The Almost Christian
by John Wesley
"Almost thou persuadest me to be a Christian." Acts 26:28.
And many there are who go thus far: Ever since the Christian religion was in the
world, there have been many, in every age and nation, who were almost
persuaded to be Christians. But seeing it avails nothing before God to go only
thus far, it highly imports us to consider,
First. What is implied in being almost,
Secondly. What in being altogether, a Christian.
I. What is Implied in Being Almost a Christian?
1) Heathen Honesty
1. Now in the being almost a Christian is implied, First, heathen honesty. No
one, I suppose, will make any question of this; especially, since by heathen
honesty here, I mean not that which is recommended in the writings of their
philosophers only, but such as the common Heathens expected one of another,
and many of them actually practiced. By the rules of this they were taught, that
they ought not to be unjust; not to take away their neighbor’s goods, either by
robbery or theft; not to oppress the poor, neither to use extortion toward any; not
to cheat, or over-reach either the poor or rich, in whatsoever commerce they had
with them; to defraud no man of his right; and, if it were possible, to owe no
man anything.
2. Again: The common Heathens allowed, that some regard was to be paid to
truth, as well as to justice. And accordingly, they not only held him in
abomination who was forsworn, who called God to witness to a lie; but him also
who was known to be a slanderer of his neighbor, who falsely accused any man.
And, indeed, little better did they esteem willful liars of any sort; accounting
them the disgrace of human kind, and the pests of society.
3. Yet again: There was a sort of love and assistance which they expected one
from another. They expected whatever assistance any one could give another,
without prejudice to himself. And this they extended not only to those little
offices of humanity which are performed without any expense or labor, but
likewise to the feeding the hungry, if they had food to spare; the clothing the
naked with their own superfluous raiment; and, in general, the giving, to any
that needed, such things as they needed not themselves. Thus far, in the lowest account of it, heathen honesty went; the first thing implied in the being almost a
Christian.
2) A Form of Godliness
4. A Second thing implied in the being almost a Christian, is, the having a form
of godliness, of that godliness which is prescribed in the gospel of Christ; the
having the outside of a real Christian. Accordingly, the Almost Christian does
nothing which the gospel forbids. He taketh not the name of God in vain; he
blesseth and curseth not; he sweareth not at all, but his communication is, Yea,
yea; Nay, nay. He profanes not the day of the Lord, nor suffers it to be profaned,
even by the stranger that is within his gates. He not only avoids all actual
adultery, fornication, and uncleanness, but every word, or look, that either
directly or indirectly tends thereto; nay, and all idle words, abstaining both from
detraction, backbiting, tale-bearing, evil speaking, and from "all foolish talking
and jesting," – eutrapelia, a kind of virtue in the heathen moralist’s account; –
briefly, from all conversation that is not "good to the use of edifying," and that,
consequently, "grieves the Holy Spirit of God, whereby we are sealed to the day
of redemption."
5. He abstains from "wine wherein is excess;" from revellings and gluttony. He
avoids, as much as in him lies, all strife and contention, continually endeavoring
to live peaceably with all men. And, if he suffer wrong, he avengeth not himself,
neither returns evil for evil. He is no railer, no brawler, no scoffer, either at the
faults or infirmities of his neighbor. He does not willingly wrong, hurt, or grieve
any man; but in all things acts and speaks by that plain rule, "Whatsoever thou
wouldest not he should do unto thee, that do not thou to another."
6. And in doing good, he does not confine himself to cheap and easy offices of
kindness, but labors and suffers for the profit of many, that by all means he may
help some. In spite of toil or pain, "whatsoever his hand findeth to do, he doeth
it with his might;" whether it be for his friends or for his enemies, for the evil or
for the good. For, being "not slothful" in this or in any "business," as he "hath
opportunity" he doeth "good," all manner of good, "to all men;" and to their
souls as well as their bodies. He reproves the wicked, instructs the ignorant,
confirms the wavering, quickens the good, and comforts the afflicted. He labors
to awaken those that sleep; to lead those whom God hath already awakened to
the "fountain opened for sin and for uncleanness," that they may wash therein
and be clean; and to stir up those who are saved, through faith, to adorn the
gospel of Christ in all things.
