lost not their knowledge. they are called spirits from their knowledge, and yet they are diabolical from their malice, devils still. Knowledge may fill the head, but it will never better the heart if there be not some what else. The Pharisees had much knowledge. Behold, thou art called a Jew, and restest in the law. and makest thy boast of God, and knowest his will, etc. And yet they were a generation of hypocrites. Alas, how many have gone loaded with knowledge to hell! Though it is true that it is life eternal to know God and Jesus Christ, yet it is as true that many do not know God, or that many do know God and Jesus Christ, that shall never seed-like eternal. And there is, you must know, a two-fold knowledge. The one is common but not saving. The other is not common but saving. Common knowledge is that which floats in the head but does not influence the heart. This knowledge reprobates may have. Balaam saw Christ from the top of the rocks and from the hills. Naturalists say that there is a pearl in the toad's head, and yet her belly is full of poison. The French have a berry which they call the grape of a thorn. The common knowledge of Christ is the pearl in the toad's head, the grape that grows upon thorns. It may be found in men unsanctified. And then there's a saving knowledge of God and Christ which doth include the ascent of the mind and the consent of the will. This is a knowledge that implies faith. By his knowledge shall my righteous servant justify many. And this is that knowledge which leads to life eternal. Now whatever that measure of knowledge is, which a man may have of God and of Jesus Christ, Yet if it be not this saving knowledge, joined with affection and application, he is but almost a Christian. He only knows God aright, who knows how to obey him, and obeys according to his knowledge of him. A good understanding have all they that do his commandments. All knowledge without this makes a man but like Nebuchadnezzar's image, with a head of gold and feet of clay. Some know, but to know. Some know to be known. Some know to practice what they know. Now to know, but to know, that is curiosity. To know, to be known, that is vainglory. But to know, to practice what we know, that is gospel duty. This makes a man a complete Christian. The other, without this, makes a man almost, and yet but almost, a Christian. Number two. A man may have great and eminent gifts, yea, spiritual gifts, and yet be but almost a Christian. The gift of prayer is a spiritual gift. Now this a man may have and yet be but almost a Christian. For the gift of prayer is one thing, the grace of prayer is another. The gift of preaching and prophesying is a spiritual gift. Now this a man may have and yet be but almost a Christian. Judas was a great preacher. And so were they that came to Christ and said, Lord, Lord, we have prophesied in thy name, and in thy name have cast out devils, etc. You must know that it is not gifts, but grace which makes a Christian. For, number one, gifts are from a common work of the Spirit. Now a man may partake of all the common gifts of the Spirit and yet be a reprobate. for therefore they are called common, because they are indifferently dispensed by the Spirit to good and bad, to them that are believers and to them that are not. They that have grace have gifts, and they that have no grace may have the same gifts, for the Spirit works in both. Nay, in this sense, he that hath no grace may be under a greater work of the Spirit, as to this thing, then he that hath most grace. A graceless professor may have greater gifts than the most holy believer. He may out pray and out preach and out do them, but they in sincerity and integrity out go him. Number two, gifts are for the use and good of others. They are given in ordin ad aliam, as the schoolmen speak, for the profiting and edifying of others. And so says the apostle, they are given to profit with all. Now a man may edify another by his gifts and yet be unedified himself. He may be profitable to another and yet unprofitable to himself. The raven was an unclean bird. God makes use of her to feed Elijah. Though she was not good meat, yet it was good meat that she brought. A lame man may with his crutch point thee the right way, and yet not be able to walk in it himself. A crooked tailor may make a suit to fit a straight body, though it fit not him that made it because of his crookedness. The church Christ's garden enclosed may be watered through a wooden gutter, the sun may give light through a dusky window, and the field may be well sowed with a dirty hand. The efficacy of the word does not depend upon the authority of him that speaks it, but upon the authority of the God that blesses it. so that another may be converted by my preaching and yet I may be cast away notwithstanding. Balaam makes a clear and rare prophecy of Christ yet he hath no benefit by Christ. There shall come a star out of Jacob and a scepter shall rise out of Israel but yet Balaam shall have no benefit by it. I shall see him but not now shall behold him but not nigh. God may use a man's gifts to bring another unto Christ when he himself whose gifts God uses may be a stranger unto Christ. One man may confirm another in the faith and yet himself may be a stranger unto the faith. Pendleton strengthens and confirms Saunders in Queen Mary's days to stand in the truth he had preached, and to seal it with his blood, and yet afterwards plays the apostate himself. Scultetus tells us of one Johannes Spiserus, a famous preacher of Augsburg in Germany in the year 1523, who preached the gospel so powerfully that many common harlots were converted and became good Christians. and yet himself afterwards turned papist and came to a miserable end. Thus the candle may burn bright to light others in their work and yet afterwards go out in a stink. Number three. It is beyond the power of the greatest gifts to change the heart. A man may preach like an apostle, pray like an angel, and yet may have the heart of a devil It is grace only that can change the heart. The greatest gifts cannot change it, but the least grace can. Gifts may make man a scholar, but grace makes a man a believer. Now if gifts cannot change the heart, then a man may have the greatest gifts and yet be but almost a Christian. Many have gone loaded with gifts to hell. No doubt Judas had great gifts for he was a preacher of the gospel and our Lord Jesus Christ would not send him to the work and not fit him for the work. Yet Judas has gone to his own place. The scribes and Pharisees were men of great gifts and yet where is the wise? Where is the scribe? The preaching of the cross is to them that perish foolishness. Them that perish? Who are they? Who? The wise and the learned, both among Jews and Greeks. These are called them that perish. A great bishop said when he saw a poor shepherd weeping over a toad, the poor illiterate world attained to heaven. while we, with all our learning, fall into hell. There are three things that must be done for us if ever we would avoid perishing. We must be thoroughly convinced of sin. We must be really united to Christ. We must be instated in the covenant of grace. Now the greatest gifts cannot stead us in any one of these. They cannot work through convictions, they cannot affect our union, they cannot bring us into covenant relation, and consequently they cannot preserve from eternal perishing. And if so, then a man may have the greatest gifts and yet be but almost a Christian. Gifts may decay and perish. They do not lie beyond the reach of corruption. Indeed, grace shall never perish, but gifts will. Grace is incorruptible, though gifts are not. Grace is a spring whose waters fail not, but the streams of gifts may be dried up. If grace be corruptible in its own nature as being but a creature, Yet it is incorruptible in regard to its conserver as being the new creature. He that did create it in us will conserve it in us. He that did begin it will also finish it. Gifts have their root in nature, but grace hath its roots in Christ. And therefore, though gifts may die and wither, yet grace shall abide forever. Now if gifts are perishing, then though he hath the least grace is a Christian, he that hath the greatest gifts may be but almost a Christian. All objection. But doth not the apostle bid us to covet earnestly the best gifts? Why must we covet them and covet them earnestly if they avail not to salvation? Answer. Gifts are good, though they are not the best good. They are excellent, but there is somewhat more excellent. And so it follows in the same verse. Yet I show unto you a more excellent way, and that is the way of grace. One dram of grace is of more worth than a talent of gifts. Gifts may make us rich towards men, but it is grace that makes us rich towards God. Our gifts profit others, but grace profits ourselves. That whereby I profit another is good, but that whereby I am profited myself is better. Now, because gifts are good, Therefore we ought to covet them, but because they are not the best good, therefore we ought not to rest in them. We must covet gifts for the good of others, that they may be edified. And we must covet grace for the good of our own souls, that they may be saved. For whosoever be bettered by our gifts, yet we shall miscarry without grace. Number eight. A man may have a high profession of religion, be much in external duties of godliness, and yet be but almost a Christian. Mark what our Lord tells them. Not everyone that saith unto me, Lord, Lord, shall enter into the kingdom of heaven. That is, not everyone that makes a profession of Christ for a true disciple of Christ. All are not Israel that are of Israel, nor are all Christians that make a profession of religion. What a goodly profession had Judas! No, he followed Christ. He left all for Christ. He preached the gospel of Christ. He cast out devils in the name of Christ. He ate and drank at the table of Christ, and yet Judas was but an hypocrite. Most professors are like lilies, fair in show but foul in scent, or like pepper, hot in the mouth but cold in the stomach. The finest lace may be upon the coarsest cloth. It is a great deceit to measure the substance of our religion by the bulk of our profession, and to judge the strength of our graces by the length of our duties. The scripture speaks of some who, having a form of godliness, yet deny the power thereof. Deny the power, that is, they do not live in the practice of those graces which they pretend to do or pretend to in their duties. He that pretends to godliness by a specious profession, and yet doth not practice godliness by a holy conversation, he hath a form, but denies the power. Grotius compares such to the ostrich, which may have great wings, but doesn't fly. Many have the wings of a fair profession, but yet use them not to mount upward in spiritual affections and in a heavenly conversation. But to clear the truth of this, that a man may make a high profession of religion and yet be but almost a Christian, take this fourfold evidence. Number one, If a man may profess religion and yet never have his heart changed nor his state bettered, then he may be a great professor and yet be but almost a Christian. But a man may profess religion and yet never have his heart changed nor his state renewed. He may be a constant hearer of the word and yet be a sinner still. He may come often to the Lord's table and yet go away the same sinner as he was when he came. We must not think that duties can confer grace. Many a soul had been converted by Christ in an ordinance, but never was any soul converted by an ordinance without Christ. And doth Christ convert all that sit under the ordinances? Surely not, for to some the word is a saver of death unto death. And if so, then it is plain that a man may profess religion and be yet but almost a Christian. A man may profess religion and live in a form of godliness, yet be in total hypocrisy. Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judea, which swear by the name of the Lord, and make mention of the God of Israel, but not in truth, nor in righteousness. What do you think of these? They make mention of the name of the Lord. There is their profession but not in truth nor in righteousness. There is their dissimilation and indeed there could be no hypocrisy in a religious sense were it not for a profession of religion. For he that is wicked and carnal and vile inwardly, and appears to be so outwardly, he is no hypocrite, but is what he appears, and appears what he is. But he that is one thing really, and another thing seemingly, is carnal and unholy, and yet seems to be good and holy, then he is an hypocrite. Thus, the causists define hypocrisy to be a counterfeiting of holiness, and this fits exactly with the Greek word which is to counterfeit. And to this purpose, the Hebrews have two words for hypocrites, panim, which signifies fascis, and chanepion, which signifies counterfeits, from hanaf to dissemble, so that he is a hypocrite that dissembles religion and wears the face of holiness and yet is without the grace of holiness. He appears to be in semblance what he is not in substance. He wears a form of godliness without, only as a cover for a profane heart within. He has a profession that he may not be thought wicked, but it is but a profession, and therefore he is wicked. He is the religious hypocrite. Religious because he pretends to it, and yet a hypocrite because he doth but pretend to it. He is like many men in a consumption that have fresh looks and yet rotten lungs, or like an apple that has a skin fair but a rotten core. Many appear righteous who are only righteous in appearance and if so then a man may profess religion and yet be but almost a Christian. Number three, custom and fashion may make a man a professor. as you have many that wear this or that garb, not because it keeps them warmer or has any excellency in it more than another, but merely for fashion. Many must have powdered hair, spotted faces, feathers in their caps, etc., for no other end but because they would be fools in fashion. And so, many profess Christianity, not because the means of grace warms the heart, or that they see any excellency in the ways of God above the world, but merely to follow the fashion. I wish I might not say, it hath been true of our days, because religion hath been uppermost, therefore many have professed. It hath been the gaining trade, and then most will be of that trade. Religion in credit makes many professors, but few proselytes. When religion suffers, then its confessors are no more than its converts. For custom makes the former, but conscience the latter. He that is a professor of religion merely for custom's sake when it prospers will never be a martyr for Christ's sake when religion suffers. He that owns the truth to live upon that will disown it when it comes to live upon him. They say that when a house is decaying and falling, all the rats and mites will forsake it. While the house is firm, and they may shelter in the roof, they will stay, but no longer, lest in the decay the fall would be upon them, and they that lived at top should die at bottom. My brethren, may I not say that we have many that are the vermin, the rats and mice of religion? that would live under the roof of it, while they might have shelter in it, but when it