ALMOST CHRISTIAN | Sermon 2 | John Wesley

Almost Christian

PREACHED AT:

ST. MARY’S, OXFORD, BEFORE THE UNIVERSITY

ON JULY 25, 1741

"You almost persuade me to be a Christian."

Acts 26:28

And there are many 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 that it avails nothing before God to go only thus far, it is highly important for us to consider:

I. WHAT IS IMPLIED IN BEING ALMOST,

II. WHAT IN BEING ALTOGETHER, A CHRISTIAN

I. WHAT IS IMPLIED IN BEING ALMOST

Segment: 1

1. Now, in the being almost a Christian is implied, first, heathen honesty. No one, I suppose, will question 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 of one another, and many of them actually practised. By the rules of this they were taught that they ought not to be unjust; not to take away their neighbour’s goods, either by robbery or theft; not to oppress the poor, nor to use extortion towards anyone; not to cheat or overreach either the poor or rich, in whatever 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 in abomination him who was forsworn, who called God to witness to a lie; but also him who was known to be a slanderer of his neighbour, who falsely accused any man. And indeed, little better did they esteem wilful liars of any sort, accounting them as the disgrace of human kind, and the pests of society.

3. Yet again: there was a sort of love and assistance which they expected from one another. They expected whatever assistance anyone could give to another, without prejudice to himself. And this they extended not only to those little offices of humanity which are performed without any expense or labour, but likewise to the feeding the hungry, if they had food to spare; the clothing the naked with their own superfluous raiment; and, in general, the giving to any who needed such things as they themselves did not need. Thus far, in the lowest account of it, Heathen honesty went; the first thing implied in the being almost a Christian.

Segment: 2

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 does not take the name of God in vain; he blesses, and does not curse; he does not swear at all, but his communication is, yes, yes; no, no. He does not profane the day of the Lord, or allows 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 towards it; no, 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 use for edifying,” and that, consequently, “grieves the Holy Spirit of God, by which we are sealed to the day of redemption.”

5. He abstains from “wine, in which is excess”; from revellings and gluttony. He avoids, as much as lies in him, all strife and contention, continually endeavouring to live peaceably with all men. And, if he suffers wrong, he does not avenge himself, or returns evil for evil. He is no railer, no brawler, no scoffer, either at the faults or infirmities of his neighbour. He does not willingly wrong, hurt or grieve any man; but in all things acts and speaks by that plain rule, “Whatever you would not have done to you, do not do to another.”

6. And in doing good, he does not confine himself to cheap and easy offices of kindness, but labours and suffers for the profit of many, so that by all means he may help some. In spite of toil or pain, “whatever his hand finds to do, he does it with his might”; whether it is for his friends, or for his enemies; for the evil, or for the good. For “not being slothful” in this, or in any “business,” as he “has opportunity” he does “good,” all manner of good, “to all men”; and to their souls as well as their bodies. He reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. He labours to awaken those who sleep; to lead those whom God has already awakened to the “Fountain opened for sin and for uncleanness,” so that they may wash in it and be clean; and to stir up those who are saved through faith to adorn the gospel of Christ in all things.

7. He who has the form of godliness also uses the means of grace; yes, all of them, and at all opportunities. He constantly frequents the house of God; and that, not as the manner of some is, who come into the presence of the Most High, either loaded with gold and costly apparel, or in all the gaudy vanity of dress, and either by their unseasonable civilities to each other, or the impertinent gaiety of their behaviour, disclaim all pretensions to the form as well as to the power of godliness. Would to God there were none even among ourselves who fall under the same condemnation! Who come into this house, it may be, gazing around, 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. Nor let these be accused of the form of godliness. No; he who has even this, behaves with seriousness and attention, in every part of that solemn service. More especially, when he approaches the table of the Lord, it is not with a light or careless behaviour, but with an air, gesture and deportment which speaks nothing else but “God be merciful to me a sinner!”

8. To this, if we add the constant use of family prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behaviour; he who uniformly practises this outward religion, has the form of godliness. There needs to be just one thing more in order for his being almost a Christian, and that is, sincerity.

Segment: 3

9. By sincerity, I mean a real, inward principle of religion, from where these outward actions flow. And, indeed if we do not have this, we do not have Heathen honesty; no, not so much of it as will answer the demand of a Heathen Epicurean poet. Even this poor wretch, in his sober intervals, is able to testify,

Oderunt peccare boni, virtutis amore;

Oderunt peccare mali, formidine poenae.1

[1Good men avoid sin from the love of virtue;

Wicked men avoid sin from a fear of punishment.]

So that, if a man only abstains from doing evil in order to avoid punishment, Non pasces in cruce corvos,2 [2 You shall not be hanged.] says the Pagan; there, “you have your 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; yes, and use all the means of grace; yet we could not with any propriety say that this man is even almost a Christian! If he has no better principle in his heart, he is only altogether a hypocrite.

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 is 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 enquired, “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 altogether a Christian?” 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 on this behalf.” And “forgive me this wrong,” if I declare my own folly upon the housetop, for yours and the gospel’s sake. Allow me, then, to speak freely of myself, even as of another man. I am content to be abased, so that you may be exalted, and to be yet more vile for the glory of my Lord.

