Chapter VIII: Part 8

Doubtless, _Ananias_ was a good man; but shall I commend him for his answer to our LORD? I commend him not: for says he, verse 13. “LORD, I have heard by many of this man, how much evil he hath done to thy saints at _Jerusalem_: And here, he hath authority from the chief priests to bind all that call upon thy name.” I fear this answer proceeded from some relicks of self-righteousness, as well as infidelity, that lay undiscovered in the heart of _Ananias_. “Arise, (said our LORD) and go into the street, which is called _Straight_, and enquire in the house of _Judas_, for one called _Saul_ of _Tarsus_; for behold, he prayeth!” One would think this was sufficient to satisfy him; but says _Ananias_, “LORD, I have heard by many of this man (he seems to speak of him with much contempt; for even good men are apt to think too contemptuously of those who are yet in their sins) how much evil he hath done to thy saints in _Jerusalem_: And here, he hath authority from the chief priests, to bind all that call upon thy name.” And what then, _Ananias_? Is any thing too hard for the LORD? Who made thee to differ? Could not he who converted thee, convert him also? Surely _Ananias_ here forgets himself, or perhaps fears, lest this man, who had authority from the chief priests to bind all that call upon CHRIST’s name, should bind him also, if he went unto him; but the LORD silences all objections, with a “Go thy way, for he is a chosen vessel unto me, to bear my name before the _Gentiles_, and kings, and the children of _Israel_. For I will shew him how great things he must suffer for my name’s sake.” Here GOD stops his mouth immediately, by asserting his sovereignty, and preaching to him the doctrine of election. And the frequent conversion of notorious sinners to GOD, to me is one great proof, amongst a thousand others, of that precious, but too much exploded and sadly misrepresented, doctrine of GOD’s electing love; for whence is it that such are taken, whilst thousands, not near so vile, die senseless and stupid? All the answer that can be given, is, _they are chosen vessels_; “Go thy way, (says GOD) for he is a chosen vessel unto me, to bear my name before the _Gentiles_, and kings, and the children of _Israel_: For I will shew him how great things he must suffer for my name’s sake.” Observe what a close connection there is between doing and suffering for CHRIST. If any of my brethren in the ministry are present, let them hear what preferment we must expect, if we are called out to work remarkably for GOD: not great prebendaries or bishopricks, but great sufferings for our LORD’s name sake; these are the fruits of our labour: and he that will not contentedly suffer great things for preaching CHRIST, is not worthy of him. Suffering will be found to be the best preferment, when we are called to give an account of our ministry at the great day.

I do not hear, that _Ananias_ quarrelled with GOD concerning the doctrine of election; no, (O that all good men would, in this, learn of him!) “He went his way, and entered into the house; and put his hands on him, and said, Brother _Saul_;” just now, it was _this man_; now it is _brother Saul_: it is no matter what a man has been, if he be now a christian; the same should be our brother, our sister and mother; GOD blots out every convert’s transgressions as with a thick cloud, and so should we; the more vile a man has been, the more should we love him when believing in CHRIST, because CHRIST will be more glorified on his behalf. I doubt not, but _Ananias_ was wonderfully delighted to hear that so remarkable a persecutor was brought home to GOD: I am persuaded he felt his soul immediately united to him by love, and therefore addresses him not with, thou persecutor, thou murderer, that camest to butcher me and my friends; but, “brother _Saul_.” It is remarkable that the primitive christians much used the word _brother_ and _brethren_; I know it is a term now much in reproach; but those who despise it, I believe, would be glad to be of our brotherhood, when they see us sitting at the right-hand of the Majesty on high. “Brother _Saul_, the LORD (even JESUS that appeared unto thee in the way as thou camest) hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost.” At this time, we may suppose, he laid his hands upon him. See the consequences.

Verse 18. “Immediately there fell from his eyes as it had been scales, and he received sight forthwith;” not only bodily, but spiritual sight; he emerged as it were into a new world; he saw, and felt too, things unutterable: he felt a union of soul with GOD; he received the spirit of adoption; he could now, with a full assurance of faith, cry, “Abba, Father.” Now was he filled with the Holy Ghost; and had the love of GOD shed abroad in his heart; now were the days of his mourning ended; now was CHRIST formed in his soul; now he could give men and devils the challenge, knowing that CHRIST had justified him; now he saw the excellencies of CHRIST, and esteemed him the fairest among ten thousand. You only know how to sympathize with the apostle in his joy, who, after a long night of bondage, have been set free by the Spirit, and have received joy in the Holy Ghost. May all that are now mourning, as _Saul_ was, be comforted in like manner!

The scales are now removed from the eyes of _Saul_’s mind; _Ananias_ has done that for him, under GOD: he must now do another office, baptize him, and so receive him into the visible church of CHRIST; a good proof to me of the necessity of baptism where it may be had: for I find here, as well as elsewhere, that baptism is administered even to those who had received the Holy Ghost; _Saul_ was convinced of this, and therefore arose and was baptized; and now it is time for him to recruit the outward man, which, by three days abstinence and spiritual conflicts, had been much impaired: we are therefore told, (verse 19.) “when he had received meat, he was strengthened.”