7. He that hath the form of godliness, uses also the means of grace; yea, all of
them, and at all opportunities. He constantly frequents the house of God; and
that, not as the manner of some is, who come into the presence of the Most
High, either loaded with gold and costly apparel, or in all the gaudy vanity of
dress, and either by their unseasonable civilities to each other, or the impertinent
gaiety of their behavior, disclaim all pretensions to the form as well as to the
power of godliness. Would to God there were none even among ourselves who
fall under the same condemnation! who come into this house, it may be, gazing
about, or with all the signs of the most listless, careless indifference, though
sometimes they may seem to use a prayer to God for his blessing on what they
are entering upon; who, during that awful service, are either asleep, or reclined
in the most convenient posture for it; or, as though they supposed God was
asleep, talking with one another, or looking round, as utterly void of
employment: Neither let these be accused of the form of godliness. No; he who
has even this behaves with seriousness and attention in every part of that solemn
service. More especially when he approaches the table of the Lord, it is not with
a light or careless behavior, but with an air, gesture, and deportment, which
speaks nothing else but, "God be merciful to me, a sinner!"
8. To this, if we add the constant use of family prayer, by those who are masters
of families, and the setting times apart for private addresses to God, with a daily
seriousness of behavior; he who uniformly practices this outward religion, has
the form of godliness. There needs but one thing more in order to his being
almost a Christian, and that is, sincerity.
3) Sincerity
9. By sincerity I mean, a real, inward principle of religion, from whence these
outward actions flow. And, indeed, if we have not this, we have not heathen
honesty; no, not so much of it as will answer the demand of a heathen Epicurean
poet Even this poor wretch, in his sober intervals, is able to testify,
Oderunt peceare boni, virtutis amore;
Oderunt peceare mali, formidine paenae.
So that, if a man only abstains from doing evil in order to avoid punishment,
Non pasces in cruce corvos, f13 saith the Pagan; there, "thou hast thy reward."
But even he will not allow such a harmless man as this to be so much as a good
Heathen. If, then, any man, from the same motive, viz., to avoid punishment, to
avoid the loss of his friends, or his gain, or his reputation, should not only
abstain from doing evil, but also do ever so much good; yea, and use all the
means of grace; yet we could not, with any propriety, say, this man is even
almost a Christian. If he has no better principle in his heart, he is only a
hypocrite altogether.
10. Sincerity, therefore, is necessarily implied in the being almost a Christian; a
real design to serve God, a hearty desire to do his will. It is necessarily implied,
that a man have a sincere view of pleasing God in all things; in all his
conversation; in all his actions; in all he does, or leaves undone. This design, if
any man be almost a Christian, runs through the whole tenor of his life. This is
the moving principle, both in his doing good, his abstaining from evil, and his
using the ordinances of God. 11. But here it will probably be inquired, "Is it possible that any man living
should go so far as this, and, nevertheless, be only almost a Christian?
What more than this can be implied in the being a Christian altogether?" I
answer, First, that it is possible to go thus far, and yet be but almost a Christian,
I learn, not only from the oracles of God, but also from the sure testimony of
experience.
12. Brethren, great is "my boldness towards you in this behalf." And "forgive
me this wrong," if I declare my own folly upon the house-top, for yours and the
gospels sake. – Suffer me, then, to speak freely of myself, even as of another
man. I am content to be abased, so ye may be exalted, and to be yet more vile
for the glory of my Lord.
13. I did go thus far for many years, as many of this place can testify; using
diligence to eschew all evil, and to have a conscience void of offense;
redeeming the time; buying up every opportunity of doing all good to all men;
constantly and carefully using all the public and all the private means of grace;
endeavoring after a steady seriousness of behavior, at all times, and in all places;
and, God is my record, before whom I stand, doing all this in sincerity; having a
real design to serve God; a hearty desire to do his will in all things; to please
him who had called me to "fight the good fight," and to "lay hold of eternal life."
Yet my own conscience beareth me witness in the Holy Ghost, that all this time
I was but almost a Christian.
