The Almost Christian
How to hear this sermon§1
1This is a listening version of John Wesley's sermon, The Almost Christian. He preached it at Saint Mary's, Oxford, before the University, on 25 July 1741. Rendered in modern English.
You almost persuade me to be a Christian. Acts 26:28.
About this reading · §1
This opening is not in the 1771 sermon. The reading is rendered in modern English.
Many go only this far§2
2And many go this far. Ever since the Christian religion has been in the world, there have been many, in every age and every nation, who were almost persuaded to be Christians. But since it avails nothing before God to go only this far, it matters greatly that we consider two things.
First, what is implied in being almost a Christian. Second, what is implied in being altogether a Christian.
1771 text · §2
Almost thou persuadest me to be a Christian.
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.
Heathen honesty§3
3Now, in being almost a Christian, heathen honesty is implied first. No one, I suppose, will question this. By heathen honesty here I do not mean only what is recommended in the writings of their philosophers. I mean such honesty as the common heathens expected of one another, and such as many of them actually practiced.
By the rules of this honesty they were taught that they ought not to be unjust. They ought not to take away their neighbor's goods, either by robbery or by theft. They ought not to oppress the poor, nor to use extortion toward anyone. They ought not to cheat or overreach either the poor or the rich, in whatever trade they had with them. They ought to defraud no man of his right, and, if it were possible, to owe no man anything.
Again, the common heathens allowed that some regard was to be paid to truth as well as to justice. Accordingly, they held in abomination not only the man who was forsworn, who called God to witness to a lie, but also the man who was known to be a slanderer of his neighbor, who falsely accused any man. And indeed they thought little better of willful liars of any sort. They accounted them the disgrace of humankind, and the pests of society.
Yet again, there was a sort of love and assistance which they expected from one another. They expected whatever assistance anyone could give another, without harm to himself. They extended this not only to those small offices of humanity which are performed without any expense or labor, but likewise to feeding the hungry, if they had food to spare, and to clothing the naked with their own spare clothing. In general, they expected a man to give to anyone who needed such things as he did not need himself.
This far, in the lowest account of it, heathen honesty went. It is the first thing implied in being almost a Christian.
1771 text · §3
I.) 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 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, 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 any thing.
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 neighbour, who falsly accused any man. And indeed little better did they esteem wilful 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 expence or labour: but likewise, to the feeding the hungry, if they had food to spare, the clothing the naked, with their own superfluous raiment; and in general, the giving to any that needed, such things as they needed not themselves. Thus far (in the lowest account of it) Heathen honesty went; the first thing implied in the being almost a Christian.
The form of godliness§4
4A second thing implied in being almost a Christian is having a form of godliness. It is the godliness prescribed in the gospel of Christ. It is 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 he does not curse. He does not swear at all, but his speech is yes, yes, and no, no. He does not profane the day of the Lord, nor does he allow it to be profaned, even by the stranger who 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 that way. He avoids all idle words (Matthew 12:36). He abstains from detraction, backbiting, tale-bearing, and evil-speaking, and from all foolish talking and jesting, the polished wit which a heathen moralist counted a kind of virtue. In short, he abstains from all conversation that is not good for the use of edifying (Ephesians 4:29), and that consequently grieves the Holy Spirit of God, by whom we are sealed to the day of redemption (Ephesians 4:30).
He abstains from wine in which there is excess, and from reveling and gluttony. He avoids, as far as he is able, all strife and contention, and he continually endeavors to live peaceably with all men.
If he suffers wrong, he does not avenge himself, and he does not return evil for evil. He does not rail. He is no brawler, and no scoffer, either at the faults or at the infirmities of his neighbor. He does not willingly wrong, hurt, or grieve any man. In all things he acts and speaks by that plain rule: Whatever you would not want him to do to you, do not do that to another.
And in doing good, he does not confine himself to cheap and easy offices of kindness. He labors 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.
He is not slothful in this, or in any business. As he has opportunity he does good, all manner of good, to all men, to their souls as well as to their bodies. He reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. He labors to awaken those who sleep. He labors to lead those whom God has already awakened to the fountain opened for sin and for uncleanness, so that they may wash there and be clean. And he labors to stir up those who are saved through faith, so that they may adorn the gospel of Christ in all things.
He who has the form of godliness also uses the means of grace, yes, all of them, and at every opportunity. He constantly attends the house of God. He does not come as the manner of some is, who enter the presence of the Most High either loaded with gold and costly clothes, or in all the gaudy vanity of dress. By their ill-timed civilities to each other, or by the rude gaiety of their behavior, they give up all claim to the form of godliness, as well as to the power of godliness.
Would to God there were none even among ourselves who fall under the same condemnation. They come into his house, it may be, gazing about, or with all the signs of the most listless, careless indifference. Sometimes they may seem to offer a prayer to God for his blessing on what they are about to do. During that solemn service they are either asleep, or laid back in the posture most convenient for sleep. Or, as though they supposed God was asleep, they talk with one another, or look around, as if they had nothing to do there at all.