But O, with what comfort did the apostle now eat his food! I am sure it was with singleness, I am persuaded also with gladness of heart; and why? he knew that he was reconciled to GOD; and, for my own part, did I not know how blind and flinty our hearts are by nature, I should wonder how any one could eat even his common food with any satisfaction, who has not some well-grounded hope of his being reconciled to GOD. Our LORD intimates thus much to us: for in his glorious prayer, after he has taught us to pray for our daily bread, immediately adds that petition, “Forgive us our trespasses;” as though our daily bread would do us no service, unless we were sensible of having the forgiveness of our sins.

To proceed: _Saul_ hath received meat, and is strengthened; and whither will he go now? to see the brethren; “then was _Saul_ certain days with the disciples that were at _Damascus_.” If we know and love CHRIST, we shall also love and desire to be acquainted with the brethren of CHRIST: we may generally know a man by his company. And though all are not saints that associate with saints, (for tares will be always springing up amongst the wheat till the time of harvest) yet, if we never keep company, but are shy and ashamed of the despised children of GOD, it is a certain sign we have not yet experimentally learned JESUS, or received him into our hearts. My dear friends, be not deceived; if we are friends to the Bridegroom, we shall be friends to the children of the Bridegroom. _Saul_, as soon as he was filled with the Holy Ghost, “was certain days with the disciples that were at _Damascus_.”

But who can tell what joy these disciples felt when _Saul_ came amongst them! I suppose holy _Ananias_ introduced him. Methinks I see the once persecuting zealot, when they came to salute him with a holy kiss, throwing himself upon each of their necks, weeping over them with floods of tears, and saying, “O my brother, O my sister, Can you forgive me? Can you give such a wretch as I the right-hand of fellowship, who intended to drag you behind me bound unto _Jerusalem_!” Thus, I say, we may suppose _Saul_ addressed himself to his fellow-disciples; and I doubt not but they were as ready to forgive and forget as _Ananias_ was, and saluted him with the endearing title of “brother _Saul_.” Lovely was this meeting; so lovely, that it seemed _Saul_ continued certain days with them, to communicate experiences, and to learn the way of GOD more perfectly; to pray for a blessing on his future ministry, and to praise CHRIST JESUS for what he had done for their souls. _Saul_, perhaps, had sat certain years at the feet of _Gamaliel_, but undoubtedly learned more these certain days, than he had learned before in all his life. It pleases me to think how this great scholar is transformed by the renewing of his mind: What a mighty change was here! That so great a man as _Saul_ was, both as to his station in life, and internal qualifications, and such a bitter enemy to the christians; for him, I say, to go and be certain days with the people of _this mad way_, and to sit quietly, and be taught of illiterate men, as many of these disciples we may be sure were; what a substantial proof was this of the reality of his conversion!

What a hurry and confusion may we suppose the chief priests were now in! I warrant they were ready to cry out, What! is he also deceived? As for the common people, who knew not the law, and are accursed, for them to be carried away, is no such wonder; but for a man bred up at the feet of _Gamaliel_, for such a scholar, such an enemy to the cause as _Saul_, for him to be led away with a company of silly, deceived men and women, surely it is impossible: we cannot believe it. But _Saul_ soon convinces them of the reality of his becoming a fool for CHRIST’s sake; for straightway, instead of going to deliver the letters from the high priests, as they expected, in order to bring the disciples that were at _Damascus_ bound to _Jerusalem_, “he preached CHRIST in the synagogues, that he is the Son of GOD.” This was another proof of his being converted. He not only conversed with christians in private, but he preached CHRIST publicly in the synagogues: especially, he insisted on the divinity of our LORD, proving, notwithstanding his state of humiliation, that he was really the Son of GOD.

But why did _Saul_ preach CHRIST thus? Because he had felt the power of CHRIST upon his own soul. And here is the reason why CHRIST is so seldom preached, and his divinity so slightly insisted on in our synagogues: because the generality of those that pretend to preach him, never felt a saving work of conversion upon their own souls. How can they preach, unless they are first taught of, and then sent by GOD? _Saul_ did not preach CHRIST before he knew him; no more should any one else. An unconverted minister, though he could speak with the tongues of men and angels, will be but as a sounding brass and tinkling cymbal to those whose senses are exercised to discern spiritual things. Ministers that are unconverted, may talk and declaim of CHRIST, and prove from books that he is the Son of GOD; but they cannot preach with the demonstration of the Spirit and with power, unless they preach from experience, and have had a proof of his divinity, by a work of grace wrought upon their own souls. GOD forgive those, who lay hands on an unconverted man, knowing that he is such: I would not do it for a thousand worlds. LORD JESUS, keep thy own faithful servants pure, and let them not be partakers of other mens sins!

Such an instance as was _Saul_’s conversion, we may be assured, must make a great deal of noise; and, therefore, no wonder we are told, verse 21. “But all that heard him were amazed, and said, Is not this he that destroyed them who called on this name in _Jerusalem_, and came hither for that intent, that he might bring them bound to the chief priests.”