II. What is implied in being altogether a Christian
If it be inquired, "What more than this is implied in the being altogether a
Christian?" I answer,
1) The Love of God
1. First. The love of God. For thus saith his word, "Thou shalt love the Lord thy
God, with all thy heart, and with all thy soul, and with all thy mind, and with all
thy strength." Such a love is this, as engrosses the whole heart, as takes up all
the affections, as fills the entire capacity of the soul, and employs the utmost
extent of all its faculties. He that thus loves the Lord his God, his spirit
continually "rejoiceth in God his Savior." His delight is in the Lord, his Lord
and his All, to whom "in everything he giveth thanks. All his desire is unto God,
and to the remembrance of his name." His heart is ever crying out, "Whom have
I in heaven but thee? and there is none upon earth that I desire beside thee."
Indeed, what can he desire beside God? Not the world, or the things of the
world: For he is "crucified to the world, and the world crucified to him." He is
crucified to "the desire of the flesh, the desire of the eye, and the pride of life."
Yea, he is dead to pride of every kind: For "love is not puffed up;" but "he that
dwelling in love dwelleth in God, and God in him," is less than nothing in his
own eyes.
2) The Love of Man
2. The Second thing implied in the being altogether a, Christian, is, the love of
our neighbor. For thus said our Lord in the following words, "Thou shalt love
thy neighbor as thyself." If any man ask, "Who is my neighbor?" we reply,
Every man in the world; every child of His who is the Father of the spirits of all
flesh. Nor may we in anywise except our enemies, or the enemies of God and
their own souls. But every Christian loveth these also as himself, yea, "as Christ
loved us." He that would more fully understand what manner of love this is, may
consider St. Paul’s description of it. It is "long suffering and kind." It "envieth
not." It is not rash or hasty in judging. It "is not puffed up;" but maketh him that
loves, the least, the servant of all. Love "doth not behave itself unseemly;" but
becometh "all things to all men." She "seeketh not her own;" but only the good
of others, that they may be saved. "Love is not provoked." It casteth out wrath,
which he who hath is wanting in love. "It thinketh no evil. It rejoiceth not in God, that, by the merits of Christ, his sins are forgiven, and he reconciled to
the favor of God; whereof doth follow a loving heart, to obey his
commandments."
6. Now, whosoever has this faith, which "purifies the heart" (by the power of
God, who dwelleth therein) from pride, anger, desire, "from all
unrighteousness," from "all filthiness of flesh and spirit;" which fills it with love
stronger than death, both to God and to all mankind; love that doeth the works
of God, glorying to spend and to be spent for all men, and that endureth with
joy, not only the reproach of Christ, the being mocked, despised, and hated of all
men, but whatsoever the wisdom of God permits the malice of men or devils to
inflict; whosoever has this faith, thus working by love, is not almost only, but
altogether, a Christian.
7. But who are the living witnesses of these things? I beseech you, brethren, as
in the presence of that God before whom "hell and destruction are without a
covering, – how much more the hearts of the children of men!" – that each of
you would ask his own heart, "Am I of that number? Do I so far practice justice,
mercy, and truth, as even the rules of heathen honesty require? If so, have I the
very outside of a Christian? the form of godliness? Do I abstain from evil, –
from whatsoever is forbidden in the written word of God? Do I, whatever good
my hand findeth to do, do it with my might? Do I seriously use all the
ordinances of God at all opportunities? And, is all this done with a sincere
design and desire to please God in all things?"
8. Are not many of you conscious, that you never came thus far; that you have
not been even almost a Christian; that you have not come up to the standard of
heathen honesty, at least, not to the form of Christian godliness? – Much less
hath God seen sincerity in you, a real design of pleasing him in all things. You
never so much as intended to devote all your words and works, your business,
studies, diversions, to his glory. You never even designed or desired, that
whatsoever you did should be done "in the name of the Lord Jesus," and as such
should be "a spiritual sacrifice, acceptable to God through Christ."
