John Wesley SERMON 2
.
(text from the 1872 edition)
THE ALMOST CHRISTIAN
Preached at St. Mary's, Oxford, before the
University, on July 25, 1741.
"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. (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 one
of 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 overreach 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 neighbour, who falsely 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 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 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.
(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,
talebearing, 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 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
act 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 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 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 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 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 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.
(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 poenae._
[Good 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_, [Thou shalt not be hanged.], 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 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 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 beareth me
witness in the Holy Ghost, that all this time I was but almost a
Christian.
II. If it be inquired, "What more than this is implied in the
being altogether a Christian?" I answer,
(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 rakes 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 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.
(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."
(III.) 3. There is yet 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 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." [Homily
on the Salvation of Man.]
5. "The right and true Christian faith is (to go on m 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 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 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 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
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!
[Edited anonymously at the Memorial University of Newfoundland
with additional corrections by George Lyons of Northwest
Nazarene College for the Wesley Center for Applied Theology.] _