The Almost Christian
Read with an open heart. Carry grace into the day.
By John Wesley
Collection source: The Works of John Wesley, vol. 5; WES_WW05.PDF, PDF page 75
Source occasion: Preached at St. Mary’s, Oxford, Before the University, On July 25, 1741
“Almost thou persuadest me to be a Christian.”Acts 26:28
Preached before the University of Oxford in 1741, John Wesley contrasts the “almost Christian” with the “altogether Christian.” An almost Christian possesses basic moral decency, practices all outward duties and means of grace prescribed by the gospel, and even acts with genuine inward sincerity—a state Wesley confesses he lived in for many years himself. Yet to be altogether a Christian requires far more: an all-consuming love for God, a Christlike love for every neighbor including one’s enemies, and a living, heart-purifying faith in Christ’s atoning blood reinforced by the inward witness of the Holy Spirit.
AI-assisted adaptation (Astra 6). This is a modern paraphrase, including paraphrased Bible quotations. Compare it with the historical text and linked KJV passages.
Full AI comparison completed on 2026-10-20; version 09a4b6e254a1. A completed comparison covers every paragraph, summary and study guide. No independent human scholarly review has been recorded. Study questions and prayers are modern editorial additions.
How these editions are prepared and reviewedAND 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,
And there are many people who go just this far: ever since the Christian faith first entered the world, there have been multitudes in every age and every nation who were almost persuaded to be Christians. Yet since going only that far counts for nothing before God, it is of the utmost importance for us to consider:
First. What is implied in being almost,
First, what is implied in being almost a Christian; and
Secondly. What in being altogether, a Christian.
Second, what is implied in being altogether a Christian.
1Now 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 he 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.
1First of all, being almost a Christian implies basic pagan honesty—common moral decency. No one, I imagine, will question this, especially since by “pagan honesty” I do not even mean the lofty ideals taught in the writings of ancient philosophers, but simply the everyday standard that ordinary pagans expected from one another, and that many of them actually practiced. By those basic rules, they were taught that they must not be unjust; they must not steal or rob their neighbor of his property; they must not oppress the poor or extort anyone; they must not cheat or take unfair advantage of either the poor or the rich in any business dealings; they must not defraud anyone of their rights; and, as far as possible, they should owe nothing to anyone.
2Again: 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.
2Furthermore, ordinary pagans recognized that some respect must be shown for truth as well as for justice. Consequently, they detested not only the perjurer who called on God to witness a lie, but also the slanderer who spread false accusations against a neighbor. Indeed, they thought little better of willful liars of any kind, viewing them as a disgrace to humanity and a plague upon society.
3Yet 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.
3Beyond that, there was a basic level of kindness and mutual aid that they expected from one another. They expected people to offer whatever help they could give to someone else without harming themselves. And this extended not only to small acts of human kindness that cost neither money nor effort, but also to feeding the hungry when they had food to spare, clothing the naked with their own extra garments, and generally sharing with anyone in need the things they did not need themselves. That is how far basic pagan decency went at its lowest level—and it is the very first thing implied in being almost a Christian.
4A 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,” — ευτραπελια, 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.”
4A second thing implied in being almost a Christian is having an outward form of godliness—the kind of godliness prescribed in the gospel of Christ—possessing the external appearance of a real Christian. Accordingly, the almost Christian does nothing that 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 lets his “yes” be simply “yes” and his “no” be “no.” He does not profane the Lord’s day, nor does he allow it to be profaned even by the visitor staying within his household. He avoids not only every act of adultery, sexual immorality, and impurity, but even every word or glance that directly or indirectly leads toward them. Indeed, he avoids all careless words, refraining from belittling others, gossiping, spreading rumors, speaking evil, and “all foolish talk and witty joking”—what the ancient Greek moralists called eutrapelia and actually considered a virtue—in short, avoiding all conversation that is not “helpful for building others up” and that therefore “grieves the Holy Spirit of God, with whom we were sealed for the day of redemption.”
5He 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.”
5He abstains from “drunkenness with wine,” from wild partying and gluttony. As far as it depends on him, he avoids all quarreling and strife, continually striving to live at peace with everyone. If he suffers wrong, he does not avenge himself or pay back evil for evil. He is no verbal abuser, no brawler, and no mocker of his neighbor’s faults or weaknesses. He does not intentionally wrong, hurt, or grieve anyone, but in everything speaks and acts according to that clear rule: “Whatever you would not want others to do to you, do not do to them.”
6And 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.