Do not charge these people with the form of godliness. No. He who has even this behaves with seriousness and attention in every part of that solemn service. Above all, when he approaches the table of the Lord, it is not with a light or careless behavior. His air, his gesture, and his whole bearing say nothing else but, God be merciful to me a sinner.
Add to this the constant use of family prayer by those who are masters of families, and the setting apart of times for private address to God, together with a daily seriousness of behavior. He who practices this outward religion uniformly has the form of godliness. Only one thing more is needed for him to be almost a Christian, and that is sincerity.
1771 text · §4
II.) 4. A second thing implied in the being almost a Christian, is the having a form of Godliness, of that Godliness which is prescribed in the gospel of Christ: the having the outside of a real Christian. Accordingly, the almost Christian does nothing which the gospel forbids. He taketh not the name of God in vain: he blesseth and curseth not; he sweareth not at all, but his communication is yea, yea; nay, nay. He profanes not the day of the Lord, nor suffers it to be profaned, even by the stranger that is within his gates. He not only avoids all actual adultery, fornication, and uncleanness, but every word or look, that either directly or indirectly tends thereto: nay, and all idle words, abstaining both from detraction, backbiting, tale-bearing, evil-speaking, and from all foolish talking and jesting, εὐτραπελία, a kind of virtue in the Heathen moralist’s account. Briefly, from all conversation that is not good to the use of edifying, and that consequently grieves the Holy Spirit of God, whereby we are sealed to the day of redemption.
5. He abstains from wine wherein is excess, from revellings and gluttony. He avoids, as much as in him lies, all strife and contention, continually endeavouring to live peaceably with all men. And if he suffer wrong, he avengeth not himself, neither returns evil for evil. He is no railer, no brawler, no scoffer, either at the faults or infirmities of his neighbour. He does not willingly wrong, hurt, or grieve any man; but in all things acts and speaks by that plain rule, Whatsoever thou wouldst 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 labours and suffers for the profit of many, that by all means he may help some. In spite of toil or pain, Whatsoever his hand findeth to do, he doeth it with his might: whether it be for his friends, or for his enemies; for the evil, or for the good. For being not slothful in this, or in any business, as he hath opportunity he doth good, all manner of good to all men; and to their souls as well as their bodies. He reproves the wicked, instructs the ignorant, confirms the wavering, quickens the good, and comforts the afflicted. He labours to awaken those that sleep, to lead those whom God hath already awakened, to the fountain opened for sin and for uncleanness, that they may wash therein and be clean; and to stir up those who are saved through faith, to adorn the gospel of Christ in all things.
7. He that hath the form of godliness, uses also the means of grace, yea, all of them, and at all opportunities. He constantly frequents the house of God; and that not as the manner of some is, who come into the presence of the Most High, either loaded with gold and costly apparel, or in all the gaudy vanity of dress; and either by their unseasonable civilities to each other, or the impertinent gaiety of their behaviour, disclaim all pretensions to the form, as well as to the power of godliness. Would to God there were none even among ourselves who fall under the same condemnation; who come into his house, it may be, gazing about, or with all the signs of the most listless, careless indifference, tho’ 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 tho’ they supposed God was asleep, talking with one another, or looking round, as utterly void of employment. Neither let these be accused of the form of godliness. No; he who has even this, behaves with seriousness and attention, in every part of that solemn service. More especially when he approaches the table of the Lord, it is not with a light or careless behaviour, but with an air, gesture and deportment, which speaks nothing else, but God be merciful to me a sinner.
8. To this if we add, the constant use of family-prayer, by those who are masters of families, and the setting times apart for private addresses to God, with a daily seriousness of behaviour: he who uniformly practises this outward religion, has the form of godliness. There needs but one thing more in order to his being almost a Christian, and that is, sincerity.
Sincerity§5
5By sincerity I mean a real, inward principle of religion, from which these outward actions flow. Indeed, if we do not have this, we do not have heathen honesty. We do not have even so much of it as will meet the demand of a heathen Epicurean poet. Even this poor wretch, in his sober intervals, is able to testify.
He testifies in an old Latin line. Good men avoid sin from the love of virtue. Wicked men avoid sin from a fear of punishment.
So if a man only abstains from doing evil in order to avoid punishment, the same pagan has another old Latin line. You shall not be hanged.
There, says the pagan, 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, that is, 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, still 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 a hypocrite altogether.
Sincerity, therefore, is necessarily implied in being almost a Christian. It is a real design to serve God, a hearty desire to do his will. It is necessarily implied that a man have a sincere aim of pleasing God in all things: in all his conversation, in all his actions, in all he does, and in all he leaves undone. If any man is almost a Christian, this design runs through the whole course of his life. This is the moving principle, both in his doing good, in his abstaining from evil, and in his using the ordinances of God.