9. But, supposing you had, do good designs and good desires make a Christian?
By no means, unless they are brought to good effect. "Hell is paved," saith one,
"with good intentions." The great question of all, then, still remains. Is the
love of God shed abroad in your heart? Can you cry out, "My God, and my
All?" Do you desire nothing but him? Are you happy in God? Is he your
glory, your delight, your crown of rejoicing? And is this commandment written
in your heart, "That he who loveth God love his brother also?" Do you then love
your neighbor as yourself? Do you love every man, even your enemies, even the
enemies of God, as your own soul? as Christ loved you? Yea, dost thou believe
that Christ loved thee, and gave himself for thee? Hast thou faith in his
blood? Believest thou the Lamb of God hath taken away thy sins, and cast
them as a stone into the depth of the sea? that he hath blotted out the handwriting that was against thee, taking it out of the way, nailing it to his
cross? Hast thou indeed redemption through his blood, even the remission
of thy sins? And doth his Spirit bear witness with thy spirit, that thou art a
child of God?
10. The God and Father of our Lord Jesus Christ, who now standeth in the midst
of us, knoweth, that if any man die with out this faith and this love, good it were
for him that he had never been born. Awake, then, thou that sleepest, and call
upon thy God: Call in the day when he may be found. Let him not rest, till he
make "his goodness to pass before thee," till he proclaim unto thee the name of
the Lord: "The Lord, the Lord God, merciful and gracious, long-suffering, and
abundant in goodness and truth, keeping mercy for thousands, forgiving
iniquity, and transgression, and sin." Let no man persuade thee, by vain words,
to rest short of this prize of thy high calling. But cry unto Him day and night,
who, "while we were without strength, died for the ungodly" until thou knowest
in whom thou hast believed, and canst say, "My Lord, and my God!" Remember
"always to pray, and not to faint," till thou also canst lift up thy hand unto
heaven, and declare to Him that liveth forever and ever, "Lord, thou knowest all
things, thou knowest that I love thee."
11. May we all thus experience what it is to be, not almost only, but
altogether Christians; being justified freely by his grace, through the
redemption that is in Jesus; knowing we have peace with God through Jesus
Christ; rejoicing in hope of the glory of God; and having the love of God shed
abroad in our hearts, by the Holy Ghost given unto us!
The Works of John Wesley, Sermon 2, The Almost Christian
Preached at St. Mary’s, Oxford, before the University, On July 25, 1741.
by John Wesley
"Almost thou persuadest me to be a Christian." Acts 26:28.
And many there are who go thus far: Ever since the Christian religion was in the
world, there have been many, in every age and nation, who were almost
persuaded to be Christians. But seeing it avails nothing before God to go only
thus far, it highly imports us to consider,
First. What is implied in being almost,
Secondly. What in being altogether, a Christian.
I. What is Implied in Being Almost a Christian?
1) Heathen Honesty
1. Now in the being almost a Christian is implied, First, heathen honesty. No
one, I suppose, will make any question of this; especially, since by heathen
honesty here, I mean not that which is recommended in the writings of their
philosophers only, but such as the common Heathens expected one of another,
and many of them actually practiced. By the rules of this they were taught, that
they ought not to be unjust; not to take away their neighbor’s goods, either by
robbery or theft; not to oppress the poor, neither to use extortion toward any; not
to cheat, or over-reach either the poor or rich, in whatsoever commerce they had
with them; to defraud no man of his right; and, if it were possible, to owe no
man anything.
2. Again: The common Heathens allowed, that some regard was to be paid to
truth, as well as to justice. And accordingly, they not only held him in
abomination who was forsworn, who called God to witness to a lie; but him also
who was known to be a slanderer of his neighbor, who falsely accused any man.
And, indeed, little better did they esteem willful liars of any sort; accounting
them the disgrace of human kind, and the pests of society.
3. Yet again: There was a sort of love and assistance which they expected one
from another. They expected whatever assistance any one could give another,
without prejudice to himself. And this they extended not only to those little
offices of humanity which are performed without any expense or labor, but
likewise to the feeding the hungry, if they had food to spare; the clothing the
naked with their own superfluous raiment; and, in general, the giving, to any
that needed, such things as they needed not themselves. Thus far, in the lowest account of it, heathen honesty went; the first thing implied in the being almost a
Christian.