suffers, forsake it, lest it should fall. And the fall should be upon them. I am persuaded that this is not the least reason why God has brought the wheel upon the profession of religion, namely to rid it of the vermin. He shakes the foundation of the house, that these rats and mice may quit the roof, not to overturn it, but to rid them out of it, as the husbandman fans the wheat that he may get rid of the chaff. The halcyon days of the gospel provoke hypocrisy, but the sufferings for religion prove sincerity. Now then, if custom and fashion make many men professors, than a man may profess religion and yet be but almost a Christian. And now the scripture is clear that a man may perish under the highest profession of religion. Christ cursed the fig tree that had leaves and no fruit. And it is said, Matthew chapter 8 verse 12, that the children of the kingdom shall be cast out into utter darkness. Well who are these? but they that were then the only people of God in the world by profession that had made a covenant with him by sacrifice. And yet these were cast out. In the Gospel of Matthew, you read of some that came and made posts of their professions to Christ, hoping that might save them. Lord, they say, Have we not prophesied in thy name, cast out devils in thy name, and done many wonderful works in thy name? Now what saith our Lord Christ to this? Then I will profess unto them, I never knew you. Depart from me. Mark, here are them that prophesy in his name and yet perish in his wrath. In his name cast out devils and then are cast out themselves. In his name do many wonderful works and yet perish for wicked workers. The profession of religion will no more keep a man from perishing than calling a ship the safeguard or the good speed will keep her from drowning. As many go to heaven with the fear of hell in their hearts, So many go to hell with the name of Christ in their mouths. Now then, if many may perish under a profession of godliness, then may a man be a high professor of religion and yet be but almost a Christian. Here's an objection. But is it not said by the Lord Christ himself He that confesses me before men, him will I confess before my Father in heaven." Now, for Christ to say He will confess us before the Father is equivalent to a promise of eternal life. For if Jesus Christ confesses us, God the Father will never disown us. True, they that confess Christ shall be confessed by Him. And it is as true that this confession is equivalent to a promise of salvation. But now you must know that professing Christ is not confessing Him. For to profess Christ is one thing, to confess Christ is another. Confession is a living testimony for Christ in a time when religion suffers. Profession may be only a lifeless formality in a time when religion prospers. To confess Christ is to choose His ways and own them. To profess Christ is to plead for His ways and yet live besides them. Profession may be from a fainted love to the ways of Christ, but confession is from a rooted love to the person of Christ. To profess Christ is to own Him when None deny Him. To confess Christ is to plead for Him and suffer for Him when others oppose Him. Hypocrites may be professors, but the martyrs are the true confessors. Profession is swimming down the stream. Confession is swimming against the stream. Now, many may swim with the stream, like the dead fish that cannot swim against the stream with the living fish. Many may profess Christ that cannot confess Christ. And so, notwithstanding their profession, they are yet but almost Christians. 4. to come yet nearer. A man may go far in opposing his sin and yet be but almost a Christian. Well, how far may a man go in this work? And I shall show you in seven gradual instances. First, a man may be convinced of sin and yet be but almost a Christian. Four. Conviction may be rational as well as spiritual. It may be from a natural conscience enlightened by the word without the effectual work of the spirit applying sin to the heart. Number two, convictions may be worn out. They many times go off and end not in sound conversion. Say at the church, we have been with child We have been in pain. We have brought forth wind. This is the complaint of the church in reference to the unprofitableness of their afflictions. And it may be the complaint of most in reference to the unprofitableness of their convictions. Number three, many take conviction of sin to be conversion from sin. so set down and rest in their conviction. And that is a sad complaint that God makes of Ephraim. Ephraim is an unwise son, for he should not stay long in the place of breaking forth of children. Now then, if convictions may be only from natural conscience, If they may be worn out or may be mistaken and rested in for conversion, then a man may have convictions and be but almost a Christian. Secondly, a man may mourn for sin and yet be but almost a Christian. So did Saul. So did Esau for the loss of his birthright, which was his sin. And therefore he is called by the Spirit of God, profane Esau. Yet he sought it again carefully with tears. And here's an objection. But doth not Christ pronounce them blessed that mourn? Blessed are they that mourn? Well sure then, if a man mourns for sin, he is in a good condition. You see, saith Naziazon, that salvation is joined with sorrow. Here's a solution. I answer, it is true that they who mourn for sin, in the sense Christ there speaks of, are blessed. But any mourning for sin does not therefore render us blessed. or all mourning for sin does not therefore render us blessed. Number one, true mourning for sin must flow from spiritual convictions of the evil and vileness and damnable nature of sin. Now all that mourn for sin do not do it from a thorough work of spiritual conviction upon the soul. They have not a right sense of the evil and the vileness of sin. Number two, True mourning for sin is more for the evil that is in sin than the evil that comes by sin. More because it dishonors God and wounds Christ and grieves the Spirit and makes the soul unlike God than because it damns the soul. Now there are many that mourn for sin, not so much for the evil that is in it as for the evil that it brings with it. There is mourning for sin in hell. You read of weeping and wailing there. Well, the damned are weeping and mourning for all eternity. There is all sorrow and no comfort. As in heaven, there is peace without trouble, joy without mourning. So in hell, there is trouble without peace, mourning without joy, weeping and wailing incessantly. But it is for the evil they feel by sin and not for the evil that is in sin. So that a man may mourn for sin and yet be but almost a Christian. It may grieve him to think of perishing for sin when it does not grieve him that he is defiled and polluted by it. Thirdly, A man may make large confessions of sin to God, to others, and yet be but almost a Christian. How ingenuously doth Saul confess his sin to David. I have sinned, saith he. Thou art more righteous than I. Behold, I have played the fool and have erred exceedingly. So Judas also makes a full confession. I have sinned in betraying innocent blood. Yet Saul and Judas were both rejected of God. So that a man may confess sin yet be but almost a Christian. Now here's an objection. But is not confession of sin a character of a child of God? Let's say a characteristic of a child of God. Does not the Apostle say if we confess our sins God is just and faithful to forgive them? No man was ever kept out of heaven for his confessed badness though many are kept out of heaven for their supposed goodness. Judah in Hebrew signifies confession. Now Judah got the kingdom from Reuben. Confession of sin is the way to the kingdom of heaven. And there are some that confess sin and are saved. And there are others that confess sin and perish. Number one, many confess sin merely out of custom and not out of conscience. You shall have many that will never pray, but they will make a long confession of sin and yet never feel the weight or burden of it upon their consciences. Number two, Many will confess lesser sins and yet conceal greater, like the patient in Plutarch that complained to his physician of his finger when his liver was rotten. Number three, many will confess sin in the general or confess themselves sinners and yet see little and say less of their particular sins. And implicit confession, as one saith, is almost as bad an implicit faith. Where confession is right it will be distinct, especially of those sins that were our chief sins. So David confesses his blood guiltiness and adultery. So Paul his blasphemy and persecution and injury against the saints. It is bad to hear men confess they are great sinners and yet cannot confess their sins. Though the least sin be too bad to be committed, yet there is no sin too bad to be confessed. Number four. Many will confess sin, but it is only under extremity, that is, not free and voluntary. Pharaoh confesses his sin, but it was when judgment compelled him. I have sinned against the Lord, saith he, But it was only when he had eight plagues already dropped on him. Many do by their sins as mariners do by their goods. They cast them out in a storm, wishing for them again in a calm. Confession should come like water out of a spring, which runs freely, not like water out of a still, which is forced by fire. Many confess their sins but with no intent to forsake sin. They confess the sins they have committed but do not leave the sins they have confessed. Many men use confession as Louis XI of France did his crucifix. He would swear an oath and then kiss it and swear again and then kiss it again. So many sins and then confess they do not well, but yet never strive to do better. Mr. Torshall tells a story of a minister he knew that would be often drunk, and when he came into the pulpit would confess it very lamentingly. And yet no sooner was he out of the pulpit than he would be drunk again. And this would he do as constantly as men follow their trades. Now then, if a man may confess sin merely out of custom, he may confess lesser sins and yet conceal greater. If he may confess sin only in the general or only under extremity, or if he may confess sin without any intent to forsake sin, then surely a man may confess sin and be yet but almost a Christian. Fourthly, A man may forsake sin and yet be but almost a Christian. He may leave his lust and his wicked ways, which he sometimes lived in, and in the judgment of the world become a new man and yet not be a new creature. Simon Magus, when he hears Philip preaching concerning the kingdom of God, leaves his sorcery and witchcraft and believes. Objection. But you will say this seems contrary to scripture, for that says, he that confesseth and forsaketh sin shall have mercy. But I confess sin, yea, not only so, but also I forsake sin. Sure, therefore, this mercy is my portion. It belongs to me. Answer. It is true. that where the soul forsakes sin from a right principle after a right manner to a right end, where he forsakes sin as sin, as being contrary to God and the purity of his nature, this declares that soul to be right with God and the promise shall be made good to it. He shall find mercy. But no, pray mind, There is a forsaking sin that is not right but unsound. Number one, open sins may be deserted and yet secret sins may be retained. Now this is not a right forsaking. Such a soul shall never find mercy. A man may be cured of a wound in his flesh and yet may die of imposture in his bowels. Number two, a man may forsake sin but not as sin for he that forsakes sin as sin forsakes all sin. It is impossible for a man to forsake sin as sin unless he forsakes all that he knows to be sin. Number three, a man may let one sin go only to hold another the faster, as a man that goes to sea would willingly save all his goods. But if the storm arises that he cannot, then he throws some overboard to lighten the vessel and save the rest. And so did they. Acts chapter 27 verse 38. And so the sinner chooses to keep all his sins. but if a storm arises in his conscience, why then he will have to heave one lust overboard to save the life of another. Number four, a man may let all sin go and yet be a sinner still, for there is the root of all sin in the heart, though the fruit be not seen in the life. The tree lives, though the bows be lopped off. As a man is a sinner before he ever acts sin, so that is until grace renews him, so he is a sinner though he leaves sin. For there is original sin in him enough to damn and destroy him. Number five, sin may be left and yet be loved. A man may forsake the life of sin and yet retain the love of sin. Now though leaving sin makes him almost a Christian, yet loving sin shows he is but almost a Christian. It is a less evil to do sin and not love it than to love sin and not do it. For to do sin may argue only weakness of grace, but to love sin argues strength of lust. What I hate, that do I. Sin is bad in any part of man, but sin in the affection is worse than sin in the conversation. For sin in the conversation may be only from infirmity. but sin in the affection is the fruit of choice and unregeneracy. Number six, all sin may be chained and yet the heart not changed. And so the nature of the sinner is the same as always. A dog chained up is a dog still as much as if he was let loose to devour. There may be a cessation of arms between enemies, and yet the quarrel may remain on foot still. There may be a making truce, or there is no making peace. A sinner may lay the weapons of sin out of his hand, and yet the enmity against God still remains in his heart. There may be a truce. He may not sin against Him, but there can be no peace till he be united unto him. Restraining grace holds in the sinner, but it is renewed grace that changes the nature. Now many are held in by grace for being open sinners that are not renewed by grace and made true believers. Now then, If a man may forsake open sins and retain secret sins. If he may forsake sin but not as sin. If he may let one sin go to hold another the faster. If a man may let all sin go and yet be a sinner still. If sin may be left and yet be loved. Finally, if all sin may be chained yet the heart not changed. Then a man may forsake sin and yet be but almost a Christian. Fifthly, a man may hate sin and yet be but almost a Christian. Absalom hated Amnon's uncleanness with his sister Tamar. Yea, his hatred was so great as that he slew him for it. And yet Absalom was but a wicked man. Here's an objection. But the scripture makes it a sign of a gracious heart to hate sin. Yea, though a man do through infirmities fall into sin, yet if he hates it, this is proof of grace. Paul proves the sincerity of his heart and the truth of his grace by this hatred of sin, though he committed it. What hate or what I hate that I do. Well, nay. And I apologize for the obvious infliction and voice to the objection, but there are always objections. Continuing. Nay. What is grace? But conformitas cum archetypo. a conformity of the soul to God, to love as God loves, to hate as God hates. Now God hates sin. It is one part of His holiness to hate all sin. And if I hate sin, then I am conformed to God. And if I am conformed to God, then am I altogether a Christian. Well, actually that whole thing was the objection. Here's the