But here it will probably be asked, 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 being a Christian altogether? I answer, first, that it is possible to go this far and yet be but almost a Christian. I learn this not only from the oracles of God, but also from the sure testimony of experience.
Brothers, great is my boldness toward you in this matter. Forgive me this wrong, if I declare my own folly upon the housetop, for your sake and the gospel's sake. Bear with me, then, and let me speak freely of myself, even as of another man. I am content to be abased, so that you may be exalted, and to be still more vile, for the glory of my Lord.
I did go this far for many years, as many of this place can testify. I used diligence to avoid all evil, and to have a conscience void of offense. I redeemed the time. I bought up every opportunity of doing all good to all men. I constantly and carefully used all the public means of grace, and all the private means of grace. I endeavored after a steady seriousness of behavior, at all times and in all places.
God is my record, before whom I stand, that I did all this in sincerity. I had 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 Ghost that all this time I was but almost a Christian.
1771 text · §5
III.) 9. By sincerity I mean, a real, inward principle of religion, from whence these outward actions flow. And indeed, if we have not this, we have not Heathen honesty; no, not so much of it as will answer the demand of a Heathen, Epicurean poet. Even this poor wretch, in his sober intervals, is able to testify
Oderunt peccare boni, virtutis amore; Oderunt peccare mali, formidine pœnæ.
So that if a man only abstains from doing evil, in order to avoid punishment,
Non pasces in cruce corvos,
saith the Pagan; there, Thou hast thy reward. But even he will not allow such a harmless man as this, to be so much as a good Heathen. If then any man, from the same motive, viz. to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, should not only abstain from doing evil, but also do ever so much good, yea, and use all the means of grace: yet we could not with any propriety say, this man is even almost a Christian. If he has no better principle in his heart, he is only a hypocrite altogether.
10. Sincerity therefore is necessarily implied in the being almost a Christian: a real design to serve God, a hearty desire to do his will: it is necessarily implied, that a man have a sincere view of pleasing God in all things: in all his conversation: in all his actions: in all he does, or leaves undone. This design, if any man be almost a Christian, runs through the whole tenor of his life. This is the moving principle, both in his doing good, his abstaining from evil, and his using the ordinances of God.
11. But here it will probably be 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 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 gospel’s sake. Suffer me then to speak freely of myself, even as of another man. I am content to be abased, so ye may be exalted, and to be yet more vile, for the glory of my Lord.
13. I did go thus far for many years, as many of this place can testify: using diligence to eschew all evil, and to have a conscience void of offence: redeeming the time, buying up every opportunity of doing all good to all men; constantly and carefully using all the public and all the private means of grace; endeavouring after a steddy seriousness of behaviour, at all times and in all places: and God is my record, before whom I stand, doing all this in sincerity; having a real design to serve God, a hearty desire to do his will in all things, to please him who had called me to fight the good fight, and to lay hold of eternal life. Yet my own conscience beareth me witness in the Holy Ghost, that all this time I was but almost a Christian.
Being altogether a Christian§6
6What more than this is implied in being altogether a Christian? I answer.
1771 text · §6
II. If it be enquired, what more than this is implied in the being altogether a Christian? I answer,
The love of God§7
7First, the love of God. For his word says this: 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. Such a love as this takes up the whole heart. It takes up all the affections. It fills the entire capacity of the soul, and it employs the utmost extent of all its faculties.
He who loves the Lord his God in this way has a spirit that continually rejoices in God his Savior. His delight is in the Lord, his Lord and his all, to whom in everything he gives thanks. All his desire is toward God, and toward 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 besides God? Not the world, or the things of the world. For he is crucified to the world, and the world is 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. He who dwells in love dwells in God, and God in him, and he is less than nothing in his own eyes.
1771 text · §7
I.) 1. First, The love of God. For thus saith his word, Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. Such a love is this, as engrosses the whole heart, as takes up all the affections, as fills the entire capacity of the soul, and employs the utmost extent of all its faculties. He that thus loves the Lord his God, his spirit continually rejoiceth in God his Saviour. His delight is in the Lord, his Lord and his all, to whom in every thing 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.
The love of our neighbor§8
8The second thing implied in being altogether a Christian is the love of our neighbor. For our Lord said, in the words that follow, You shall love your neighbor as yourself. If any man asks, Who is my neighbor? we reply, every man in the world, every child of him who is the Father of the spirits of all flesh. Nor may we in any way make an exception of our enemies, or of the enemies of God and of their own souls. Every Christian loves these also as himself, yes, as Christ loved us.
He who would understand more fully what manner of love this is may consider Saint Paul's description of it. It is long-suffering and kind. It does not envy. It is not rash or hasty in judging. It is not puffed up. It makes the one who loves the least of all, the servant of all.