Thus it will be with all that appear publicly for JESUS CHRIST; and it is as impossible for a true christian to be hid, as a city built upon a hill. Brethren, if you are faithful to, you must be reproached and have remarks made on you for CHRIST; especially if you have been remarkably wicked before your conversion. Your friends will say, is not this he, or she, who a little while ago would run to as great an excess of riot and vanity as the worst of us all? What has turned your brain?――Or if you have been close, false, formal hypocrites, as _Saul_ was, they will wonder that you should be so deceived, as to think you were not in a safe state before. No doubt, numbers were surprized to hear _Saul_, who was touching the law blameless, affirm that he was in a damnable condition (as in all probability he did) a few days before.

Brethren, you must expect to meet with many such difficulties as these. The scourge of the tongue, is generally the first cross we are called to bear for the sake of CHRIST. Let not, therefore, this move you: It did not intimidate, no, it rather encouraged _Saul_: says the text, “But _Saul_ increased the more in strength, and confounded the _Jews_ who dwelt at _Damascus_, proving that this is very CHRIST.” Opposition never yet did, nor ever will hurt a sincere convert: Nothing like opposition to make the man of GOD perfect. None but a hireling, who careth not for the sheep, will be affrighted at the approach or barking of wolves. CHRIST’s ministers are as bold as lions: it is not for such men as they to flee.

And therefore (that I may draw towards a conclusion) let the ministers and disciples of CHRIST learn from _Saul_, not to fear men or their revilings; but, like him, increase in strength, the more wicked men endeavour to weaken their hands. We cannot be christians without being opposed: no; disciples in general must suffer; ministers in particular must suffer great things. But let not this move any of us from our stedfastness in the gospel: He that stood by and strengthened _Saul_, will also stand by and strengthen us: He is a GOD mighty to save all that put their trust in him. If we look up with an eye of faith, we, as well as the first martyr _Stephen_, may see JESUS standing at the right hand of GOD, ready to assist and protect us. Though the LORD’s seat is in heaven, yet he has respect to his saints in an especial manner, when suffering here on earth: then the Spirit of CHRIST and of glory rests upon their souls. And, if I may speak my own experience, “I never enjoy more rich communications from GOD, than when despised and rejected of men for the sake of JESUS CHRIST.” However little they may design it, my enemies are my greatest friends. What I most fear, is a calm; but the enmity which is in the hearts of natural men against CHRIST, will not suffer them to be quiet long: No; as I hope the work of GOD will increase, so the rage of men and devils will increase also. Let us put on, therefore, the whole armour of GOD: let us not fear the face of men: “Let us fear him only, who can destroy both body and soul in hell:” I say unto you, let us fear him alone. You see how soon GOD can stop the fury of his enemies.

You have just now heard of a proud, powerful zealot stopt in his full career, struck down to the earth with a light from heaven, converted by the almighty power of efficacious grace, and thereupon zealously promoting, nay, resolutely suffering for, the faith, which once with threatenings and slaughters he endeavoured to destroy. Let this teach us to pity and pray for our LORD’s most inveterate enemies. Who knows, but in answer thereunto, our LORD may give them repentance unto life? Most think, that CHRIST had respect to _Stephen_’s prayer, when he converted _Saul_. Perhaps for this reason GOD suffers his adversaries to go on, that his goodness and power may shine more bright in their conversion.

But let not the persecutors of CHRIST take encouragement from this to continue in their opposition. Remember, though _Saul_ was converted, yet the high-priest, and _Saul_’s companions, were left dead in trespasses and sins: And, if this should be your case, you will of all men be most miserable: for persecutors have the lowest place in hell. And, if _Saul_ was struck to the earth by a light from heaven, how will you be able to stand before JESUS CHRIST, when he comes in terrible majesty to take vengeance on all those who have persecuted his gospel? Then the question, “Why persecutest thou me?” will cut you through and through. The secret enmity of your hearts shall be then detected before men and angels, and you shall be doomed to dwell in the blackness of darkness for evermore. Kiss the Son, therefore, lest he be angry: for even you may yet find mercy, if you believe on the Son of GOD: though you persecute him, yet he will be your JESUS. I cannot despair of any of you, when I find a _Saul_ among the disciples at _Damascus_. What though your sins are as scarlet, the blood of CHRIST shall wash them as white as snow. Having much to be forgiven, despair not; only believe, and like _Saul_, of whom I have now been speaking, love much. He counted himself the chiefest sinner of all, and therefore laboured more abundantly than all.

Who is there among you fearing the LORD? Whose hearts hath the LORD now opened to hearken to the voice of his poor unworthy servant? Surely, the LORD will not let me preach in vain. Who is the happy soul that is this day to be washed in the blood of the Lamb? Will no poor sinner take encouragement from _Saul_ to come to JESUS CHRIST? You are all thronging round, but which of you will touch the LORD JESUS? What a comfort will it be to _Saul_, and to your own souls, when you meet him in heaven, to tell him, that hearing of his, was a means, under GOD, of your conversion! Doubtless it was written for the encouragement of all poor, returning sinners; he himself tells us so: for “in me GOD shewed all long-suffering, that I might be an example to them that should hereafter believe.” Was _Saul_ here himself, he would tell you so, indeed he would; but being dead, by this account of his conversion he yet speaketh. O that GOD may speak by it to your hearts! O that the arrows of GOD might this day stick fast in your souls, and you made to cry out, “Who art thou, LORD?” Are there any such amongst you? Methinks I feel something of what this _Saul_ felt, when he said, “I travail in birth again for you, till CHRIST be formed again in your hearts.” O come, come away to JESUS, in whom _Saul_ believed; and then I care not if the high-priests issue out never so many writs, or injuriously drag me to a prison. The thoughts of being instrumental in saving you, will make me sing praises even at midnight: And I know you will be my joy and crown of rejoicing, when I am delivered from this earthly prison, and meet you in the kingdom of GOD hereafter.