6And when it comes to doing good, he does not limit himself to cheap and easy acts of kindness, but works hard and endures hardship for the benefit of many, so that by all possible means he may help some. In spite of exhaustion or pain, “whatever his hand finds to do, he does it with all his might,” whether for his friends or for his enemies, for the wicked or for the good. Never lazy in this or in any duty, whenever he “has the opportunity, he does good”—every kind of good—“to all people,” caring for their souls as well as their bodies. He rebukes the wicked, instructs the ignorant, strengthens the wavering, encourages the faithful, and comforts the brokenhearted. He labors to awaken those who are spiritually asleep, to lead those whom God has already awakened to the “fountain opened for sin and impurity” so that they may wash in it and be made clean, and to stir up those who are saved through faith to honor and adorn the gospel of Christ in every way.
7He 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!”
7The person who has the form of godliness also practices the means of grace—yes, all of them, and at every opportunity. He regularly attends the house of God, and not in the manner of some who come into the presence of the Most High either draped in gold and expensive clothes or in all the flashy vanity of fashion, and who—either by their ill-timed social chatter with one another or by their flippant, carefree behavior—disclaim any pretension to even the outward form of godliness, let alone its power. Would to God that none among us here fell under that same condemnation! Think of those who come into this sanctuary gazing around, showing every sign of the most listless, careless indifference, although they may sometimes appear to pray for God’s blessing on the service they are entering; who during this solemn worship are either asleep or lounging in the most comfortable posture for it; or who, as if they imagined God himself were asleep, chat with one another or look around as though they had nothing at all to do! Let no one accuse such people of having even the form of godliness. No—someone who truly has the form of godliness conducts himself with reverence and focused attention through every part of that sacred service. Especially when he approaches the Lord’s Table, it is never with a casual or careless attitude, but with a demeanor, posture, and bearing that say nothing less than, “God, be merciful to me, a sinner!”
8To 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.
8If to all this we add the regular practice of family prayer by those who lead households, along with setting aside dedicated times for private prayer to God and maintaining a daily seriousness of conduct, then anyone who consistently practices this outward religion possesses the form of godliness. Only one thing more is needed for him to be almost a Christian, and that is sincerity.
(III.)
(III.)
9By 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,
9By sincerity, I mean a genuine, inward principle of religion from which all these outward actions flow. Indeed, if we do not have this, we do not even have basic pagan honesty—not even enough to satisfy the standard of a pagan Epicurean poet. Even that poor man, in his clearer moments, was able to testify:
Oderunt peceare boni, virtutis amore;
Oderunt peccare boni, virtutis amore; (“The good hate to sin out of a love for virtue;”)
Oderunt peceare mali, formidine paenae.1
Oderunt peccare mali, formidine poenae. (“The wicked hate to sin out of 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 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.
So if a man only refrains from doing evil in order to avoid punishment, Non pasces in cruce corvos (“You won’t feed the crows on a cross”), says the pagan—there, “you have your reward.” Yet even a pagan will not consider a merely harmless man like that to be so much as a good pagan! If, then, from that same motive—merely to avoid punishment, or to avoid losing his friends, his income, or his reputation—someone not only refrains from doing evil, but also does a great deal of good and even practices all the means of grace, we still could not rightly say that this person is even almost a Christian. If he has no higher principle in his heart than that, he is nothing more than a complete hypocrite.
10Sincerity, 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.
10Sincerity, therefore, is necessarily implied in being almost a Christian: a genuine intention to serve God and a heartfelt desire to do his will. It necessarily means that a person has an honest aim to please God in all things—in all his conversation, in all his actions, in everything he does or leaves undone. If anyone is almost a Christian, this sincere intention runs through the entire course of his life. It is the driving motive behind his doing good, his abstaining from evil, and his practicing the ordinances of God.
11But 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.
11At this point, someone will probably ask, “Is it really possible for anyone alive to go this far and still be only almost a Christian? What more than this could possibly be required to be a Christian altogether?” I answer, first, that it is indeed possible to go this far and still be only almost a Christian—a truth I have learned not only from the word of God, but also from the undeniable testimony of personal experience.
12Brethren, 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.
12Brothers, I am speaking to you with great boldness and candor here. Please “forgive me this wrong” if I openly declare my own foolishness from the rooftops for your sake and for the sake of the gospel. Allow me, then, to speak frankly about myself, just as if I were speaking of someone else. I am content to be humbled so that you may be lifted up, and to look even more foolish for the glory of my Lord.
13I 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.