answer. It is true that there is a hatred of sin which is a sign of grace and which flows from a principle of grace and is grace as for instance to hate sin as it is an offense to God, a wrong to his majesty, to hate sin as it is a breach of the command and so a wicked controlling God's will which is the only rule of goodness. To hate sin as being a disingenuous transgression of that law of love established in the blood and death of Christ and so in a degree a crucifying of Christ afresh. To hate sin as being a grieving and quenching the Spirit of God as all sin in its nature is thus to hate sin. I'm sorry, there was a period there. To hate sin as being a grieving and quenching the Spirit of God as all sin in its nature is. Thus to hate sin is grace and thus every true Christian hates sin. But though every man that hath grace hates sin, yet every man that hates sin hath not grace. For a man may hate sin from other principles. Not as it is a wrong to God, or a wounding Christ, or a grieving the Spirit. Sorry about that tavern out there, there's a woodpecker outside my window. For then he would hate all sin. For there is no sin but hath this in the nature of it. But, number one, a man may hate sin for the shame that attends it, more than for the evil that is in it. Some sinners there are who declare their sin as Sodom and hide it not. They are set down in the seat of the scornful. They glory in their shame. But now others there are who are ashamed of sin and therefore hate it, but not for the sin's sake. They do it for the shame's sake. This made Absalom hate Amnon's uncleanness because it brought shame upon him and his sister. Number two, a man may hate sin more in others than in himself. So does the drunkard. He hates drunkenness in another and yet practices it himself. The liar hates falsehood in another but likes it in himself. Now he that hates sin from a principle of grace hates sin most in himself. He hates sin in others but he hates more the sin in his own heart. Number three, a man may hate one sin as being contrary to another. There is a great contrariety between sin and sin, between lust and lust. It is the excellency of the life of grace that it is a uniform life. There is no one grace contrary to another. The graces of God's Spirit are different, but not differing. Faith and love and holiness are all one. They consist together at the same time, in the same subject. Nay, they cannot be parted. There can be no faith without love, no love without holiness. And so, on the other hand, no holiness without love. and no love without faith, so that this makes the life of grace an easy and excellent life. But now the life of sin is a distracting contradictory life wherein a man is a servant to contrary lusts. The lust of pride and prodigality is contrary to the lust of covetousness, etc. Now when one lust gets to be the master of lust in soul, then that works a hatred of its contrary. Where covetousness gets the heart, there the heart hates pride. And where pride gets uppermost in the heart, there the heart hates covetousness. Thus a man may hate sin, but not from a principle of grace, but from the contrariety of lust. He does not hate sin as it is sin, but he hates it as being contrary to his beloved sin. Now then, if a man may hate sin for the shame that attends it, if he may hate sin more in others than in himself, and if he may hate one sin as being contrary to another, then he may hate sin and yet be but almost a Christian. Sixthly, a man may make great vows and promises. He may have strong purposes and resolutions against sin and yet be but almost a Christian. Well, thus did Saul. He promises and resolves against his sin. Return my son David, saith he, for I will no more do thee harm. What promises and resolves did Pharaoh make against that sin of detaining God's people? Saith he, I will let the people go, that they may do sacrifice to the Lord. And again, I will let ye go, and ye shall stay no longer. and yet Saul and Pharaoh both perished in their sins. The greatest purposes and promises against sin will not make a man a Christian. Four, number one. Purposes and promises against sin never hurt sin. We say threatened folk live long and truly so do threatened sins. that it is not new purposes, but a new nature that must help us against sin. Purposes may bring to the birth, but without a new nature, there is no strength to bring forth. The new nature is the best soil for holy purposes to grow in, otherwise they quiver and die like plants in an improper soil. Troubles and afflictions may provoke us to large purposes and promises against sin for the future. What more common than to vow and not to pay? To make vows in the day of trouble, which we make no conscience to pay in the day of peace. Many covenant against sin when trouble is upon them, and then sin against their covenant when it is removed from them. It was a brave rule that Pliny in one of his epistles gave his friend Levi that we should continue to be such when we are well as we promise to be when we are sick. Many are our sick bed promises but we are no sooner well but we grow sick of those promises. Number three, purposes and resolutions against sin for the future may be only a temptation to put off repentance for the present. Satan may put a man on to good purposes to keep him from present attempts. He knows whatever we purpose, yet the strength of performance is not in ourselves. He knows that purposes for the future are a putting God off for the present. They are a secret will not to a present opportunity. That is a notable passage. Follow me, saith Christ to the two men. Now see what answers they give to Christ. Allow me first to go and bury my father, says one. Well this man purposes to follow Christ only he would stay to bury his father. Says the other, Lord I will follow thee but first let me go and bid them farewell which are at my house. That is, I will follow thee but only I would go first and take leave of my friends or set my house in order. And yet we do not find that ever they followed Christ notwithstanding their fair purposes. 4. Nature unsanctified may be so far wrought on as to make great promises and purposes against sin. 1. A natural man may have great convictions of sin from the workings of an enlightened conscience. 2. He may approve of the law of God. 3. He may have a desire to be saved. Now these three together the workings of conscience, the sight of the goodness of the law, the desire to be saved, may bring forth in a man great purposes against sin, and yet he may have no heart to perform his own purposes. This was much like the case of them, say they to Moses, Go thou near and hear all that the Lord our God shall say, and tell thou it to us, and we will hear it, and do it. Well, this is a fair promise, and so God takes it. I have heard the words of this people. They have well said in all they have spoken. So said and so done had been well, but it was better said than done. For though they had a tongue to promise, yet they had no heart to perform, and this God saw. Therefore said he, that there were such a heart in them that they would fear me and keep my commandments always that it might be well with them. They promised to fear God and keep his commandments but they wanted a new heart to perform what an unsanctified heart had promised. It fares well with men in this case as it did with the son in the gospel that said He would go into the vineyard, but went not. Now then, if purposes and promises against sin never hurt sin, if present afflictions may draw out large promises, if they may be the fruit of a temptation, or if from nature unsanctified, surely then a man may promise and purpose much against sin. yet be but almost a Christian. Seventhly, a man may maintain a strife and combat against sin in himself and yet be but almost a Christian. So did Balaam when he went to curse the people of God He had a great strife within himself. How shall I curse, saith he, where God hath not cursed? Or how shall I defy whom God hath not defied? And did not Pilate strive against his sin when he said to the Jews, Shall I crucify your king? What evil hath he done? I am innocent of the blood of this just man. Here comes the objection. But you will say, is not this an argument of grace when there is a striving in the soul against sin? For what should oppose sin in the heart but grace? The Apostle makes the lusting of the flesh against the spirit and the spirit against the flesh to be an argument of grace in the heart. Now I find this strife in my heart. Though the remainders of corruption sometimes break out into actual sins, yet I find a striving in my soul against sin. Well, here's the answer. It is true. There is a striving against sin which is only from grace and is proper to believers. And there is a striving against sin which is not from grace. and therefore may be in them that are not believers. There is a strife against sin in one and the same faculty. The will against the will. The affection against the affection. This is that which the Apostle calls the lusting of the flesh against the spirit. That is the striving of the unregenerate part against the regenerate. and this is always in the same faculty and is proper to believers only. An unbeliever never finds this strife in himself. This strife has no ability to be in him. It is impossible. As such, that is, while he is on this side, a state of grace. But then there is striving against sin in diverse facilities or faculties. And this is the strife that is in them that are not believers. There the strife is between the will and the conscience. Conscience enlightened and terrified with the fear of hell and damnation. That is against sin. The will and affection not being renewed, they are for sin. and this causes great tugging and strong combat many times in the sinner's heart. Thus it was with the scribes and the Pharisees. Conscience convinced them of the divinity of Christ and of the truth of His being the Son of God, and yet a perverse will and carnal affections cry out and crucify Him, crucify Him, conscience pleaded for him. He had a witness in their bosoms, and yet their wills were bent against him. Therefore they are said to have resisted the Spirit, namely the workings and convictions of the Spirit in their consciences. And this is the case of many sinners. When the will and affections are for sin and plead for it, Conscience is against it and many times frightened the soul from the doing of it. And hence men take that which opposes sin in them to be grace when it is only the work of a natural conscience. They conclude the strife is between grace and sin, the regenerate and unregenerate part, when alas it is none other than the contention of a natural conscience against a corrupt will and affections. And if so, then a man may have great strifes and combat against sin in him and yet be but almost a Christian. Number five, a man may desire grace and yet be but almost a Christian. Well so did the five foolish virgins. Give us of your oil! What was that but true grace? It was that oil that lighted the wise virgins into the bridegroom's chamber. They do not only desire to enter in but desire the oil to light them. Wicked men may desire heaven They may desire Christ to save them, and there is none so wicked upon earth but desire to be happy in heaven. But now here are they that desire grace as well as glory, and yet these are but almost Christians." Here comes the objection. But is it not commonly taught that desires of grace are grace? Nay, doth not our Lord Christ himself make it so? Blessed are they that hunger and thirst after righteousness, for they shall be filled." Well, there's the answer. It is true that there are some desires of grace which are grace. As, number one, when a man desires grace from a right sense of his natural state, when he sees the vileness of sin, and the loathful, defiled, and loathsome condition he is in by reason of sin, and therefore desires the grace of Christ to renew and change him. This is grace. This some make to be the lowest degree of saving faith. Number two, when a man joins proportionable endeavors to his desires, does not only wish for grace but actually works for it. Such desires are grace. Number three, when a man's desires are constant and incessant that cease not but fight until they attain their object. Such desires are true grace. They are part of the special work of the Holy Spirit. They do really partake of the nature of grace. And now it is a known maxim, that which partakes of the nature of the whole is a part of the whole. The fillings of gold are gold. The sea is not more really water than the least drop. The flame is not more really fire than the least spark. But though all true desires of grace are grace, yet all desires of grace are not true. Four. Number one. A man may desire grace, but not for itself, but for somewhat else. Not grace for grace's sake, but for heaven's sake. He does not desire grace that his nature may be changed, his heart renewed, or the image of God stamped upon him and his lusts subdued in him. These are blessed desires found only in true believers. The true Christian can only desire grace for grace's sake. but the almost Christian may desire grace for heaven's sake. Number two, a man may desire grace without proportional endeavors after grace. Many are good at wishing but lousy at working. Like him that lay in the grass on a summer's day crying out, oh that this were to work. Well Solomon said, The desire of the slothful kills him. Well, how so? For his hands refuse to labor. He perishes in his desires. The believer joins desires and endeavors together. One thing have I desired of the Lord and that will I seek after. Number three. A man's desires of grace may be unseasonable. Thus the foolish virgins desired oil when it was too late. The believer's desires are seasonable. He desires grace in the season of grace and seeks it in a time when it may be found. The wise man's heart knows both time and judgment. He knows his season and has wisdom to improve it. The silly sinner does all his works out of season. He sends away the seasons of grace and then desires grace when the season is over. The sinner doth everything too late, as Esau desired the blessing when it was too late, and therefore he lost it, whereas had he come sooner he had obtained it. Most men are like epitomeous, wise too late. They come when the market is done, when God hath shut in shop. Then they have their oil to get. When they lie upon their deathbeds, then they desire holy hearts. Number four, desires of grace in many are very inconstant and fleeting. like the morning dew that quickly passes away or like Jonah's gourd that springs upon a night and withers in a night. They have no root in the heart and therefore quickly perish. Now if a man may desire grace but not for grace's sake, if desires may be without endeavors, If a man may desire grace when it is too late, if these desires may be but fleeting and inconstant, then a man may desire grace and yet be but almost a Christian. Number six. A man may tremble at the word of God and yet be but almost a Christian, as Belteshazzar did at the handwriting upon the wall. But is it not that a note of sincerity and truth of grace to tremble at the word? Doth not God say to him, will I look that is of a poor and