Now to GOD, &c.

SERMON XLII.

Marks of having received the Holy Ghost.

ACTS xix. 2.

_Have ye received the Holy Ghost since ye believed?_

TWO different significations have been given of these words. Some have supposed, that the question here put, is, Whether these disciples, whom St. _Paul_ found at _Ephesus_, had received the Holy Ghost by imposition of hands at confirmation? Others think, these disciples had been already baptized into _John_’s baptism; which not being attended with an immediate effusion of the Holy Spirit, the Apostle here asks them, Whether they had received the Holy Ghost by being baptized into JESUS CHRIST? And upon their answering in the negative, he first baptized, and then confirmed them in the name of the LORD JESUS.

Which of these interpretations is the most true, is neither easy nor very necessary to determine. However, as the words contain a most important enquiry, without any reference to the context, I shall from them,

_First_, Shew who the Holy Ghost here spoken of, is; and that we
must all receive him, before we can be stiled true believers.

_Secondly_, I shall lay down some scripture marks whereby we may
know, whether we have thus received the Holy Ghost or not. And

_Thirdly_, By way of conclusion, address myself to several
distinct classes of professors, concerning the doctrine that
shall have been delivered.

_First_, I am to shew who the Holy Ghost spoken of in ♦the text, is; and that we must all receive him before we can be stiled true believers.

♦ duplicate word “the” removed

By the Holy Ghost is plainly signified the Holy Spirit, the third Person in the ever-blessed Trinity, consubstantial and co-eternal with the Father and the Son, proceeding from, yet equal to them both. He is emphatically called Holy, because infinitely holy in himself, and the author and finisher of all holiness in us.

This blessed Spirit, who once moved on the face of the great deep; who over-shadowed the blessed Virgin before that holy child was born of her; who descended in a bodily shape, like a dove, on our blessed LORD, when he came up out of the water at his baptism; and afterwards came down in fiery tongues on the heads of all his Apostles at the day of Pentecost: this is the Holy Ghost, who must move on the faces of our souls; this power of the Most High, must come upon us, and we must be baptized with his baptism and refining fire, before we can be stiled true members of CHRIST’s mystical body.

Thus says the Apostle _Paul_, “Know ye not that JESUS CHRIST is in you, (that is, by his Spirit) unless you are reprobates?” And, “If any man hath not the Spirit of CHRIST, he is none of his.” And again, says St. _John_, “We know that we are his, by the Spirit that he hath given us.”

It is not, indeed, necessary that we should have the Spirit now given in that miraculous manner, in which he was at first given to our LORD’s Apostles, by signs and wonders; but it is absolutely necessary, that we should receive the Holy Ghost in his sanctifying graces, as really as they did: and so will it continue to be till the end of the world.

For thus stands the case between GOD and man: GOD at first made man upright, or as the sacred Penman expresses it, “In the image of GOD made he man;” that is, his soul was the very copy, the transcript of the divine nature. He, who before, by his almighty fiat, spoke the world into being, breathed into man the breath of spiritual life, and his soul was adorned with a resemblance of the perfections of Deity. This was the finishing stroke of the creation: the perfection both of the moral and material world. And so near did man resemble his divine Original, that GOD could not but rejoice and take pleasure in his own likeness: And therefore we read, that when GOD had finished the inanimate and brutish part of the creation, he looked upon it, and beheld it was _good_; but when that lovely, God-like creature man was made, behold it was _very good_.

Happy, unspeakably happy must man needs be, when thus a partaker of the divine nature. And thus might he have still continued, had he continued holy. But GOD placed him in a state of probation, with a free grant to eat of every tree in the garden of _Eden_, except the tree of knowledge of good and evil: the day he should eat thereof, he was surely to die; that is, not only to be subject to temporal, but spiritual death; and consequently, to lose that divine image, that spiritual life GOD had not long since breathed into him, and which was as much his happiness as his glory.

These, one would imagine, were easy conditions for a finite creature’s happiness to depend on. But man, unhappy man, being seduced by the devil, and desiring, like him, to be equal with his Maker, did eat of the forbidden fruit; and thereby became liable to that curse, which the eternal GOD, who cannot lie, had denounced against his disobedience.

Accordingly we read, that soon after _Adam_ had fallen, he complained that he was naked; naked, not only as to his body, but naked and destitute of those divine graces which before decked and beautified his soul. The unhappy mutiny and disorder which the visible creation fell into, the briars and thorns which now sprung up and overspread the earth, were but poor emblems, lifeless representations of that confusion and rebellion, and those divers lusts and passions which sprung up in, and quite overwhelmed the soul of man immediately after the fall. Alas! he was now no longer the image of the invisible GOD; but as he had imitated the devil’s sin, he became as it were a partaker of the devil’s nature, and from an union with, sunk into a state of direct enmity against GOD.