Love does not behave itself in an unseemly way, but becomes all things to all men. Love does not seek her own, but only the good of others, so that they may be saved. Love is not provoked, for it casts out wrath, and the one who has wrath is wanting 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, and endures all things.
1771 text · §8
II.) 2. The second thing implied in the being altogether a Christian is, the love of our neighbour. For thus said our Lord in the following words, Thou shalt love thy neighbour as thyself. If any man ask who is my neighbour, we reply, every man in the world; every child of his, who is the father of the spirits of all flesh. Nor may we in any wise 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 iniquity, but rejoiceth in the truth. It covereth all things, believeth all things, hopeth all things, endureth all things.
Faith§9
9There is yet one thing more that may be considered by itself, though it cannot actually be separated from what goes before it, and it is implied in being altogether a Christian. That is the ground of all, even faith. Very excellent things are spoken of this throughout the oracles of God.
Everyone, says the beloved disciple, who believes is born of God. To as many as received him, he gave 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 to life.
But here let no man deceive his own soul. It is diligently to be noted: 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 worked all kinds of miracles, declaring himself very God, that for our sakes he suffered a most painful death, to redeem us from death everlasting, that he rose again the third day, that he ascended into heaven and sits at the right hand of the Father, and that at the end of the world he shall come again to judge both the living and the dead.
These articles of our faith the devils believe, 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 remain still in their damnable estate, lacking the very true Christian faith. That is the Homily on the salvation of man.
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 of being 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 is reconciled to the favor of God. From this follows a loving heart, to obey his commandments.
By the power of God who dwells in the heart, this faith purifies it from pride, anger, and desire, from all unrighteousness, and from all filthiness of flesh and spirit. It fills the heart with love stronger than death, both toward God and toward all mankind. That love does the works of God, and it glories to spend and to be spent for all men. It 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 of devils to inflict. Whoever has this faith, thus working by love, is not almost only, but altogether a Christian.
1771 text · §9
III.) 3. There is yet one thing more that may be separately considered, tho’ it cannot actually be separate from the preceding, which is implied in the being altogether a Christian. And that is the ground of all, even faith. Very excellent things are spoken of this throughout the oracles of God. Every one, saith the beloved disciple, that believeth, is born of God. To as many as received him, gave he power to become the sons of God, even to them that believe on his name. And, this is the victory that overcometh the world, even our faith. Yea, our Lord himself declares, He that believeth in the Son hath everlasting life; and cometh not into condemnation, but is passed from death unto life.
4. But here let no man deceive his own soul. “It is diligently to be noted, the faith which bringeth not forth repentance and love, and all good works, is not that right living faith, but a dead and devilish one. For even the devils believe, that Christ was born of a virgin, that he wrought all kinds of miracles, declaring himself very God: that for our sakes he suffered a most painful death, to redeem us from death everlasting: that he rose again the third day: that he ascended into heaven, and sitteth at the right hand of the Father, and at the end of the world, shall come again to judge both the quick and dead. These articles of our faith the devils believe, and so they believe all that is written in the Old and New Testament. And yet for all this faith, they be but devils. They remain still in their damnable estate, lacking the very true Christian faith.”
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 hath in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour 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 doth 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.
Ask your own heart§10
10But who are the living witnesses of these things? I beseech you, brothers, 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 practice justice, mercy, and truth even as far as 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 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 every opportunity? And is all this done with a sincere design and desire to please God in all things?
Are not many of you conscious that you never came this far, that you have not been even almost a Christian? That you have not come up to the standard of heathen honesty? At least, that you have not come up 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, your studies, and your diversions, to his glory. You have never even designed or desired that whatever you did should be done in the name of the Lord Jesus, and that, as such, it should be a spiritual sacrifice, acceptable to God through Christ.
But suppose 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 neighbor as yourself? Do you love every man, even your enemies, even the enemies of God, as your own soul? As Christ loved you?
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 as 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, and 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?
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 be good for him that he had never been born. Awake, then, you who sleep, and call upon your God. Call in the day when he may be found. Do not let him rest until he makes his goodness pass before you, until he proclaims to you 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 you, by vain words, to rest short of this prize of your high calling. But cry to 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, always to pray and not to faint, until you also can lift up your hand to heaven, and declare to him who lives forever and ever, Lord, you know all things, you know that I love you.
May we all thus experience what it is to be, not almost only, but altogether Christians. That is to be justified freely by his grace, through the redemption that is in Jesus. It is to know we have peace with God through Jesus Christ (Romans 5:1), to rejoice in hope of the glory of God (Romans 5:2), and to have the love of God shed abroad in our hearts by the Holy Ghost given to us (Romans 5:5).
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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 practise 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 neighbour 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 hand-writing 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 without 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 for ever 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!