contrite spirit and trembles at my word? Well, here's the answer. There is a twofold trembling. Number one. One is the word discovers the guilt of sin. the wrath of God that belongs to that guilt. This, where conscience is awake, causes trembling and amazement. Thus, when Paul preached of righteousness and judgment, it is said Felix trembled. Number two, there is a trembling which arises from a holy dread and reverence of the majesty of God speaking in his word. This is only found in true believers and is that which keeps the soul low in its own eyes. Therefore, mark how the words run, to him will I look that is of a poor and contrite spirit and trembles at my word. God does not make the promise to him that trembles at the word. The devils believe in tremble. The Word of God can make the proudest, stoutest sinner in the world to shake and tremble, but it is to the poor and contrite spirit that trembles. Where trembling is the fruit of a spirit broken for sin and low in its own eyes, there will God look. Now many tremble at the word, but not from poverty of spirit, not from a heart broken for sin and low in its own eyes, not from a sense of the majesty and holiness of God, and therefore, notwithstanding, they tremble at the word, yet they are but almost Christians. Number seven. A man may delight in the word and ordinances of God and yet be but almost a Christian. They take delight in approaching to God. And it is said of that ground that it received the word with joy and yet it was but stony ground. Here's an objection. But is it not made a character of a godly man to delight in the word of God? Doth not David say, he is a blessed man that delights in the law of the Lord? And here's the answer. There is a delighting in the word which flows from grace and is a proof of blessedness. Well, number one, He that delights in the word because of its spirituality, he is a Christian indeed. The more spiritual the ordinances are, the more doth a gracious heart delight in them. Number two, when the word comes close to the conscience, rips up the heart, and discovers sin, and yet the soul delights in it notwithstanding, this is a sign of grace. Number three, when delight arises from that communion that is to be had with God there. This is from a principle of grace in the soul. But, but, there may be a delight in the word where there is no grace. Number one, there are many that delight in the word because of the eloquence of the preacher. They delight not so much in the truths delivered in the dress they are delivered in. Thus it is said of the prophet Ezekiel that he was to them as a very lovely song of one that hath a pleasant voice. Number two, there are very many that delight to hear the word and yet take no delight to do the word. So saith God of them, They delight to hear my words, but they do them not." Now then, if a man may delight in the word more because of the eloquence of the preacher than because of the spirituality of the matter, if he may delight to hear the word and yet not delight to do it, then he may delight in the word and yet be but almost a Christian. Number eight, a man may be a member of the Church of Christ. He may join himself to the people of God and partake with them in all ordinances and share of all church privileges and yet be but almost a Christian. So the five foolish virgins joined themselves to the wise and walked together. Many may be members of the Church of Christ and yet are not members of Christ, the head of the church. There was a mixed multitude come up the Church of Israel out of Egypt. They joined themselves to the Israelites, owned their God, left their own country, and yet were in heart Egyptians notwithstanding. All are not Israel that are of Israel. The church in all ages have had unsound members. Cain had communion with Abel. Ishmael dwelt in the same house with Isaac. Judas was in fellowship with the apostles. And so was Demas with the rest of the disciples. There will be some bran in the finest meal. The dragnet of the gospel catches bad fish as well as good. The tares and the wheat grow together, and it will be so until the harvest. God hath a church where there are no members, but such as are true members of Christ. But it is in heaven. It is the church of the firstborn. There are no hypocrites, nor rotten, unsound professors, none but the spirits of just men made perfect. All is pure wheat that God layeth up in the garner. There the chaff is separated to unquenchable fire. But in the church on earth, the wheat and the chaff lie in the same heap together. The Samaritans will be near of kin to the Jews when they are in prosperity, so while the Church of God flourished in the world, many will join to it. They will seem Jews, though they are Samaritans, and seem saints, though yet they are no better than almost Christians. Number nine, a man may have great hopes of heaven, great hopes of being saved and yet be but almost a Christian. Well indeed, there is a hope of heaven which is the anchor of the soul, sure and steadfast. It never miscarries and is known by four properties. First, it is a hope which purifies the heart, purges out sin, He that hath this hope purifies himself even as God is pure. That soul that truly hopes to enjoy God truly endeavors to be like God. Secondly, it is a hope which fills the heart with gladness. We rejoice in hope of the glory of God. Thirdly, it is a hope that is founded upon the promise. as there can be no true faith without a promise, and so nor any true hope. Faith applies the promise, and hope expects the fulfilling of the promise. Faith relies upon the truth of it, and hope waits for the good of it. It gives interest, and hope expects livery. Fourthly, it is a hope that is wrought by God Himself in the soul, who is therefore called the God of hope, as being the author as well as the object of hope. Now he that hath this hope shall never miscarry. And there is a right hope, the hope of the true believer, and Christ in you, the hope of glory. But then, as there is a true and sound hope, so there is a false and a rotten hope. And this is much more common, as bastard pearls are more frequently worn than true pearls. There is nothing more common than to see men big with groundless hopes of heaven. As, number one, a man may have great hope that hath no grace, you read of the hope of hypocrites. The performance of duties is a proof of their hope. The foolish virgins would never have done what they did had they thought they should have been shut out after all. Many professors would not be at such pains and duties as they are if they did not hope for heaven. And hope is a great motive to action. Despair cuts the sinews of all endeavors. Well, that is one reason why the damned in hell cease acting toward an alteration of their state. Because despair hath taken hold of them. If there were any hope in hell, it would up and be doing there. So that there may be great hope where there is no grace. Experience proves this. Formal professors are men of no grace, but yet men of great hopes. Nay, many times you shall find that none fear more about their eternal condition than they that have most cause of hope, and none hope more than they that have most cause of fear. An interest in God may sometimes be without hope, so hope in God may be without interest. A man may hope in the mercy and goodness and power of God without eyeing the promise. This is the hope of most. God is full of mercy and goodness and therefore willing to save and he is infinite in power and therefore able to save. Why therefore should I not rest upon him? Now, it is presumption. and therefore sin, to hope in the mercy of God, otherwise than by eyeing the promise. For the promise is the channel of mercy, the pipe through which it is conveyed. All the blessedness the saints enjoy in heaven is no other than what is the fruit of the promise relied upon and hoped for here on earth. A man hath no warrant to hope in God, but by virtue of the promise. 3. A man may hope for heaven, and yet not cleanse his heart, nor depart from his secret sins. That hope of salvation that is not accompanied with heart purification, that is a vain hope. 4. A man may hope for heaven, and yet be doing the work of hell. He may hope for salvation and yet be working out his own damnation and so perish in his confidences. This is the case of many. Male agendo sperant et sperado perunt. That is, they hope while they do evil. They perish with the hope. Like the waterman that looks one way and rows another. many have their eyes on heaven, whose hearts are in the earth. They hope in God, but choose Him not for a portion. They hope in God, but do not love Him as the best good, and therefore are like to have no portion in Him, nor good by Him, but are like to perish without Him, notwithstanding all their hopes. What is the hope of the hypocrite? though he hath gained when God takes away his soul. Now then, if a man may have great hope of heaven that hath no grace, if he may hope in mercy without eyeing the promise, if he may hope without heart purifying, if he may hope for heaven and yet do the work of hell, surely then a man may have great hopes of heaven and yet be but almost a Christian. 10. A man may be under great and visible changes, and these wrought by the ministry of the word, and yet be but almost a Christian, as Herod was. It is said, when he heard John Baptist, he did many things that heard him gladly. Well Saul was under a great change when he met the Lord's prophets. He turned prophet too. Nay, it is said in verse 9 of that chapter that God gave him another heart. Now was not this a work of grace? And was not Saul here truly converted? Well one would think he was, but yet indeed he was not. For though it is said God gave him another heart, It is not said that God gave him a new heart. There is a great difference between another heart and a new heart. God gave him another heart to fit him for ruler, but gave him not a new heart to make him a believer. Another heart may make another man, but it is a new heart that makes a new man. Again, Simon the sorcerer or Simon Magus, is a great proof of this truth. He was under a great and visible change. Of a sorcerer, he was turned to be a believer. He left his witchcrafts and his sorceries and embraced the gospel. Was not this a great change? If the drunken doth but leave his drunkenness, or the swearer his oaths, the profane person his profaneness. They think this is a gracious change and their state is now good. Alas, Simon Magus did not only leave his sins but he had a kind of conversion or he believed and was baptized. Here's the objection. But it's not that man that has changed a true Christian? Answer, well not every change makes a man a Christian. Indeed, there is a change, that whoever is under it, he is a true Christian. When a man's heart is so changed as that it is renewed, when old things are done away and all has become new, when the new creature is wrought in the soul, when a man is turned from darkness to light, from the power of Satan to God, when the mind is enlightened, the will renewed, the affections made heavenly, Well, then a man is a Christian indeed. But now you must know that every change is not this change for, number one, there is a civil change, a moral change, as well as a spiritual and supernatural change. Many men are changed in a moral sense and one may say they are become new men. but they are in heart and nature the same men still. They are not changed in a spiritual or supernatural sense and therefore it cannot be said of them that they are become new creatures. Restraining grace may cause a moral change but it is renewing grace that must cause a saving change. Now many are under restraining grace and so changed morally that are not under the power of renewing grace and so changed savingly. Number two, there is an outward change as well as an inward change. The outward change is often without the inward, though the inward change is never without the outward. A man's heart cannot be sanctified, but it will influence the life. But a man's life may be reformed, and yet never affect or influence the heart. 3. A man may be converted from a course of profaneness to a form of godliness, from a filthy conversation to a fair profession, and yet the heart the same in one and the other. rotten post may be guilt or a rotten past may be guilt without and yet or rotten post may be guilt without and yet unsound within. Sorry about that it's sometimes hard to read some of the English words here. It is common to have the outside of the cup and platter made clean and yet the inside foul and filthy. Now then If a man may be changed morally and yet not spiritually, outwardly and not yet inwardly, from a course of profaneness to a lifeless form of godliness, then a man may be under great invisible changes and yet be no more than an almost Christian. I do not speak this to discountenance any change, short of that that is spiritual, but to awaken you to seek after that change which is more than moral. It is good to be outwardly reformed, but it is better to be savingly renewed. I'm going to go ahead and stop there for today. Greetings. It is the Lord's Day, Saturday, October 31st in the year 2020, and it also happens to be the 503rd year since Martin Luther nailed his 95 theses to the church door at Wittenberg. It is Reformation Day, and in lieu of a sermon one that I write. I'm actually going to continue on reading in a book that I started titled The Almost Christian Discovered or The False Professor. I forget the last part of it right away. I didn't write it out beforehand, but anyway. So this will be part three and here we go. I know how natural it is for men to take up with anything like a work of conversion, though it be not conversion, and resting in that, they eternally perish. Beloved, let me tell you that there is no change, no conversion can stead your souls in the day of judgment on this side of that saving work which is wrought on the soul by the Spirit of God. renewing you throughout. The sober man, without this change, shall as surely go to hell as the foolish drunkard. Morality and civility may commend us to men, but not to God. They are of no value in the procurement of an eternal salvation. A man may go far in an outward change and yet not be one step closer to heaven than he that never was under any change. Nay, he may be in some sense further off. As Christ saith, the scribes and Pharisees were further from heaven with all their show of godliness than publicans and harlots in all their sin and uncleanness. Because resting in a false work of partial change, we neglect to seek after a true and saving change. There is nothing more common than to mistake our state, and by overweening thoughts misjudge our condition, and so perish in our own delusions. The world is full of these foolish builders that lay the foundation of their hopes of eternal salvation upon the sand. Now, my brethren, would you not mistake the way to heaven and perish in a delusion? Would you not be found fools at the last? For none are such fools as the spiritual fool, who is a fool in the great business of salvation. Would you not be fools for your souls and for all eternity? Well then labor after and pray for a thorough work of conversion. Beg of God that he would make a saving change in your souls