Now in this dreadful disordered condition, are all of us brought into the world; for as the root is, such must the branches be. Accordingly we are told, “That _Adam_ begat a son in his own likeness;” or, with the same corrupt nature which he himself had, after he had eaten the forbidden fruit. And experience as well as scripture proves, that we also are altogether born in sin and corruption; and therefore incapable, whilst in such a state, to hold communion with GOD. For as light cannot have communion with darkness, so GOD can have no communion with such polluted sons of _Belial_.

Here then appears the end and design why CHRIST was manifest in the flesh; to put an end to these disorders, and to restore us to that primitive dignity in which we were at first created. Accordingly he shed his precious blood to satisfy his Father’s justice for our sins; and thereby also he procured for us the Holy Ghost, who should once more re-instamp the divine image upon our hearts, and make us capable of living with and enjoying the blessed GOD.

This was the great end of our LORD’s coming into the world; nay, this is the only end why the world itself is now kept in being. For as soon as a sufficient number are sanctified out of it, the heavens shall be wrapped up like a scroll, the elements shall melt with fervent heat, the earth, and all that therein is, shall be burnt up.

This sanctification of the Spirit, is that new birth mentioned by our blessed LORD to _Nicodemus_, “without which we cannot see the kingdom of GOD.” This is what St. _Paul_ calls being “renewed in the spirit of our minds;” and it is the spring of that holiness, without which no man shall see the LORD.

Thus then, it is undeniably certain, we must receive the Holy Ghost ere we can be stiled true members of CHRIST’s mystical body. I come in the

_Second_ place to lay down some scriptural marks, whereby we may easily judge, whether we have thus received the Holy Ghost or not. And the

_First_ I shall mention, is, our having received a spirit of prayer and supplication; for that always accompanies the spirit of grace. No sooner was _Paul_ converted, but “behold he prayeth.” And this was urged as an argument, to convince _Ananias_ that he was converted. And GOD’s elect are also said to “cry to him day and night.”

And since one great work of the Holy Spirit is to convince us of sin, and to set us upon seeking pardon and renewing grace, through the all-sufficient merits of a crucified Redeemer, whosoever has felt the power of the world to come, awakening him from his spiritual lethargy, cannot but be always crying out, “LORD, what wouldst thou have me to do?” Or, in the language of the importunate blind _Bartimeus_, “JESUS, thou Son of _David_, have mercy upon me.”

The blessed JESUS, as he received the Holy Ghost without measure, so he evidenced it by nothing more, than his frequent addresses at the throne of grace. Accordingly we read, that he was often alone on the mountain praying; that he rose a great while before day to pray: nay, that he spent whole nights in prayer. And whosoever is made partaker of the same Spirit with the holy JESUS, will be of the same mind, and delight in nothing so much, as to “draw nigh unto GOD,” and lift up holy hands and hearts in frequent and devout prayer.

It must be confessed, indeed, that this spirit of supplication is often as it were sensibly lost, and decays, for some time, even in those who have actually received the Holy Ghost. Through spiritual dryness and barrenness of soul, they find in themselves a listlesness and backwardness to this duty of prayer; but then they esteem it as their cross, and still persevere in seeking JESUS, though it be sorrowing: and their hearts, notwithstanding, are fixed upon GOD, though they cannot exert their affections so strongly as usual, on account of that spiritual deadness, which GOD, for wise reasons, has suffered to benumb their souls.

But as for the formal believer, it is not so with him: no; he either prays not at all, or if he does enter into his closet, it is with reluctance, out of custom, or to satisfy the checks of his conscience. Whereas the true believer can no more live without prayer, than without food day by day. And he finds his soul as really and perceptibly fed by the one, as his body is nourished and supported by the other. A

_Second_ scripture mark of our having received the Holy Ghost, is, Not committing sin.

“Whosoever is born of GOD, (says St. _John_) sinneth not, neither can he sin, because his seed remaineth in him.” _Neither can he sin._ This expression does not imply the impossibility of a christian’s sinning: for we are told, that “in many things we offend all:” It only means thus much; that a man who is really born again of GOD, doth not wilfully commit sin, much less live in the habitual practice of it. For how shall he that is dead to sin, as every converted person is, live any longer therein?

It is true, a man that is born again of GOD, may, through surprize, or the violence of a temptation, fall into an act of sin: witness the adultery of _David_, and _Peter_’s denial of his Master. But then, like them, he quickly rises again, goes out from the world, and weeps bitterly; washes the guilt of sin away by the tears of a sincere repentance, joined with faith in the blood of JESUS CHRIST; takes double heed to his ways for the future, and perfects holiness in the fear of GOD.

The meaning of this expression of the Apostle, that “a man who is born of GOD, cannot commit sin,” has been ¹fitly illustrated, by the example of a covetous worldling, to the general bent of whose inclinations, liberality and profuseness are directly opposite: but if, upon some unexpected, sudden occasion, he does play the prodigal, he immediately repents him of his fault, and returns with double care to his niggardliness again. And so is every one that is born again: to commit sin, is as contrary to the habitual frame and tendency of his mind, as generosity is to the inclinations of a miser; but if at any time, he is drawn into sin, he immediately, with double zeal, returns to his duty, and brings forth fruits meet for repentance. Whereas, the unconverted sinner is quite dead in trespasses and sins: or if he does abstain from gross acts of it, through worldly selfish motives, yet, there is some right eye he will not pluck out; some right-hand which he will not cut off; some specious _Agag_ that he will not sacrifice for GOD; and thereby he is convinced that he is but a mere _Saul_: and consequently, whatever pretensions he may make to the contrary, he has not yet received the Holy Ghost. A

¹ _Law_’s _Christian Perfection_.