2) A Form of Godliness
4. A Second thing implied in the being almost a Christian, is, the having a form
of godliness, of that godliness which is prescribed in the gospel of Christ; the
having the outside of a real Christian. Accordingly, the Almost Christian does
nothing which the gospel forbids. He taketh not the name of God in vain; he
blesseth and curseth not; he sweareth not at all, but his communication is, Yea,
yea; Nay, nay. He profanes not the day of the Lord, nor suffers it to be profaned,
even by the stranger that is within his gates. He not only avoids all actual
adultery, fornication, and uncleanness, but every word, or look, that either
directly or indirectly tends thereto; nay, and all idle words, abstaining both from
detraction, backbiting, tale-bearing, evil speaking, and from "all foolish talking
and jesting," – eutrapelia, a kind of virtue in the heathen moralist’s account; –
briefly, from all conversation that is not "good to the use of edifying," and that,
consequently, "grieves the Holy Spirit of God, whereby we are sealed to the day
of redemption."
5. He abstains from "wine wherein is excess;" from revellings and gluttony. He
avoids, as much as in him lies, all strife and contention, continually endeavoring
to live peaceably with all men. And, if he suffer wrong, he avengeth not himself,
neither returns evil for evil. He is no railer, no brawler, no scoffer, either at the
faults or infirmities of his neighbor. He does not willingly wrong, hurt, or grieve
any man; but in all things acts and speaks by that plain rule, "Whatsoever thou
wouldest not he should do unto thee, that do not thou to another."
6. And in doing good, he does not confine himself to cheap and easy offices of
kindness, but labors and suffers for the profit of many, that by all means he may
help some. In spite of toil or pain, "whatsoever his hand findeth to do, he doeth
it with his might;" whether it be for his friends or for his enemies, for the evil or
for the good. For, being "not slothful" in this or in any "business," as he "hath
opportunity" he doeth "good," all manner of good, "to all men;" and to their
souls as well as their bodies. He reproves the wicked, instructs the ignorant,
confirms the wavering, quickens the good, and comforts the afflicted. He labors
to awaken those that sleep; to lead those whom God hath already awakened to
the "fountain opened for sin and for uncleanness," that they may wash therein
and be clean; and to stir up those who are saved, through faith, to adorn the
gospel of Christ in all things.
7. He that hath the form of godliness, uses also the means of grace; yea, all of
them, and at all opportunities. He constantly frequents the house of God; and
that, not as the manner of some is, who come into the presence of the Most
High, either loaded with gold and costly apparel, or in all the gaudy vanity of
dress, and either by their unseasonable civilities to each other, or the impertinent
gaiety of their behavior, disclaim all pretensions to the form as well as to the
power of godliness. Would to God there were none even among ourselves who
fall under the same condemnation! who come into this house, it may be, gazing
about, or with all the signs of the most listless, careless indifference, though
sometimes they may seem to use a prayer to God for his blessing on what they
are entering upon; who, during that awful service, are either asleep, or reclined
in the most convenient posture for it; or, as though they supposed God was
asleep, talking with one another, or looking round, as utterly void of
employment: Neither let these be accused of the form of godliness. No; he who
has even this behaves with seriousness and attention in every part of that solemn
service. More especially when he approaches the table of the Lord, it is not with
a light or careless behavior, but with an air, gesture, and deportment, which
speaks nothing else but, "God be merciful to me, a sinner!"
8. To this, if we add the constant use of family prayer, by those who are masters
of families, and the setting times apart for private addresses to God, with a daily
seriousness of behavior; he who uniformly practices this outward religion, has
the form of godliness. There needs but one thing more in order to his being
almost a Christian, and that is, sincerity.
3) Sincerity
9. By sincerity I mean, a real, inward principle of religion, from whence these
outward actions flow. And, indeed, if we have not this, we have not heathen
honesty; no, not so much of it as will answer the demand of a heathen Epicurean
poet Even this poor wretch, in his sober intervals, is able to testify,
Oderunt peceare boni, virtutis amore;
Oderunt peceare mali, formidine paenae.
So that, if a man only abstains from doing evil in order to avoid punishment,
Non pasces in cruce corvos, f13 saith the Pagan; there, "thou hast thy reward."