that you may be altogether Christians. All other changes below this saving change, this heart change, make us but almost Christians. Number 11. A man may be very zealous in the matters of religion and yet be but almost a Christian. Jehu did not only serve God and do what he commanded him, but was very zealous in his service. Come with me and see my zeal for the Lord of hosts. And yet in all this, Jehu was a very hypocrite. Joash was a great reformer in Jehoiada's time. It is said he did that which was right in the eyes of the Lord all the days of Jehoiada the priest. But when Jehoiada died, Joash's zeal for God died with him and he became a very wretch. Here's an objection. But the Apostle makes zeal to be a note of sound Christianity. It is good to be zealously affected in good things. Nay, it seems to be the non-such qualification for obtaining eternal life. The kingdom of heaven suffereth violence and the violent take it by force. Well, answer. No, it is true. there is a zeal which is good and which renders the soul highly acceptable to God, a zeal that never misses of heaven and salvation. Now this is a zeal which is a celestial fire, the true temper and heat of all the affections to God and Christ. It is a zeal brought and kindled in the soul by the Spirit of God who first works it and then sets it on work. It is a zeal that hath the Word of God for its guide, directing it in working both in regard of its object and end, manner and measure. It is a zeal that checks sin and forwards the heavenly life. It is a zeal that makes the glory of God its chief end which swallows up all by ends. The zeal of thy house hath eaten me up. But now all zeal is not this kind of zeal. There is a false zeal as well as a true. Every grace hath its counterfeit as there is fire which is true heavenly fire on the altar and so there is strange fire Nadab and Abihu offered strange fire upon God's altar. Leviticus chapter 10. There are several kinds of zeal, none of which are true and sound, but rather they are false and counterfeit. And I shall instance in eight particulars. First, there is a blind zeal. zeal without knowledge. They have a zeal, said the Apostle, but not according to knowledge. Now as knowledge without zeal is fruitless, so zeal without knowledge is dangerous. It's like a wildfire in the hand of a fool or like the devil in the man possessed that threw him sometimes into the fire and sometimes into the water. The eye is the light of the body, and the understanding is the light of the soul. Now as the body, without the light of the eye, cannot go without stumbling, and so also the soul, without the light of the mind, cannot act without committing error. Zeal without knowledge is like an engasphatus, or engasphatus. a dark night that leads a traveler out of his way into the bog and into the mire. This was the zeal of Paul while he was a Pharisee. I was zealous toward God, as ye all are this day, and I persecuted this way unto the death. And again, I verily thought with myself I ought to do many things contrary to the name of Jesus of Nazareth. and finally concerning zeal and persecuting the church. Such a zeal was that in John. They shall put you out of the synagogue, silence you, you shall not be allowed to preach. Yea, the time cometh that whosoever kills you will think that he does God a service. And this is great zeal and yet it is blind zeal and that god of whores. Secondly, there is a partial zeal. In one thing, fire hot, and in another, key cold. Zealous in this thing and yet careless in another. Many are first table Christians. Zealous in the duties of the first table and yet neglect the second. Thus the Pharisees were zealous in their core bond, and yet unnatural to their parents, allowing them to starve and perish. By the way, Matthew Mead is talking about the first table of the law, as there are two tables, first and second table. First table were the first four commandments, second table were the last six. Others are second table Christians. zealous in the duties of the second table but neglecting the first. More for the righteousness among men than for holiness towards God. But now he whose religion ends with the first table or begins with the second, he is a fool in his profession, for he is but almost a Christian. The woman that was for the dividing the child, was not the true mother and he that is for dividing the commandments is not a true believer. Jehu was zealous against Ahab's house but not so against Jeroboam's calves and many are zealous against sin of opinion that yet use no zeal against the sins of their conversation. Now as we know that the sweat of the whole body is a sign of health, but the sweat of some one part only shows a distemper, and therefore physicians do reckon such a heat to be symptomatical. So where zeal reaches to every command of God alike, that is a sign of a sound constitution of soul. But where it is partial, where a man is hot in one part and cold in another, that is symptomatic of some inward spiritual distemper. Thirdly, there is a misplaced zeal fixed upon unsuitable and disproportionable objects. Many are very zealous in trifling things that are not worth it and trifle in the things that most require it, like the Pharisees that were diligent tithers of mint, and anise, and cumin, but neglected the weightier matters of the law, judgment, mercy, and faith. They had no zeal for these, though very hot for the other. And many are more zealous for a ceremony than for the substance of religion. More zealous for bowing at the name of Jesus than for conformity to the life of Jesus. more zealous for a holy vestment than for a holy life, more zealous for the inventions of men than for the institutions of Christ. This is a superstitious zeal, and usually found in men unconverted, whom grace never was wrought in. When was it that Paul was so exceedingly zealous of the traditions of his fathers, as he said, but only when he was in his wretched and unconverted state, as you may see in the next verses. But when it pleased God to call me by his grace, then I conferred not with flesh and blood. And Paul had another kind of zeal then, meted by other kinds of principles or acted by other kinds of principles. Fourthly, There is a selfish zeal that hath a man's own ends for its motive. Well, Jehu was very zealous, but it was not so much for God as for the kingdom. Not so much in the obedience to the command as in design to step into the throne. And therefore, God threatens to punish him for the very thing he commands him to do. I will avenge the blood of Jezreel upon the house of Jehu, because he shed that blood to gratify his lust, not to obey God. So Simeon and Levi, pretend great zeal for circumcision, seem very zealous for the honor of God's ordinances, when in truth their zeal was covetousness. and revenge upon the Shechemites. Fifthly, there is an outside zeal, and such was that of the scribes and Pharisees. They would not eat with unwashed hands, but yet would live in unseen sins. They would wash the cup often, but the heart seldom. Paint the outside but neglect the inside. Jehu was a mighty outside reformer, but he reformed nothing within, for he had a base heart under it all. Jehu took no heed to walk in the law of the Lord with all his heart. Though his fleece was fair, his liver was rotten. Our Lord Jesus observes of the Pharisees They pray to be seen of men, and fast so that they may appear to men to fast. Sixthly, there is a forensic zeal that runs out upon others, like the candle in the lantham that sends all the heat out at the top, or as the lewd women Solomon mentions, whose feet abide not in her own house. Many are hot and high against the sins of others and yet cannot see the same in themselves. Like Lamié that put on their spectacles when they went abroad but pulled them off within doors. It is easy to see faults in others and as hard to see them in ourselves. Jehu was zealous against Baal I pronounce it Baal this time instead of in my Bible readings only because some of you probably complained about it. Anyway, Jehu was zealous against Baal and his priests because that was Ahab's sin, but not against the calves of Bethel because that was his own sin. And this zeal is the true character of a hypocrite. His own garden is overrun with weeds while he is busy in looking over his neighbor's pile. Seventhly, there is a sinful zeal. All the former may be called sinful from some defect, but this I call sinful in a more special notion because it is against the life and chief of religion. It is a zeal against zeal. that flies not at profaneness, but at the very power of godliness. And you can see that in our day right here, on Facebook, on Twitter, anywhere anybody tries to preach the gospel in truth, they're always getting, you know, persecuted for it. This is what he's talking about. Not at error, but at truth. And is most hot against the most spiritual and important truths of the times. Where else are the sufferings of men for the truth, but from a spirit of zeal against the truth? And this may be called a devilish zeal. For as there is the faith of devils, so there is also the zeal of devils. Therefore his rage is great, because he knows his time is short. Eighthly, there is a scriptureless zeal. that is not butted and bounded by the word but by some base and low end. And such was Saul's zeal when God bids him destroy Amalek and spare neither man nor beast and then contrary to God's command he spares the best of the sheep and oxen under pretense of zeal for God's sacrifice. Another time when he had no such command Then he slew the Gibeonites in zeal to the children of Israel and Judah. Look, many a man's zeal is greater than there, than and there, when and where he hath the least warrant from God. Let me read that again. Many a man's zeal is greater than and there, when and where he hath the least warrant from God. The true spirit of zeal is bounded. by Scripture, for it is for God and the concernment of His glory. God hath no glory from that zeal which hath no scriptural warrant. Now then, if the zeal of a man in the things of God may be only a blind zeal, or a partial zeal, or even a misplaced zeal, or a selfish zeal, an outside zeal, or a forensic zeal, or even a sinful zeal, or a scriptural zeal, then it is evident that a man may be very zealous in the matters of religion and yet be but almost a Christian. Number 12. A man may be much in prayer. He may pray often and pray much and yet be but almost a Christian. So did the Pharisees, whom yet our Lord Christ rejects for being hypocrites. Now here's an objection. But is not praying frame an argument of a sincere heart? Are not the saints of God called the generation of them that seek the face of God? Well, here's the answer. A man is not therefore a Christian because he is much in prayer. And I grant that those prayers that are from the workings and fighting of God's Spirit in us, from sincere hearts lifted up to God, from a sense of our own emptiness and God's infinite fullness, that are suited to God's will, the great rule of prayer, that are for spiritual things instead of the temporal, that are accompanied with faith and dependence, in such prayers speak a man altogether a Christian. But now a man may be in much prayer and yet be a stranger to such prayer as, number one, nature may put a man upon prayer, for it is a part of natural worship. It may put a child of God upon prayer. And so did Christ. He went and fell on his face and prayed, saying, Oh, my father, if it be possible, let this cup pass from me. This is a prayer of Christ, which flowed from the sinless struggles of nature, seeking its own preservation. Number two, a man may pray in pretense or a covering to some sin. And so did those devout Pharisees. Woe to you, scribes and Pharisees, hypocrites! For ye devour widows' houses, and for a pretense make long prayers. Therefore ye shall receive the greater damnation. And so the Papists seemed very devout to pray a rich man's soul out of purgatory. But it is to cheat the heir of much of his estate under pretense of praying for his father's soul. Number three, a man may pray and yet love sin as Augustine before conversion prayed against his sin but was afraid God would hear him and take him at his word. Now God hears not such prayers. If I regard iniquity in my heart God will not hear my prayer. Number four, A man may pray much for temporal things and little for spiritual things. And such are the prayers of most men crying out most for temporal things. More for who will show us any good than for Lord lift up on us the light of thy countenance. David copies out the prayer of such. that our sons may be as plants, that our daughters may be as cornerstones polished after the similitude of a palace, that our garners may be full, etc. Happy is the people that is in such a case. This is the carnal heart's prayer and this David calls vanity. They are strange children whose mouth speaketh vanity. Number five. A man may pray and yet be far from God in prayer. This people draw near to me with their mouths and honor me with their lips but their heart is far from me. A man may pray and yet have no heart in prayer and that God chiefly looks at. My son, give me thy heart. The Jews have this sentence written upon the walls of their synagogues. Prayer without the intention of the mind is but a body without a soul. And it is not enough to be conscionable to use prayer, but we must be conscionable to the use of prayer. Many are so conscientious that they dare not but pray. and yet so irreligious that they have no heart in prayer. A common work of God may make a man conscionable to do duties, but nothing less than saving grace in the heart will make a man conscionable in the doing of them. Number six, a man's prayer may be a lie. As a profession without sanctity is a lie to the world. So prayer without sincerity is a lie to God. It is said of Israel that they sought God and God inquired early after him. They were much in prayer and God calls all but a lie. Nevertheless they did flatter him with their mouth and they lied to him with their tongues for their heart was not with him. Hearken to my prayer that goeth not out of fainted lips, saith David. 