_Third_ mark whereby we may know, whether or not we have received the Holy Ghost, is, Our conquest over the world.

“For whosoever is born of GOD, (says the Apostle) overcometh the world.” By the world, we are to understand, as St. _John_ expresses it, “all that is in the world, the lust of the eye, the lust of the flesh, and the pride of life:” And by overcoming of it, is meant, our renouncing these, so as not to follow or be led by them: for whosoever is born from above, has his affections set on things above: he feels a divine attraction in his soul, which forcibly draws his mind heavenwards; and as the hart panteth after the water-brooks, so doth it make his soul to long after the enjoyment of his GOD.

Not that he is so taken up with the affairs of another life, as to neglect the business of this: No; a truly spiritual man dares not stand any day idle; but then he takes care, though he laboureth for the meat which perisheth, first to secure that which endureth to everlasting life. Or, if GOD has exalted him above his brethren, yet, like _Moses_, _Joseph_, and _Daniel_, he, notwithstanding, looks upon himself as a stranger and pilgrim upon earth: having received a principle of new life, he walks by faith and not by sight; and his hopes being full of immortality, he can look on all things here below as vanity and vexation of spirit: In short, though he is in, yet he is not of the world; and as he was made for the enjoyment of GOD, so nothing but GOD can satisfy his soul.

The ever-blessed JESUS was a perfect instance of overcoming the world. For though he went about continually doing good, and always lived as in a press and throng; yet, wherever he was, his conversation tended heavenwards. In like manner, he that is joined to the LORD in one spirit, will so order his thoughts, words, and actions, that he will evidence to all, that his conversation is in heaven.

On the contrary, an unconverted man being of the earth, is earthy; and having no spiritual eye to discern spiritual things, he is always seeking for happiness in this life, where it never was, will, or can be found. Being not born again from above, he is bowed down by a spirit of natural infirmity: the serpent’s curse becomes his choice, and he eats of the dust of the earth all the days of his life. A

_Fourth_ scripture mark of our having received the Holy Ghost, is, Our loving one another.

“We know (says St. _John_) we are passed from death unto life, because we love the brethren.” “And by this (says CHRIST himself) shall all men know that ye are my disciples, if ye have love one towards another.” Love is the fulfilling of the gospel, as well as of the law: for “GOD is love; and whosoever dwelleth in love, dwelleth in GOD.”

But by this love we are not to understand a softness and tenderness of mere nature, or a love founded on worldly motives (for this a natural man may have); but a love of our brethren, proceeding from love towards GOD: loving all men in general, because of their relation to GOD; and loving good men in particular, for the grace we see in them, and because they love our LORD JESUS in sincerity.

This is christian charity, and that new commandment which CHRIST gave to his disciples. _New_, not in its object, but in the motive and example whereon it is founded, even JESUS CHRIST. This is that love which the primitive christians were so renowned for, that it became a proverb, _See how these christians love one another_. And without this love, though we should give all our goods to feed the poor, and our bodies to be burnt, it would profit us nothing.

Further, this love is not confined to any particular set of men, but is impartial and catholic: A love that embraces GOD’s image wherever it beholds it, and that delights in nothing so much as to see CHRIST’s kingdom come.

This is the love wherewith JESUS CHRIST loved mankind: He loved all, even the worst of men, as appears by his weeping over the obstinately perverse; but wherever he saw the least appearance of the divine likeness, that soul he loved in particular. Thus we read, that when he heard the young man say, “All these things have I kept from my youth,” that so far he loved him. And when he saw any noble instance of faith, though in a Centurion and a _Syrophenician_, aliens to the commonwealth of _Israel_, how is he said to marvel at, to rejoice in, speak of, and commend it? So every spiritual disciple of JESUS CHRIST will cordially embrace all who worship GOD in spirit and in truth, however they may differ as to the appendages of religion, and in things not essentially necessary to salvation.

I confess, indeed, that the heart of a natural man is not thus enlarged all at once; and a person may really have received the Holy Ghost, (as _Peter_, no doubt, had when he was unwilling to go to _Cornelius_) though he be not arrived to this: but then, where a person is truly in CHRIST, all narrowness of spirit decreases in him daily; the partition wall of bigotry and party zeal is broken down more and more; and the nearer he comes to heaven, the more his heart is enlarged with that love, which there will make no difference between any people, nation, or language, but we shall all, with one heart, and one voice, sing praises to him that sitteth upon the throne for ever. But I hasten to a

_Fifth_ scripture mark, Loving our enemies.

“I say unto you, (says JESUS CHRIST) Love your enemies, bless them that curse you, do good to those that hate you, and pray for them that despitefully use you and persecute you.” And this duty of loving your enemies is so necessary, that without it, our righteousness does not exceed the righteousness of the Scribes and Pharisees, or even of Publicans and sinners: “For if you do good to them only, who do good to you, what do you more than others?” What do you extraordinary? “Do not even the Publicans the same?” And these precepts our LORD confirmed by his own example; when he wept over the bloody city; when he suffered himself to be led as a sheep to the slaughter; when he made that mild reply to the traytor _Judas_, “_Judas_, betrayest thou the Son of man with a kiss;” and more especially, when in the agonies and pangs of death, he prayed for his very murderers, “Father, forgive them, for they know not what they do.”