But even he will not allow such a harmless man as this to be so much as a good
Heathen. If, then, any man, from the same motive, viz., to avoid punishment, to
avoid the loss of his friends, or his gain, or his reputation, should not only
abstain from doing evil, but also do ever so much good; yea, and use all the
means of grace; yet we could not, with any propriety, say, this man is even
almost a Christian. If he has no better principle in his heart, he is only a
hypocrite altogether.
10. Sincerity, therefore, is necessarily implied in the being almost a Christian; a
real design to serve God, a hearty desire to do his will. It is necessarily implied,
that a man have a sincere view of pleasing God in all things; in all his
conversation; in all his actions; in all he does, or leaves undone. This design, if
any man be almost a Christian, runs through the whole tenor of his life. This is
the moving principle, both in his doing good, his abstaining from evil, and his
using the ordinances of God. 11. But here it will probably be inquired, "Is it possible that any man living
should go so far as this, and, nevertheless, be only almost a Christian?
What more than this can be implied in the being a Christian altogether?" I
answer, First, that it is possible to go thus far, and yet be but almost a Christian,
I learn, not only from the oracles of God, but also from the sure testimony of
experience.
12. Brethren, great is "my boldness towards you in this behalf." And "forgive
me this wrong," if I declare my own folly upon the house-top, for yours and the
gospels sake. – Suffer me, then, to speak freely of myself, even as of another
man. I am content to be abased, so ye may be exalted, and to be yet more vile
for the glory of my Lord.
13. I did go thus far for many years, as many of this place can testify; using
diligence to eschew all evil, and to have a conscience void of offense;
redeeming the time; buying up every opportunity of doing all good to all men;
constantly and carefully using all the public and all the private means of grace;
endeavoring after a steady seriousness of behavior, at all times, and in all places;
and, God is my record, before whom I stand, doing all this in sincerity; having a
real design to serve God; a hearty desire to do his will in all things; to please
him who had called me to "fight the good fight," and to "lay hold of eternal life."
Yet my own conscience beareth me witness in the Holy Ghost, that all this time
I was but almost a Christian.
II. What is implied in being altogether a Christian
If it be inquired, "What more than this is implied in the being altogether a
Christian?" I answer,
1) The Love of God
1. First. The love of God. For thus saith his word, "Thou shalt love the Lord thy
God, with all thy heart, and with all thy soul, and with all thy mind, and with all
thy strength." Such a love is this, as engrosses the whole heart, as takes up all
the affections, as fills the entire capacity of the soul, and employs the utmost
extent of all its faculties. He that thus loves the Lord his God, his spirit
continually "rejoiceth in God his Savior." His delight is in the Lord, his Lord
and his All, to whom "in everything he giveth thanks. All his desire is unto God,
and to the remembrance of his name." His heart is ever crying out, "Whom have
I in heaven but thee? and there is none upon earth that I desire beside thee."
Indeed, what can he desire beside God? Not the world, or the things of the
world: For he is "crucified to the world, and the world crucified to him." He is
crucified to "the desire of the flesh, the desire of the eye, and the pride of life."
Yea, he is dead to pride of every kind: For "love is not puffed up;" but "he that
dwelling in love dwelleth in God, and God in him," is less than nothing in his
own eyes.
2) The Love of Man
2. The Second thing implied in the being altogether a, Christian, is, the love of
our neighbor. For thus said our Lord in the following words, "Thou shalt love
thy neighbor as thyself." If any man ask, "Who is my neighbor?" we reply,
Every man in the world; every child of His who is the Father of the spirits of all
flesh. Nor may we in anywise except our enemies, or the enemies of God and
their own souls. But every Christian loveth these also as himself, yea, "as Christ
loved us." He that would more fully understand what manner of love this is, may
consider St. Paul’s description of it. It is "long suffering and kind." It "envieth
not." It is not rash or hasty in judging. It "is not puffed up;" but maketh him that
loves, the least, the servant of all. Love "doth not behave itself unseemly;" but
becometh "all things to all men." She "seeketh not her own;" but only the good
of others, that they may be saved. "Love is not provoked." It casteth out wrath,
which he who hath is wanting in love. "It thinketh no evil. It rejoiceth not in God, that, by the merits of Christ, his sins are forgiven, and he reconciled to
the favor of God; whereof doth follow a loving heart, to obey his
commandments."