7. Affliction and the presence of outward evils will make a man pray, and pray much. When he slew them, then they sought him, and returned, and inquired early after God. The heathen mariners called every man upon his God when in a storm, when they fear drowning, then they fall to praying. Jonah chapter 1 verse 5. Mariners are for the most part none of the devoutest, nor much addicted to prayer. They will swear twice or they pray once and get it as said. They cry to the Lord in their And hence you have a proverb, he that cannot pray, let him go to the sea. They poured out a prayer when thy chastisement was upon them. Now then, if nature may put a man upon prayer, if a man may pray in pretense and design, if a man may pray and yet love sin, if a man may pray mostly for temporal things, If a man may pray and yet be far from God in prayer, if prayer may be a lie, or if it may be only the cry of the soul under affliction, surely then a man may be much in prayer and yet be but almost a Christian. Now here's an objection. But suppose a man pray and prevail with God in prayer. Surely that is a witness from heaven of a man's sincerity in prayer. Now I pray and prevail. I ask and am answered. And here's the answer. That a man may pray and may be answered. For God many times answers prayer in judgment. As God is sometimes silent in mercy, so he speaks in wrath. And as he sometimes denies prayer and mercy, so he sometimes answers in judgment. When men are over-importment in something their lusts are upon, and will take no nay, then God answers in judgment. He gave them their own desire. They had desired quails, and God sends them. But now mark the judgment. While the meat was in their mouths, the wrath of God came upon them and slew them. Well, here's another objection. But suppose a man's affections are much stirred in prayer. Well, how then? Is not that a true note of Christianity? Now my affections are much stirred in prayer. Well, here's the answer. So was Esau's when he sought the blessing. and he sought it carefully with tears. A man may be affected with his own parts in a duty, while good notions pass through his head, and good words through his lips. Some good motions also may stir in his heart, but they are but sparks which fly out at the tunnel of the chimney. which suddenly vanish so that it is possible a man may pray and prevail in prayer. Pray and be effected in prayer and yet be but almost a Christian. Okay, that's going to do it for today. I don't want to go too far because there's a lot in this book that requires a lot of attention and detail and I think that's sufficient. today. So anyway, this is your narrator Dwayne Lynn signing off and have a blessed rest of your Sabbath day. Good morning. It is 1044 in the morning on the 7th of November the year 2020 and we are going to continue in the Almost Christian Discovered. or the false professor tried and cast by Matthew Mead. Again I decided to go ahead and do this as a series of Sabbath day sermons instead of a regular audio book like I normally do because the material within is paramount that every professor should know. I mean these are things that we need to be considering first within ourselves and then second among those who call themselves Christians. We cannot expect our neighbors, our unconverted neighbors, our non-Christian neighbors, to understand this. We need to know it, so then that way if a profession ever is made, we're not sucked into believing that yes, this man is regenerate right away just because something comes out of his mouth, that much more inspection needs to be done. not just for their benefit but for ours as well. Because we as God's elect still have to examine ourselves carefully with fear and trembling to ensure that we're walking in the faith. That our election is indeed sure. So with that being said I continue. Number 13 A man may suffer for Christ in his goods, in his name, in his person, and yet be but almost a Christian. Every man that hears or that bears Christ's cross on his shoulders does not therefore bear Christ's image in his soul. And here comes the objection. But doth not our Lord Christ make great promises to them that suffer, or lose anything for Him? Doth He not say, Every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for His name's sake shall receive a hundredfold, and shall inherit everlasting life? Sure they are true Christians who Christ makes this promise to. Well and again that's a great objection and here comes the answer. There is a suffering for Christ that is a note of sincerity and shall have its reward. That is when a man suffers for a good cause upon a good call and with a good conscience for Christ's sake and in Christ's strength when his sufferings are a filling up that which is behind of the sufferings of Christ. When a man suffers as a Christian, as the Apostle hath it, if a man suffers as a Christian let him not be ashamed. When a man thrusts not himself into sufferings but stays God's call, such suffering is a proof of integrity. But now every suffering for Christ is not suffering as a Christian. For, number one, a man may suffer for Christ, for that profession of religion that is upon him. That world, the world, it hates the show of religion. Times may come that it may cost a man as dear to wear the livery of Christ to wear Christ himself. Alexander had liked to have lost his life for the gospel's sake, yet he was that Alexander, as is generally judged, that afterward made a shipwreck of faith and greatly opposed Paul's ministry. Number two, a man may suffer for Christ and yet have no true love to Christ, and this is supposed to Though I give my body to be burned, and have not charity, it profits nothing. Love to Christ is the only noble ground of suffering. But a man may suffer much upon other ends. 1. Out of opinion of meriting by our suffering, as the Papists. 2. out of vain glory, or for applause among professors. Some have died that their names might live. Or, number three, out of a Roman resolution, or a stoutness of spirit. Number four, out of a design of profit, as Judas forsook all for Christ, hoping to mend his market by closing with him. Or, number five, rather to maintain an opinion, that for truth's propagation. Socrates died for maintaining that there was but one God, but whether he died rather for his own opinion, that for God's sake, I think it is no hard matter to determine. Thus a man may suffer for professing Christ and yet suffer upon wrong principles. Now then, If a man may suffer for Christ from the profession that is upon him or suffer for Christ and yet not truly love him, well then a man may suffer for Christ and yet be but almost a Christian. Number 14. A man may be called of God and embrace this call and yet be but almost Christian. Judas is a famous instance of this truth, for he was called by Christ himself and came at the call of Christ, and yet Judas was but almost a Christian. Well, here comes the objection. But is not the being under the call of God a proof of our interest in the predestinating love of God? Doth not the Apostle say whom he predestinated them he called? Nay, doth he not say in the next verse whom he called them he justified? Nay, doth not God call all whom he intends to save? And believe me I'm sure that that would come out of the mouth of Arminian if they were conscious enough to say it. And here comes the answer. Though God calleth all those that shall be saved, yet all shall not be saved whom God calleth. Every man under the gospel is called of God in one sense or another, yet every man under the gospel shall not therefore be saved. For many are called, but few are chosen. There is a two-fold call of God, an internal call and an external call. Number one, there is the internal call of God. Now, this call is a special work of the Spirit by the ministry of the Word, whereby a man is brought out of a state of nature and into a state of grace, out of darkness into light, from being vessels of wrath to be made heirs, that's h-e-i-r-s, heirs of life. Now I grant that whoever is under this call of God is called effectually and savingly, called to be a Christian indeed. Every man that hath heard and learned of the Father comes to me. There is a call of God which a man may have and yet not be this call. There is an external call of God which is by the ministry of the word. Now every man that lives under the preaching of the gospel is thus called. God calls every soul of you, that's you all, to repent. and to lay a sure foundation for heaven and salvation by the word you hear this day. But now every man that is thus called is not therefore a Christian. For, number one, many under the call of God come to Christ but are not converted to Christ. And that's key. They are called but they are not converted. They have nothing of the grace and life of Christ. Such as he, who when Christ sent out his servants to bid guests unto the marriage, came in at the call of Christ, but yet had not on the wedding garment. That is, had none of the grace and righteousness of Jesus Christ. Number two, many that are under the call of the gospel come to Christ and yet afterwards fall away from Christ as Judas and Demas did. It is said when Christ preached a doctrine that his disciples did not like, that from that time many of his disciples went back and walked no more with him. That's John chapter 6 verse 66. Now then, if many are under the external call of God only, if many that come to Christ are not converted to Christ, but fall away from Christ, then a man may be called of God and yet be but almost a Christian." Number 15, a man may have the Spirit of God and yet be but almost a Christian. Balaam, and I'm saying Balaam, I normally say Baha'u'llah, my Bible reading but I'm saying Balaam for the purposes of the book. Balaam had the Spirit of God given him when he blessed Israel. Balaam saw Israel abiding in tents and the Spirit of the Lord came upon him. Judas had, for by the Spirit he cast out devils. He was one of them that came to Christ and said, Lord, even the devils are subject to us. Saul had, behold, a company of prophets met him and the Spirit of God came upon him and he prophesied among them. And now here, of course, comes an objection. But you will say, can a man have the spirit of God and yet not be a Christian? Indeed, the scripture saith, if any man have not the spirit of Christ, he is none of his. But surely if any man have the spirit of Christ, he is his. And that's only one objection. I can think of a couple of more, but apparently Matthew Mead isn't bringing it here. Anyway, here comes the answer. is a having of the Spirit, which is a sure mark of saintship, where the Spirit is an effectual, prevailing principle of grace and sanctification, renewing and regenerating the heart, where the Spirit is as a potent worker, helping the soul's infirmities, where the Spirit is so as to abide forever, But now every man that hath the spirit hath not the spirit in this manner. For, number one, a man may have the spirit only transiently and not abidingly. In other words, they may come and go, but not stay. The spirit may be in a man and yet not dwell in a man. The Spirit is wherever he dwells, but he does not dwell wherever he is. He is in all, but dwells in the saints only. The hypocrite may have the Spirit for a season, but not to abide in him forever. Number two, a man may have the Spirit and yet not be born of the Spirit. Every true Christian is born of the Spirit. An hypocrite may have the gifts of the Spirit, but not the graces. The Spirit may be in him by the way of illumination, but not by the way of sanctification. By way of conviction, but not by way of conversion. Though he may have much common grace for the good of others, yet he may have no special grace for the good of himself. Though his profession be spiritual, yet his state and condition may be carnal. 3. A man may have the spirit only as a spirit of bondage. Thus many have the spirit working only to bondage. The spirit of bondage is an operation of the Holy Ghost by the law, convincing the conscience of sin and the curse of the law, and working in the soul such as an apprehension of the wrath of God as makes the thoughts of God a terror to him. This spirit may be, and often is, without saving grace. this operation of the Spirit was in Cain and Judas. There are none that receive the spirit of adoption, but they first receive the spirit of bondage. Yet many receive the spirit of bondage that never receive the spirit of adoption. Number four, a man may have the Spirit of God working in him. and yet it may be resisted by Him. It is said of the Jews that they rebelled and vexed His Holy Spirit. And the same sin is charged upon their children. Ye stiff-necked and uncircumcised in heart, ye have always resisted the Holy Ghost, as your fathers did, and so do ye. The hypocrite retains not the Spirit so long as to come up to regeneration and adoption, but quenches the motions of it, and thereby miscarries eternally. 5. A man may have the Spirit and yet sin that unpardonable sin. He may have the Holy Ghost and yet sin the sin against the Holy Ghost. Nay, no man can sin this sin against it, but he that hath some degree of it. The true believer hath so much of the Spirit, and such a work of it in him, that he cannot sin that sin. He that is born of God sins not, to wit, that sin unto death, for that is met. The carnal professing sinner, he cannot sin that sin. because he is carnal and sensual, having not the Spirit. A man must have some measure of the Spirit that sins this sin, and so hath the hypocrite. He is said to be partaker of the Holy Ghost, and he only is capable of sinning the sin against the Holy Ghost. Now then, if a man may have the Spirit transiently only, and not abidingly, If a man may have the Spirit and yet not be born of the Spirit, if he may have the Spirit only as a spirit of bondage, if a man may have the Spirit working in him and yet it may be resisted by him, if a man may have the Spirit and yet sin that unpardonable sin against it, then surely a man may have the Spirit of God and yet be but almost a Christian. Number 16. And believe me, this is hard to hear. I mean, I'm reading this for the first time. I've never read this book before or this sermon before. So I'm learning just like you. And believe me, that's a hard, that's a tough one to take, which is going to cause me to examine myself all the further. And it should do the same for you. Number 16. A man may have faith and yet be but almost a Christian. the stony ground, that is, those hearers set out by the stony ground for a while believed. And it is said that many believed in the name of Christ, yet Christ durst not commit himself to them. That's John chapter 2 verses 23 through 25. Though they trusted in Christ, yet Christ would not trust them. And why? because he knew all men. That's verse 24. He knew they were rotten at the root, notwithstanding their faith, their visible profession of faith, that a man may have all faith to the removing of mountains and yet be nothing. Now here comes the objection, and I'm not going to read this objection in the whining tone of voice, because this is serious. As it all is serious, but I've done it enough. Look, listen, here's the objection. But how can this be? that a man may have faith and yet be but almost a Christian. Does not our Lord Christ promise life eternal and salvation to all that believe? Is not this gospel that is to be preached to every creature? He that believes shall be saved? And here's Mead's answer. Though it is true what our Lord Christ saith, that he that believes shall be saved, yet it is as true. that many believe that she'll never be saved. For Simon Magus, that's Simon the Sorcerer, believed. Yea, James saith, even James the brother of the Lord says, the devils believe and tremble. Now none will say that any of these, Simon the Sorcerer or devils, shall be saved. As it is true what the Apostle says, All men have not faith. So it is as true that there are some men who have faith who are no with the better for their faith. You must know therefore there is a two-fold faith. Number one, special and saving faith. Number two, common faith or common grace and not saving. Number one, there is a saving faith. This is called faith of the operation of God. It is a work of God's own spirit in the soul. It is such a faith as rests and casts the soul completely upon Christ for grace and glory, pardon and