This is a difficult duty to the natural man; but whosoever is made partaker of the promise of the Spirit, will find it practicable and easy: for if we are born again of GOD, we must be like him, and consequently delight to be perfect in this duty of doing good to our worst enemies in the same manner, though not in the same degree as he is perfect: He sends his rain on the evil and the good; causeth his sun to shine on the just and unjust; and more especially commended his love towards us, that whilst we were his enemies, he sent forth his Son, born of a woman, made under the law, that he might become a curse for us.

Many other marks are scattered up and down the scriptures, whereby we may know whether or not we have received the Holy Ghost: such as, “to be carnally minded, is death, but to be spiritually minded is life and peace.” “Now the fruits of the Spirit are joy, peace, long-suffering, meekness,” with a multitude of texts to the same purpose. But as most, if not all of them, are comprehended in the duties already laid down, I dare affirm, whosoever upon an impartial examination, can find the aforesaid marks on his soul, may be as certain, as though an angel was to tell him, that his pardon is sealed in heaven.

As for my own part, I had rather see these divine graces, and this heavenly temper stamped upon my soul, than to hear an angel from heaven saying unto me, Son, be of good cheer, thy sins are forgiven thee.

These are infallible witnesses; these are _Emmanuel_, GOD with and in us; these make up that white stone, which none knoweth, saving he who hath receiveth it; these are the earnests of the heavenly inheritance in our hearts: In short, these are glory begun, and are that good thing, that better part, and which if you continue to stir up this gift of GOD, neither men nor devils shall ever be able to take from us.

I proceed, as was proposed, in the _Third_ place, to make an application of the doctrine delivered, to several distinct classes of professors. And

_First_, I shall address myself to those who are dead in trespasses and sins. And, O how could I weep over you, as our LORD wept over _Jerusalem_! For, alas! how distant must you be from GOD? What a prodigious work have you to finish, who, instead of praying day and night, seldom or never pray at all? And, instead of being born again of GOD, so as not to commit sin, are so deeply sunk into the nature of devils, as to make a mock at it? Or, instead of overcoming the world, so as not to follow or be led by it, are continually making provision for the flesh, to fulfil the lusts thereof. And, instead of being endued with the god-like disposition of loving all men, even your enemies, have your hearts full of hatred, malice, and revenge, and deride those who are the sincere followers of the lowly JESUS. But think you, O sinners, that GOD will admit such polluted wretches into his sight? Or should he admit you, do you imagine you could take any pleasure in him? No; heaven itself would be no heaven to you; the devilish dispositions which are in your hearts, would render all the spiritual enjoyments of those blessed mansions, ineffectual to make you happy. To qualify you to be blissful partakers of that heavenly inheritance with the saints in light, there is a meetness required: to attain which, ought to be the chief business of your lives.

It is true, you, as well as the righteous, in one sense, shall see GOD; (for we must all appear before the judgment-seat of CHRIST) but you must see him once, never to see him more. For as you carry about in you the devil’s image, with devils you must dwell: being of the same nature, you must share the same doom. “Repent, therefore, and be converted, that your sins may be blotted out.” See that you receive the Holy Ghost, before you go hence: for otherwise, how can you escape the damnation of hell?

_Secondly_, Let me apply myself to those who deceive themselves with false hopes of salvation. Some, through the influence of a good education, or other providential restraints, have not run into the same excess of riot with other men, and they think they have no need to receive the Holy Ghost, but flatter themselves that they are really born again.

But do you shew it by bringing forth the fruits of the Spirit? Do you pray without ceasing? Do you not commit sin? Have you overcome the world? And do you love your enemies, and all mankind, in the same manner, as JESUS CHRIST loved them?

If these things, brethren, be in you and abound, then may you have confidence towards GOD; but if not, although you may be civilized, yet you are not converted: no, you are yet in your sins. The nature of the old _Adam_ still reigneth in your souls; and unless the nature of the second _Adam_ be grafted in its room, you can never see GOD.

Think not, therefore, to dress yourselves up in the ornaments of a good nature, and civil education, and say with _Agag_, “surely the bitterness of death is past:” for GOD’s justice, notwithstanding that, like _Samuel_, shall hew you to pieces. However you may be highly esteemed in the sight of men, yet, in the sight of GOD, you are but like the apples of _Sodom_, dunghills covered over with snow, mere whited sepulchres, appearing a little beautiful without, but inwardly full of corruption and of all uncleanness: and consequently will be dismissed at the last day with a “Verily, I know you not.”

But the word of GOD is profitable for comfort as well as correction.

_Thirdly_, Therefore I address myself to those who are under the drawings of the Father, and are exercised with the Spirit of bondage, and not finding the marks before mentioned, are crying out, Who shall deliver us from the body of this death?