6. Now, whosoever has this faith, which "purifies the heart" (by the power of
God, who dwelleth therein) from pride, anger, desire, "from all
unrighteousness," from "all filthiness of flesh and spirit;" which fills it with love
stronger than death, both to God and to all mankind; love that doeth the works
of God, glorying to spend and to be spent for all men, and that endureth with
joy, not only the reproach of Christ, the being mocked, despised, and hated of all
men, but whatsoever the wisdom of God permits the malice of men or devils to
inflict; whosoever has this faith, thus working by love, is not almost only, but
altogether, a Christian.
7. But who are the living witnesses of these things? I beseech you, brethren, as
in the presence of that God before whom "hell and destruction are without a
covering, – how much more the hearts of the children of men!" – that each of
you would ask his own heart, "Am I of that number? Do I so far practice justice,
mercy, and truth, as even the rules of heathen honesty require? If so, have I the
very outside of a Christian? the form of godliness? Do I abstain from evil, –
from whatsoever is forbidden in the written word of God? Do I, whatever good
my hand findeth to do, do it with my might? Do I seriously use all the
ordinances of God at all opportunities? And, is all this done with a sincere
design and desire to please God in all things?"
8. Are not many of you conscious, that you never came thus far; that you have
not been even almost a Christian; that you have not come up to the standard of
heathen honesty, at least, not to the form of Christian godliness? – Much less
hath God seen sincerity in you, a real design of pleasing him in all things. You
never so much as intended to devote all your words and works, your business,
studies, diversions, to his glory. You never even designed or desired, that
whatsoever you did should be done "in the name of the Lord Jesus," and as such
should be "a spiritual sacrifice, acceptable to God through Christ."
9. But, supposing you had, do good designs and good desires make a Christian?
By no means, unless they are brought to good effect. "Hell is paved," saith one,
"with good intentions." The great question of all, then, still remains. Is the
love of God shed abroad in your heart? Can you cry out, "My God, and my
All?" Do you desire nothing but him? Are you happy in God? Is he your
glory, your delight, your crown of rejoicing? And is this commandment written
in your heart, "That he who loveth God love his brother also?" Do you then love
your neighbor as yourself? Do you love every man, even your enemies, even the
enemies of God, as your own soul? as Christ loved you? Yea, dost thou believe
that Christ loved thee, and gave himself for thee? Hast thou faith in his
blood? Believest thou the Lamb of God hath taken away thy sins, and cast
them as a stone into the depth of the sea? that he hath blotted out the handwriting that was against thee, taking it out of the way, nailing it to his
cross? Hast thou indeed redemption through his blood, even the remission
of thy sins? And doth his Spirit bear witness with thy spirit, that thou art a
child of God?
10. The God and Father of our Lord Jesus Christ, who now standeth in the midst
of us, knoweth, that if any man die with out this faith and this love, good it were
for him that he had never been born. Awake, then, thou that sleepest, and call
upon thy God: Call in the day when he may be found. Let him not rest, till he
make "his goodness to pass before thee," till he proclaim unto thee the name of
the Lord: "The Lord, the Lord God, merciful and gracious, long-suffering, and
abundant in goodness and truth, keeping mercy for thousands, forgiving
iniquity, and transgression, and sin." Let no man persuade thee, by vain words,
to rest short of this prize of thy high calling. But cry unto Him day and night,
who, "while we were without strength, died for the ungodly" until thou knowest
in whom thou hast believed, and canst say, "My Lord, and my God!" Remember
"always to pray, and not to faint," till thou also canst lift up thy hand unto
heaven, and declare to Him that liveth forever and ever, "Lord, thou knowest all
things, thou knowest that I love thee."
11. May we all thus experience what it is to be, not almost only, but
altogether Christians; being justified freely by his grace, through the
redemption that is in Jesus; knowing we have peace with God through Jesus
Christ; rejoicing in hope of the glory of God; and having the love of God shed
abroad in our hearts, by the Holy Ghost given unto us!
The Works of John Wesley, Sermon 2, The Almost Christian
Preached at St. Mary’s, Oxford, before the University, On July 25, 1741.