13I myself went this far for many years, as many people in this very place can testify: diligently striving to avoid all evil and to keep a clear conscience; making the most of every opportunity and seizing every chance to do all the good I could for everyone; constantly and carefully practicing all the public and private means of grace; striving to maintain a steady seriousness of conduct at all times and in all places; and—as God before whom I stand is my witness—doing all of this in complete sincerity, having a genuine intention to serve God and a heartfelt desire to do his will in everything, wanting to please the One who had called me to “fight the good fight” and “take hold of eternal life.” Yet my own conscience bears witness in the Holy Spirit that during all that time I was still only almost a Christian.
If it be inquired, “What more than this is implied in the being altogether a Christian?” I answer,
If anyone asks, “What more than this is implied in being altogether a Christian?” I answer:
1First. 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.
1First, the love of God. For God’s word declares: “You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.” This is a love that captures the entire heart, engages all our affections, fills the whole capacity of the soul, and employs the fullest reach of all our faculties. The person who loves the Lord his God in this way continually rejoices in spirit in God his Savior. His delight is in the Lord—his Lord and his All—to whom he “gives thanks in everything.” All his desire is toward God and the remembrance of his name. His heart is continually crying out, “Whom have I in heaven but you? And earth has nothing I desire besides you.” Indeed, what else could he desire besides God? Not the world, nor the things of the world, for he has been “crucified to the world, and the world to him.” He is crucified to “the cravings of the flesh, the lust of the eyes, and the pride of life.” Yes, he is dead to pride of every kind, for “love is not proud,” and the one who “lives in love lives in God, and God in him,” counting himself as less than nothing in his own eyes.
2The 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 iniquity, but rejoiceth in the truth. It covereth all things, believeth all things, hopeth all things, endureth all things.”
2The second thing implied in being altogether a Christian is love for our neighbor. For our Lord immediately added these words: “You shall love your neighbor as yourself.” If anyone asks, “Who is my neighbor?” we reply: Every person in the world—every child of the One who is the Father of the spirits of all humanity. We may not in any way exclude our enemies, or even the enemies of God and of their own souls. Rather, every true Christian loves them as himself—indeed, “just as Christ loved us.” Anyone who wants to understand more fully what kind of love this is should reflect on Paul’s description of it: “Love is patient and kind. Love does not envy.” It is not rash or hasty in judging. “It is not proud,” but makes the one who loves the least of all and the servant of all. Love “is not rude,” but becomes “all things to all people.” Love “is not self-seeking,” desiring only the good of others so that they may be saved. “Love is not provoked to anger.” It casts out all wrath, for anyone who harbors wrath is lacking in love. “It thinks no evil of others. Love does not delight in evil, but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.”
(III.)
(III.)
3There 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.”
3There is still one thing more that may be considered distinctly—though it can never actually be separated from what has just been described—which is implied in being altogether a Christian; and it is the foundation of everything else: faith. Glorious things are spoken of faith throughout the word of God. “Everyone who believes,” says the beloved disciple, “has been born of God.” “To all who did receive him, to those who believed in his name, he gave the right to become children of God.” And “this is the victory that has overcome the world, even our faith.” Indeed, our Lord himself declares: “Whoever believes in the Son has eternal life, and does not come into condemnation, but has crossed over from death to life.”
4But 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 brought 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.”3
4Yet here let no one deceive his own soul. As the homily of our Church warns: “We must carefully note that a faith which does not produce repentance, love, and every good work is not that true, living faith, but a dead and demonic one. For even the demons believe that Christ was born of a virgin; that he performed all kinds of miracles, proving himself to be truly God; that for our sakes he suffered a most painful death to redeem us from eternal death; that he rose again on the third day; that he ascended into heaven, sits at the right hand of the Father, and at the end of the world will come again to judge both the living and the dead. The demons believe all these articles of our faith, and in the same way they believe everything written in the Old and New Testaments. Yet despite all this faith, they remain nothing but demons. They remain in their condemned state, lacking 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 favor of God; whereof doth follow a loving heart, to obey his commandments.”
5“True, living Christian faith,” to continue in the words of our own Church, “is not merely believing that Holy Scripture and the articles of our faith are true, but also having a sure trust and confidence of being saved from everlasting condemnation through Christ. It is a sure trust and confidence that a person has in God that, through the merits of Christ, his sins are forgiven and he is reconciled to the favor of God; and from this flows a loving heart that delights to obey his commandments.”
6Now, 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.