But fear not, little flock; for notwithstanding your present infant state of grace, it shall be your Father’s good pleasure to give you the kingdom. The grace of GOD, through JESUS CHRIST, shall deliver you, and give you what you thirst after: He hath promised, he will also do it. Ye shall receive the spirit of adoption, that promise of the Father, if you faint not: only persevere in seeking it; and determine not to be at rest in your soul, till you know and feel that you are thus born again from above, and GOD’s Spirit witnesseth with your spirits that you are the children of GOD.

_Fourthly_ and _Lastly_, I address myself to those who have received the Holy Ghost in all his sanctifying graces, and are almost ripe for glory.

Hail, happy saints! for your heaven is begun on earth: you have already received the first fruits of the Spirit, and are patiently waiting till that blessed change come, when your harvest shall be compleat. I see and admire you, though, alas! at so great a distance from you: your life, I know, is hid with CHRIST in GOD. You have comforts, you have meat to eat, which a sinful, carnal, ridiculing world knows nothing of. CHRIST’s yoke is now become easy to you, and his burden light. You have passed through the pangs of the new birth, and now rejoice that CHRIST JESUS is spiritually formed in your hearts. You know what it is to dwell in CHRIST, and CHRIST in you. Like _Jacob_’s ladder, although your bodies are on earth, yet your souls and hearts are in heaven: and by your faith and constant recollection, like the blessed angels, you do always behold the face of your Father which is in heaven.

I need not exhort you to press forward, for you know that in walking in the Spirit there is a great reward. Rather will I exhort you, in patience to possess your souls yet a little while, and JESUS CHRIST will deliver you from the burden of the flesh, and an abundant entrance shall be administered to you, into the eternal joy and uninterrupted felicity of his heavenly kingdom.

Which GOD of his infinite mercy grant, through JESUS CHRIST our
LORD: To whom, with the Father, and the Holy Ghost, three
Persons and one GOD, be ascribed all honour, power, and glory,
for ever and ever.

SERMON XLIII.

The Almost Christian.

ACTS xxvi. 28.

_Almost thou persuadest me to be a Christian._

THESE words contain the ingenuous confession of king _Agrippa_; which having some reference to, it may not be improper to relate the substance of the preceding verses, with which the words are so closely connected.

The chapter, out of which the text is taken, contains an admirable account which the great St. _Paul_ gave of his wonderful conversion from Judaism to Christianity, when he was called to make his defence before _Festus_, a _Gentile_ governor, and king _Agrippa_. Our blessed LORD had long since foretold, that when the Son of man should be lifted up, “his disciples should be brought before kings and rulers, for his name’s sake, for a testimony unto them.” And very good was the design of infinite wisdom in thus ordaining it; for Christianity being, from the beginning, a doctrine of the Cross, the princes and rulers of the earth thought themselves too high to be instructed by such mean teachers, or too happy to be disturbed by such unwelcome truths; and therefore would have always continued strangers to JESUS CHRIST, and him crucified, had not the apostles, by being arraigned before them, gained opportunities of preaching to them “JESUS and the resurrection.” St. _Paul_ knew full well that this was the main reason, why his blessed Master permitted his enemies at this time to arraign him at a public bar; and therefore, in compliance with the divine will, thinks it not sufficient, barely to make his defence, but endeavours at the same time to convert his judges. And this he did with such demonstration of the spirit, and of power, that _Festus_, unwilling to be convinced by the strongest evidence, cries out with a loud voice, “_Paul_, much learning doth make thee mad.” To which the brave apostle (like a true follower of the holy JESUS) meekly replies, “I am not mad, most noble _Festus_, but speak forth the words of truth and soberness.” But in all probability, seeing king _Agrippa_ more affected with his discourse, and observing in him an inclination to know the truth, he applies himself more particularly to him. “The king knoweth of these things; before whom also I speak freely; for I am persuaded that none of these things are hidden from him.” And then, that if possible he might complete his wished-for conversion, he with an inimitable strain of oratory, addresses himself still more closely, “King _Agrippa_, believest thou the prophets? I know that thou believest them.” At which the passions of the king began to work so strongly, that he was obliged in open court, to own himself affected by the prisoner’s preaching, and ingenuously to cry out, “_Paul_, almost thou persuadest me to be a Christian.”

Which words, taken with the context, afford us a lively representation of the different reception, which the doctrine of CHRIST’s ministers, who come in the power and spirit of St. _Paul_, meets with now-a-days in the minds of men. For notwithstanding they, like this great apostle, “speak forth the words of truth and soberness;” and with such energy and power, that all their adversaries cannot justly gainsay or resist; yet, too many, with the noble _Festus_ before-mentioned, being like him, either too proud to be taught, or too sensual, too careless, or too worldly-minded to live up to the doctrine, in order to excuse themselves, cry out, that “much learning, much study, or, what is more unaccountable, much piety, hath made them mad.” And though, blessed be GOD! all do not thus disbelieve our report; yet amongst those who gladly receive the word, and confess that we speak the words of truth and soberness, there are so few, who arrive at any higher degree of piety than that of _Agrippa_, or are any farther persuaded than to be almost Christians, that I cannot but think it highly necessary to warn my dear hearers of the danger of such a state. And therefore, from the words of the text, shall endeavour to shew these three things:

_First_, What is meant by an almost christian.

_Secondly_, What are the chief reasons, why so many are no more
than almost christians.