peace. sanctification and salvation. It is an united act of the whole soul, understanding, wills and affections, all concurring to unite the soul to an all-sufficient Redeemer. It is such a faith as purifies the heart and makes it clean. It influences and gives strength and life to all other races. Now whoever has this faith is a Christian indeed. This is the faith of God's elect. But then, number two, there is a common faith, or what is also called common grace in the 21st century. There is a common faith, not saving, a fading and temporary faith. There is the faith of Simon the Sorcerer, or Simon Magus, M-A-G-U-S, as well as the faith of Simon Peter. Simon Magus believed and yet was in the gall of bitterness and in the bond of iniquity. Now Simon Magus has more followers than Simon Peter. The faith of most men will at last be found to be no better than the faith of Simon Magus for the first. The faith of most is but a temporary faith. It endures for a while and then dies, perishes. True and saving faith, such as is the faith of God's elect, cannot die. It may fail in the act, but not in the habit. This sap may not be in the branch, but it is always in the root. That faith that perisheth, that faith a man may have and perish. There is a faith that lies only in generals and not in particulars, as there is a general and particular object of faith, and so there is a general and particular faith. The general object of faith is the whole scripture. The particular object of faith is Christ in the promise. Now, many have a general faith to believe all the scripture and yet have no faith to make a particular application of Jesus Christ in the promise. Devils and reprobates may believe the truth of the scripture and what is written of the dying and suffering of Christ for sinners, but there are but few that can close up themselves in the wounds of Christ. and by his stripes fetch in healing to their own souls. Thirdly, there is a faith that is seated in the understanding. I said seated, not seeded. That's e-a-t-e-d. Seated in the understanding, but not in the will. This is a very common faith, and many assent to the truth. They believe all the attributes of God, that He is just, holy, wise, faithful, good, merciful, etc. But yet they rest not on Him notwithstanding. They believe that the commandments are true, but yet they do not obey them. They believe the promises are true, but yet do not embrace and apply them. They believe the threatenings are true, but yet do not flee from them. Thus their faith lies at a mental assent, but not consent. They have faith to confess a judgment, but none to execute it, that is to do it. By assent, by mental assent, They lay a foundation but never build upon it by application. They believe that Christ died to save them that believe and yet they believe not in Christ that they may be saved. Oh my brethren, it is not a believing head but a believing heart that makes a Christian. With the heart, man believes to righteousness. Without this, our faith is in vain, and we are yet still in our sins. Fourthly, there is a faith without experience. Many believe the word upon hearsay to be the word of God, but they never felt the power and virtue of it upon their hearts and consciences. Now what good is it to believe the truth of the word if a man's conscience never felt the power of the word? What is it to believe the truth of the promise if we never tasted the sweetness of the promise? We are in this case like a man that believes the description others make of strange countries. but never traveled to them to know the truth. Or as a patient that believes all that the physician says, but yet tries none of the potions. We believe the word because we cannot gainsay it, but yet we have no experience of any saving good wrought by the word. And so are but almost Christians. Fifthly, there is a faith that is without brokenness of heart, that does not avail to melt or soften the heart, and therefore is not true faith. For the least true faith is always joined with a bending will and a broken heart. Sixthly, there is a faith that transforms not the heart. Faith without fruit that does not bring forth the new creature in the soul but leaves it in a state of sin and death. This is a faith that makes a man a sound professor but not a sound believer. He believes the truth, but not as it is in Jesus. For then it would change and transform him into the likeness of Jesus. He believes that a man must be changed that would be saved, but yet is not savingly changed by the believing. Thus, while others believe to salvation, he or she believes to damnation. For his web shall not become a garment, neither shall he cover himself with his work. Now then, the man's faith may be but temporary, or may lie only in generals or particulars. or may be seated in the understanding only, or may be without experience, or may be without a broken heart, or without a new heart, surely then a man may have faith. He may taste of this heavenly gift and yet be but almost a Christian. I'm going to stop there for today. It's a lot. It's a lot to consider and I pray to the Father in the name of the Lord Jesus Christ that those of you who are hearing this message will seriously and zealously take this to heart to examine yourselves to make sure that you're not caught up in it. Leave no stone unturned. Share it with your friends and truly if you love your neighbor you'll share it with them. But if you love your brothers that you know are not walking in the faith, you need to share it with them as well. At least to give them one more shot. Because none of us know the time of our end. None of us know when that day of the Lord will come upon us. And yes, that day of the Lord is the day of our death. It is appointed unto man once, once to life. And after that comes the judgment. So truly, again, I beseech you in the name of God, our Father, in the name of our Lord Jesus Christ, I pray. Take this to heart. Don't let yourself just neglect it and say, this isn't me. Only to perish and then find out how wrong you were. That's all for this week. See you next week. May the Lord Jesus Christ bless and preserve you all. Amen. Good morning. It is 1016 a.m. Central Time on the 14th of November in the year 2020. And I'm going to bring another portion of the Almost Christian Discovered or the false professor tried and cast by Matthew Mead. This will be, like I said, like an afternoon portion. Okay, let's get straight to it. Number 17. A man may go further yet. He may possibly have a love to the people of God. and yet be but almost a Christian. Every kind of love to those who are saints is not a proof of our saintship. Pharaoh loved Joseph and advanced him to the second place in the kingdom and yet Pharaoh was but a wicked man. Ahab loved Jehoshaphat and made a league with him and married his daughter Athaliah to Jehoram, Jehoshaphat's son. And yet Ahab was a wicked wretch. But you will say that this seems to contradict the testimony of the scriptures. For that makes love to the saints and the people of God a sure proof of our regeneration and interest in life eternal. And we know that we have passed from death to life because we love the brethren. Nay, the Spirit of God putteth this as a characteristic distinction between saints and sinners. In this the children of God are manifest, and the children of the devil. Whosoever doeth not righteousness is not of God, neither he that loveth not his brother. by brethren, we do not understand brethren by place, those who are in the same country or nation, such as are called brethren in Romans chapter 9 verse 3, Acts chapter 8 verses 23-25. Nor do we understand brethren by race, those who have descended of the same parents, such are called brethren in James chapter 1 verse 2. But by brethren, we understand brethren by grace and supernatural regeneration, such as are the children of God. And these are the brethren whom to love is a sure sign that we are the children of God. Answer. To this meet answers. that there is a love to the children of God which is a proof of our being the children of God. As for instance, when we love them as such, and for that very reason, as being the saints of God, when we love them for the image of God which appeareth in them, because of that grace and holiness which shineth forth in their conversations. And this is truly commendable. to love the godly for godliness sake, the saints for saintship sake, and this is a sure testimony of our Christianity. The love of grace in another is a good proof of the life of grace in ourselves, and there can be no better evidence of the Spirit of Christ in us than to love the image of Christ in others, for this is a certain truth. that a sinner cannot love a saint as such. An Israelite is an abomination to an Egyptian. Now there is a contrariety and natural enmity between the two seeds, between the children of the world and those whom the Father in his eternal love hath chosen out of the world. It is a likeness which is the great ground of love. Now there is the highest dissimilitude and unlikeness between an unregenerate sinner and a child of God. Therefore a child of God cannot love a sinner as a sinner, in whose eyes a vile person is contempt. He may love him as a creature, He may love his soul, or he may love him under some relation that he stands in to him. Thus, God loves the damned spirits, as they are his creatures. But as fallen angels, he hated them with an infinite hatred. So, to love a sinner, quantenus, a sinner, this a child of God cannot do. So neither can a sinner love a child of God as a child of God. That he may love a child of God, that I grant, but it is upon some other consideration. He may love a person that is holy, but not the person for his holiness, but for some other respect, as, number one, A man may love a child of God for his loving, peaceable, courteous deportment to all with whom he converseth. Religion beautifies the conversation of a man and sets him off to the eye of the world. The grace of God is no friend to morose, girlish, unmannerly behavior among men. It provokes an affable demeanor and sweetness to all, and where this is found, it winneth respect and love from all. 2. A man may love a saint for his outward greatness and splendor in the world. Men are very apt to honor worldly greatness, and therefore the rich saint shall be loved and honored while the poor saint is hated and despised. This is as if a man should value the goodness of his sword by the embroidery of his belt, or his horse for the beauty of his trappings rather than for his strength and swiftness. True love to the children of God reaches to all the children of God, poor as well as rich, bond as well as free, ignoble as well as noble, for the image of Christ is alike, amiable, and lovely in all. 3. A man may love a child of God for his fidelity and usefulness in his place, where religion and the power of it taketh hold of a man's heart. It makes him true to all his betrustments, diligent in his business, faithful in all his relations. and this obligeth respect. A carnal master may prize a godly apprentice or servant that makes conscience of pleasing his master and is diligent in promoting his interest. I might instance in many things of the like nature as charity, beauty, wit, learning, which may procure love to the people of God from the men of the world. But this love is no proof of charity for, first, it is but a natural love arising from some carnal respect or self-end. That love which is made by the scripture and evidence of our regeneration is a spiritual love The principal lodestone and attractive whereof is grace and holiness. It is a love which embraces a righteous man in the name of a righteous man. Number two, a carnal man's love to saints is a limited and bounded love. It is not universal to the seed. Now, as in sin, He that does not make conscience of every sin maketh conscience of no sin as sin. And so he who does not love all in whom the image of Christ is found loveth none for that of the image of Christ which is found in them. Now then, if the love we bear to the people of God may possibly arise from natural love only, or from some carnal respect, Or if it be a limited love, not extending to all the people of God, then it is possible that a man may love the people of God and yet be no better than almost a Christian. Number 18. A man may obey the commands of God. Yay, many of the commands of God. and yet be but almost a Christian. Balaam, or Balaam, seems very conscientious of steering his course by the compass of God's command. When Balak said to him to come and curse the people of God, said Balaam, if Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God. And so in the 38th verse saith he, The word that God putteth in my mouth, that shall I speak. The young man went far in obedience. All these I have observed from my youth up. And yet he was but a hypocrite, for he forsook Christ after all. Now here comes the objection. But is it not said, He that hath my commandments, and keepeth them, he it is that loveth me? And he that loveth me shall be loved of my Father, and I will love him, and manifest myself unto him? And doth not our Lord Christ tell us expressly, Ye are my friends, if ye do whatever I command you? And can a man be a friend of Christ and be but almost a Christian? Okay, I answer. That there is an obedience to the commands of Christ, which is a sure proof of our Christianity and friendship to Christ. And this obedience has a three-fold property. It is, number one, evangelical. Number two, universal. Number three, continual. Excuse me again. First, it is an evangelical obedience, and that both in matter and manner, ground and end. In the matter of it, and that is what God requires, ye are my friends if ye do whatever I command you. And in the manner of it, and that is according as God requires, God is a spirit, and they that worship Him must worship Him in spirit and in truth. In the ground of it, and that is a pure heart, a good conscience, and faith unfeigned. In the end of it, and that is the honor and glory of God. Whatever ye do, do all to the glory of God. Secondly, it is an universal obedience which extended itself to all the commands of God alike. It respects the duties of both tables. That's tables of the law. And such was the obedience of Caleb, who followed the Lord fully, and of David, who had respect to all his commands. Thirdly, It is a continual obedience, a putting the hand to God's plow without looking back. I have inclined my heart to perform my statutes always, even to the end. He that thus obeys the command of God is a Christian indeed, a friend of Christ indeed. But all obedience to the commands of God is not this kind of obedience. For, number one, there is a partial obedience, a piecemeal religion, when a man obeys God in one command and not in another, owns Him in one duty and not in another, when a man seems to make conscience of the duties of one table and not the duties of another. In other words, he's saying loving God, which is the first four commandments, and then loving your neighbor, which is the final six of the moral law, which is the Ten Commandments. This is the religion of most. Now disobedience is no obedience. For as he that doth not love God above all doth not love God at all. So he that doth not obey all the commands universally cannot be said to obey any command truly. And it is said of those in Samaria that they feared the Lord and served their own gods after their own manner. And yet in the very next verse it is said they feared not the Lord, so that their fear of the Lord was no fear. In a like manner that obedience to God is no obedience, which is but a partial and piecemeal obedience. Number two, a man may obey much and yet be in his old nature, and if so, then all his obedience in that estate is but a painted sin. He that offereth an ovulation is as if he offered swine's blood, and he that burneth incense as if he blessed an idol. The nature must be renewed before the command can be rightly obeyed, for a corrupt tree cannot bring forth good fruit. Whatever a man's performances are, they cannot be called obedience whilst the heart remaineth unregenerate, because the principle is false and unsound. Every duty done by a believer is accepted of God as a part of his obedience to the will of God, though it be done in much weakness. because though the believer's hand is weak, yet his heart is right. The hypocrite may have the most active hand, but the believer hath the most faithful and sincere heart. 