6Now, whoever possesses this faith—a faith that “purifies the heart” (by the power of God dwelling within it) from pride, anger, selfish desire, “all unrighteousness,” and “everything that contaminates body and spirit”; a faith that fills the heart with a love stronger than death, both for God and for all humanity; a love that does the works of God, gladly spending and being spent for all people, and that joyfully endures not only the disgrace of Christ—being mocked, despised, and hated by everyone—but whatever suffering the wisdom of God allows the malice of people or demons to inflict—whoever possesses this faith working through love is not merely almost, but altogether a Christian!
7But 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?”
7But who are the living witnesses of these things? I implore you, brothers, in the presence of that God before whom “death and destruction lie open and uncovered—how much more the human heart!”—that each one of you would ask his own heart: “Am I one of them? Do I practice justice, mercy, and truth even to the degree that the basic rules of pagan honesty require? If so, do I have even the outward appearance of a Christian—the form of godliness? Do I abstain from evil—from everything forbidden in the written word of God? Do I do whatever good my hand finds to do with all my might? Do I seriously practice all the ordinances of God at every opportunity? And is all of this done with a sincere intention and heartfelt desire to please God in everything?”
8Are 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.”
8Are not many of you well aware that you have never even come this far—that you have not even been almost a Christian; that you have not lived up to the standard of basic pagan honesty, or at least not to the outward form of Christian godliness? Much less has God seen true sincerity in you—a genuine intention of pleasing him in all things! You have never even intended to devote all your words and actions, your business, your studies, and your recreation to his glory. You have never even purposed or desired that everything you do should be done “in the name of the Lord Jesus,” offered up as “a spiritual sacrifice acceptable to God through Christ.”
9But, 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?
9Yet even supposing you had, do good intentions and good desires make someone a Christian? By no means, unless they are actually brought to fulfillment! “Hell is paved,” as the saying goes, “with good intentions.” The greatest question of all, therefore, still remains: Has the love of God been poured out into your heart? Can you cry out, “My God and my All”? Do you desire nothing else beside him? Are you truly happy in God? Is he your glory, your delight, and your crown of rejoicing? And is this commandment written upon your heart: “Anyone who loves God must also love their brother and sister”? Do you then love your neighbor as yourself? Do you love every person—even your enemies, even the enemies of God—as your own soul, just as Christ loved you? Furthermore, do you personally 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 depths of the sea—that he has wiped out the record of charges that stood against you, taking it out of the way and nailing it to his cross? Do you truly have redemption through his blood, the forgiveness of your sins? And does his Spirit bear witness with your spirit that you are a child of God?
10The 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.”
10The God and Father of our Lord Jesus Christ, who now stands in our very midst, knows that if anyone dies without this faith and this love, it would have been better for that person never to have been born. Awake, then, you who are sleeping, and call upon your God! Call upon him while he is near and may be found. Give him no rest until he causes “all his goodness to pass in front of you,” until he proclaims to you the name of the Lord: “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion, and sin.” Let no one persuade you with empty words to settle for anything short of this prize of your upward calling. Instead, cry out day and night to the One who, “while we were still powerless, died for the ungodly,” until you know the One in whom you have believed and can say, “My Lord and my God!” Remember “always to pray and not give up,” until you too can lift your hand toward heaven and declare to Him who lives forever and ever: “Lord, you know all things; you know that I love you.”
11May 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!
11May all of us experience in this way what it truly means to be not merely almost, but altogether Christians—being justified freely by his grace through the redemption that came by Christ Jesus; knowing that we have peace with God through our Lord Jesus Christ; rejoicing in the hope of the glory of God; and having the love of God poured out into our hearts through the Holy Spirit who has been given to us!
Small Group & Personal Study Guide
- Wesley describes the “almost Christian” as someone who possesses moral honesty, practices all outward means of grace, and acts with genuine inward sincerity. Why do you think someone can go this far in religion and still stop short of being an “altogether Christian”?
- Wesley says that his earlier religious practice was sincere, not merely an attempt to escape punishment. How does his confession help us distinguish a genuine intention to please God from the living faith and love that mark an altogether Christian?
- How does Wesley define the love of neighbor—especially toward our enemies and those who mistreat us—as a decisive mark of the altogether Christian?
- As you examine your own spiritual life today, what is one area where outward religious habit has replaced wholehearted love for God and neighbor, and how can you ask the Holy Spirit to renew your heart this week?
Searching and loving God, save us from settling for the outward form of religion without its inward power and love. Awaken our hearts through a living faith in Christ’s atoning blood, and pour out your Holy Spirit within us until you become our greatest treasure and our lives overflow with genuine love for every neighbor. Make us not almost, but altogether Christians, for Jesus’ sake. Amen.