13. I did go thus far for many years, as many of this place can testify; using diligence to eschew all evil, and to have a conscience void of offence; redeeming the time; buying up every opportunity of doing all good to all men; constantly and carefully using all the public and all the private means of grace; endeavouring after a steady seriousness of behaviour at all times and in all places; and, God is my record, before whom I stand, doing all this in sincerity; having a real design to serve God; a hearty desire to do His will in all things; to please Him who had called me to “fight the good fight,” and to “lay hold of eternal life.” Yet my own conscience bears me witness in the Holy Spirit that all this time I was but almost a Christian.

II. WHAT IN BEING ALTOGETHER, A CHRISTIAN

If it is enquired, “What more than this is implied in the being altogether a Christian?” I answer:

Segment 1

1. First, the love of God. For thus His word says, “You shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.” This is such a love 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 who thus loves the Lord his God, his spirit continually “rejoices in God his Saviour.” His delight is in the Lord, his Lord and his All, to whom “in everything he gives 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 you? And there is none upon earth that I desire besides you.” 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.” Yes, he is dead to pride of every kind; for “love is not puffed up” but he “who dwells in love, dwells in God, and God in him” is less than nothing in his own eyes.

Segment 2

2. The second thing implied in being altogether a Christian is the love of our neighbour. For thus our Lord said in the following words, “You shall love your neighbour as yourself.” If any man asks, “Who is my neighbour?” we reply: every man in the world; every child of His, who is the Father of the spirits of all flesh. Nor may we in any way except our enemies or the enemies of God and their own souls. But every Christian also loves these as himself, yes, “as Christ loved us.” He who would more fully understand what manner of love this is may consider St. Paul’s description of it. It is “longsuffering and kind.” It “does not envy.” It is not rash or hasty in judging. It “is not puffed up”; but makes him who loves, the least, the servant of all. Love “does not behave unseemly,” but becomes “all things to all men.” She does not “seek her own”; but only the good of others, so that they may be saved. “Love is not provoked.” It casts out wrath, which he who has is lacking in love. “It thinks no evil. It does not rejoice in iniquity, but rejoices in the truth. It covers all things, believes all things, hopes all things, endures all things.”

Segment 3

3. There is still one thing more that may be separately considered, though it cannot actually be separate from the preceding, which is implied in the being altogether a Christian; and that is the ground of everything, even faith. Very excellent things are spoken of this throughout the oracles of God. “Every one,” says the beloved disciple, “who believes is born of God.” “To as many as received him, he gave the power to become the sons of God, even to those who believe on his name.” And “this is the victory that overcomes the world, even our faith.” Yes, our Lord Himself declares, “He who believes in the Son has everlasting life; and does not come into condemnation, but has passed from death unto life.”

4. But here let no man deceive his own soul. “It is diligently to be noted that the faith which does not bring forth repentance, and love, and all good works, is not that right living faith, but a dead and devilish one. For, even the devils believe that Christ was born of a virgin; that he performed all kinds of miracles, declaring Himself very God; that, for our sakes, He suffered a most painful death, to redeem us from everlasting death; that he rose again the third day; that he ascended into heaven and sits at the right hand of the Father, and at the end of the world shall come again to judge both the quick and dead. The devils believe these articles of our faith, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they are but devils. They still remain in their damnable estate, lacking the very true Christian faith.”1 [1Homily on the Salvation of Man.]

5. “The right and true Christian faith is” (to go on in the words of our own Church) “not only to believe that Holy Scripture and the Articles of our Faith are true, but also to have a sure trust and confidence to be saved from everlasting damnation by Christ. It is a sure trust and confidence which a man has in God, that, by the merits of Christ, his sins are forgiven, and he reconciled to the favour of God; of which follows a loving heart, to obey His commandments.”

6. Now, whoever has this faith, which “purifies the heart” (by the power of God, who dwells in it) 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 does the works of God, glorying to spend and to be spent for all men, and that endures with joy, not only the reproach of Christ, the being mocked, despised, and hated by all men, but whatever the wisdom of God permits the malice of men or devils to inflict - whoever 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 beg of 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 practise justice, mercy and truth, as even the rules of heathen honesty require? If so, do I have the very outside of a Christian? The form of godliness? Do I abstain from evil - from whatever is forbidden in the written Word of God? Do I, whatever good my hand finds 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 has 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 whatever 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,” says 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 loves God love his brother also?” Do you then love your neighbour as yourself? Do you love every man, even your enemies, even the enemies of God, as your own soul, as Christ loved you? Yes, do you believe that Christ loved you and gave Himself for you? Do you have faith in His blood? Do you believe that the Lamb of God has taken away your sins, and cast them like a stone into the depth of the sea? That He has blotted out the handwriting that was against you, taking it out of the way, nailing it to His cross? Do you indeed have redemption through His blood, even the remission of your sins? And does His Spirit bear witness with your spirit that you are a child of God?”

10. The God and Father of our Lord Jesus Christ, who now stands in the midst of us, knows that if any man dies without this faith and this love, it would have been better for him if he had never been born. Awake, then, you who sleep, and call upon your God; call on the day when he may be found. Do not let Him rest, until He makes His “goodness pass before you”; until He proclaims the name of the Lord unto you, “The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin.” Let no man persuade you, by vain words, to rest short of this prize of your high calling. But cry unto Him day and night, who, “while we were without strength, died for the ungodly,” until you know in whom you have believed, and can say, “My Lord, and my God!” Remember, “to pray always, and not to faint,” until you also can lift up your hand unto heaven, and declare to Him who lives for ever and ever, “Lord, You know all things, You know that I love You.”

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 that 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 Spirit given to us!

By John Wesley - 1741 | Re-written in mordern English by Nigel Dinneen