3. A man may obey the law, and yet have no love to the lawgiver. A carnal heart may do the command of But he cannot love God, and therefore cannot do it aright. For love to God is the foundation and spring of all true obedience. Every command of God is to be done in love. This is the fulfilling of the law. The Apostle saith, Though I bestow all my goods to feed the poor, and though I give my body to be burned, these seem to be the acts of the highest obedience, yet if I have not love, it profits me nothing. Number four, I might add that a man may be much in obedience from sinister and base selfish ends, as the Pharisees prayed much, gave much alms, and fasted much. But our Lord Christ tells us that it was that they might be seen of men and have glory of men. Most of the hypocrite's piety empties itself into vain glory and therefore he is but an empty vine in all he does because he bringeth forth fruit to himself. It is the end that justifies the action Indeed, a good end cannot make a bad action good, but yet the lack of a good end makes a good action bad. Now then, if a man may obey the commands of God, partially and by halves, if he may do it and yet be in his natural state, If he may obey the commands of God and yet not love God, if the ends of his obedience may be sinful and unwarrantable, then a man may be much in obeying the commands of God and yet be but almost a Christian. Number 19. A man may be sanctified and yet be but almost a Christian. Every kind of sanctification does not make a man a new creature, for many are sanctified that are never renewed. You read of them that count the blood of the covenant wherewith they were sanctified an unholy thing. Here comes the objection. But does not the scripture tell us that both he that sanctifieth and they who are sanctified are all one? For which cause he is not ashamed to call them brethren? And can a man be one with Christ and yet be but almost a Christian? Sorry guys, I can't help but make the objections in that tone. Here's the answer. To this I answer. You must know there is a two-fold work of sanctification spoken of in the scripture. The one common and ineffectual. The other is special and effectual. That work of sanctification, which is true and effectual, is a working of the Spirit of God in the soul, enabling it to the mortifying, that means to put to death, the mortifying of all sin, to the obeying of every command, to walking with God in all well-pleasing. Now whoever is thus sanctified is one with him that sanctifieth. Christ will not be ashamed to call such brethren, for they are flesh of his flesh and bone of his bone. But then there is a more common work of sanctification, which is ineffectual as to the two great works of dying to sin and living to God. This kind of sanctification may help to restrain sin, but not to mortify sin. It may lop off the bows but it layeth not the axe to the root of the tree. It sweeps and garnishes the room with common virtues, but doth not adorn it with saving graces, so that a man is but almost a Christian notwithstanding this sanctification. Or thus, there is an inward and outward sanctification. Inward sanctification is that which deals with the soul and its faculties, understanding, conscience, will, memory, and affections. Outward sanctification, that which deals with the life and conversation. Now both these must concur to make a man a Christian indeed. Therefore the Apostle puts them together in his prayer for the Thessalonians. The God of peace sanctify you wholly, that's w-h-o-l-l-y which means completely, and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. A man is then sanctified completely when he is sanctified both inwardly and outwardly, both in heart and affections, and in life and conversation. Outward sanctification is not enough without the inward, nor the inward without the outward. We must have both clean hands and a pure heart. The heart must be pure, that we may not incur blame from within. And the hands must be clean, that we may not incur our shame from without. We must have hearts sprinkled from an evil conscience and bodies washed with pure water. We must cleanse ourselves from all filthiness. of the flesh and of the spirit. Inward purity is the most excellent, but without the outward it is not sufficient. The true Christian is made up of both. Now many may have clean hands, but unclean hearts. They wash the outside of the cup and platter when all is filthy within. Now the former without the latter profited a man no more than it profited Pilate who condemned Christ to wash his hands in the presence of the people. He washed his hands of the blood of Christ and yet had a hand in the death of Christ. The Egyptian temples were beautiful on the outside but within You should find nothing but some serpent or crocodile. He is not a Jew, which is one outwardly. Judas was a saint without, but a sinner within. Openly a disciple, but secretly a devil. Some pretend to inward sanctity without outward. This is the pretense of the open sinner. Though I sometimes drop an idle foolish word, saith he, or though I sometimes swear an oath, yet I think no hurt. I thank God my heart is as good as the best. Such are like the sinner that Moses mentions, that blessed himself in his heart, saying, I shall have peace, though I walk in the imagination of mine own heart, to add drunkenness to thirst. and some here pretend to outward sanctity without inward, and such are like the scribes and Pharisees who outwardly appear righteous unto men, but within are full of hypocrisy and iniquity, fair professors but foul sinners. Inward sanctity without the outward is impossible, for it will reform the life outward sanctity without the inward is unprofitable, for it will not reform the heart. A man is not a true Christian without both. The body does not make a man without the soul, nor the soul without the body. Both are essential to the being of a man, and so the sanctification of both are essential to the being of the new man. True sanctification begins at the heart, but works out into the life and conversation. And if so, then a man may attain to an outward sanctification, and yet for the lack of the inward, be no better than almost a Christian. Number 20. And so I shall end this long pursuit of the almost Christian and his progress heavenward with this one general conclusion. A man may do all as to external duties and worship that a true Christian can, and when he hath done all, be but almost a Christian. You must know all the commands of God have an intra and an extra. There is, as I may say, the body and soul of the command, and accordingly there is an internal and an external worship of God. Now the internal acts of worshiping of God are love to God, to fear God, to delight in God, to trust in God, etc. The external acts of worshiping of God are by praying, teaching, hearing, etc. Now there is a vast difference between these internal and external acts of worship, and such a difference there is. that they distinguish the altogether from the almost Christian. The sincere believer from the unsound professor. And indeed, in this very thing, the main difference between them doth lie. 1. Internal acts of worship are good. Propter Fieri. The goodness doth adhere intrinsically to the thing done. A man cannot love God nor fear God, but it will be imputed to him for a gracious act and a great part of his holiness. But now external acts of worship are not denominated good so much from the matter done, propter fieri, as from the manner of doing them. A man cannot sin in loving and delighting in God, but he may sin in praying and hearing, etc., for want of a due manner. 2. Internal acts of worship put a goodness into external. It is our faith, our love, our fear of God that makes our duties good. Number three, they better the heart and greater the degrees of a man's holiness. External duties do not always do this. A man may pray and yet his heart never the holier. He may hear the word and yet his heart never the softer. But now, the more a man fears God, the wiser he is. The more a man loves God, the holier he is. Love is the perfection of holiness. We shall never be perfect in holiness until we come to be perfect in love. 4. There is such an excellency in this internal worship that he who mixes it with his external duties is a true Christian when he does least. But without this mixture he is but almost a Christian that doth most or doeth most. Internal acts of worship, joined with outward, sanctify them and make them accepted of God, though few. External acts of worship, without the n-word, make them abhorred of God, though they be never so many. so that although the almost Christian may do all those duties in hypocrisy, which a true Christian doth in sincerity, nay, though in doing external duties he may outdo the true Christian, as the comet makes a greater blaze than the true star. If Elijah fast and mourn, Baal's priest will cut their flesh, Yet he cannot do those internal duties that the meanest true Christian can. The almost Christian can pray, but he cannot love God. He can teach or hear, etc., but he cannot take delight in God. Mark Job's query concerning the hypocrite. Will he delight himself in the Almighty? He will pray to the Almighty, but will he delight himself in the Almighty? Will he take pleasure in God? Ah, no, he will not. He cannot. Delight in God ariseth from a suitableness between the faculty and the object. Now, none more unsuitable than God and a carnal heart. Delight ariseth from the having what we desire. and from enjoying what we have. How then can he delight in God that neither enjoyeth nor hath nor truly desireth God? Delight in God is one of the highest exercises of grace and therefore how can he delight in God that has no grace? Why then should any saint of God be discouraged when he hears how far the almost Christian may go in the way to heaven? Whereas he that is the weakest true believer, that hath the least true grace, goes farther than he, for he believes in and loves God. Should the almost Christian do less as to matter of external duties, yet if he had but the least true faith, the least sincerity of love to Christ, he would surely be saved. And should the true Christian do ten times more duties than he does, yet had he not faith in Christ and love to Christ, he would surely be rejected. O therefore, let not any weak believer be discouraged, though hypocrites may outdo them and go beyond them in duty, for all their duties are done in hypocrisy. But your faith and love to God in duties is proof of your sincerity. 1. I do not speak this to discourage any soul in the doing of duties, nor to beat down your outward performances, but rather to rectify the soul in the doing of them. As the Apostle saith, desire earnestly the best gifts. But yet I show you a more excellent way. So I say, desire the best gifts. desire much to be in duties, much in prayer, much in hearing, etc. But yet I show you a more excellent way, and that is the way of faith and love. Pray much, but then believe much as well. Hear much, read much, but then love God much also. delight in the Word and the ordinances of God much, but then delight in the God of ordinances more. In other words he's saying to love all of God, not just a bit of God here and a bit of God there. Or say that you are a New Testament Christian and have nothing to do with the old. That's picking and choosing and that's what Leeds going on about here. Let me finish up. And when you are most in duties as to your use of them, O then be sure to be above duties as to your resting and dependence upon them. Would you be Christians indeed, altogether Christians? O then be much in the use and exercise of ordinances. but be much more in faith and dependence upon Christ and His righteousness, when your obedience is most to the command. Then let your faith be most upon the promise. The professor rests in his duties, and so is but almost a Christian. But you must be sure to rest upon the Lord Christ. This is the way to be altogether Christians. For if ye believe, then are ye Abraham's seed, and heirs according to the promise. And thus I have answered the first query, to wit, how far a man may go in the way to heaven, and yet be but almost a Christian. And I guess here's the recap. Number one, he may have much knowledge. Number two, he may have great gifts. Number three, He may have a high profession. Number four, he may do much against sin. Number five, he may desire grace. Number six, he may tremble at the word. Number seven, he may delight in the word. Number eight, he may be a member of the Church of Christ. He's not talking about the modern-day Church of Christ, but the general universal Church of Christ. 9. He may have great hopes of heaven. 10. He may be under great and visible changes. 11. He may be very zealous in the matters of religion. 12. He may be much in prayer. 13. He may suffer for Christ. 14. He may be called of God. He may, in some sense, have the Spirit of God. 16. He may have some kind of faith. 17. He may love the people of God. 18. He may go far in obeying the commands of God. 19. He may be, in some sense, sanctified. 20. He may do all as to external duties. that a true Christian can and yet be no better than almost a Christian. And that'll do it for today. I'm going to go ahead and put these, I guess, in a bit of a PDF here. So there can be a quick list for you to go back to. And again, I recommend that you listen to this, not for the sake of downloads, but for your own sake. to really put this in your mind and in your heart. Have it on the tip of your tongue, ready to go. And don't believe everybody that says they're a Christian just on the basis of a statement. You need to do like yourself. You should be doing for yourself, which is to examine yourself. If there's anything to take away from all of this, you must examine yourselves completely and thoroughly. to make sure that you're calling an election is indeed sure. Anyway, that's all there is for today. May the Lord Jesus Christ bless and preserve you, all of you who listen, are listening, and will listen to in the future.