The Almost Christian

Preached at St. Mary’s, Oxford, before the university, on July 25, 1741.

“Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian.” (Acts 26:28, KJV).

Many people come this far. From the beginning of Christianity, in every age and nation, many have been almost persuaded to be Christians. But since “almost” counts for nothing before God, it is very important to consider:

First, what is implied in being almost a Christian;
Second, what is implied in being a Christian altogether.

I. (I.)

  1. To be almost a Christian implies, first, pagan honesty. No one will question this—especially since by “pagan honesty” I do not mean what only philosophers praised, but what ordinary pagans expected of each other and often practiced. Their rules taught that you must not be unjust; you must not steal or rob; you must not oppress the poor or extort from anyone; you must not cheat or take advantage of the poor or the rich in any dealings; you must not defraud anyone of what is theirs; and, if possible, you should owe no one anything (cf. Romans 13:8, BSB).
  2. Again, ordinary pagans agreed that truth, as well as justice, matters. They detested the perjured person—the one who called on God to witness a lie. They also condemned the slanderer who falsely accused a neighbor. In fact, they held willful liars of any kind in very low esteem, viewing them as a disgrace to humanity and a plague on society.
  3. They also expected a measure of mutual love and help. They expected people to help one another when they could do so without harming themselves. This included not only small kindnesses that cost nothing, but also feeding the hungry if they had food to spare; clothing the naked with their extra garments; and, in general, giving what they did not need to those who did. This—at the lowest measure—is pagan honesty, and it is the first thing implied in being almost a Christian.

(II.)

  1. Second, to be almost a Christian implies having a form of godliness—the outward shape of the godliness the gospel prescribes (cf. 2 Timothy 3:5, BSB). The almost Christian avoids what the gospel forbids. They do not take God’s name in vain; they bless and do not curse (cf. James 3:9–10, BSB). They do not swear oaths, but their “Yes” means yes and their “No” means no (Matthew 5:37; James 5:12, BSB). They do not profane the Lord’s Day, nor allow it to be profaned by those under their roof (biblical allusion).
    They not only avoid adultery, fornication, and impurity, but also avoid any word or look that tends toward them; indeed, they avoid idle talk as well—no slander, backbiting, gossip, or evil speaking, and no “foolish talk or crude joking” (Ephesians 5:4, BSB). In short, they avoid any conversation that is not useful for building others up, and that would therefore grieve the Holy Spirit of God, by whom we were sealed for the day of redemption (Ephesians 4:29–30, BSB).
  2. They do not get drunk with wine (Ephesians 5:18, BSB); they avoid partying and gluttony. As much as possible, they avoid strife, seeking to live at peace with everyone (Romans 12:18, BSB). If they are wronged, they do not take revenge or repay evil for evil (Romans 12:17, 19; 1 Peter 3:9, BSB). They are not railers, brawlers, or scoffers at a neighbor’s faults or weaknesses. They do not willingly wrong, hurt, or grieve anyone, but act and speak by this plain rule: “In everything, do to others what you would have them do to you.” (Matthew 7:12, BSB).
  3. In doing good, they do not limit themselves to what is cheap and easy. They labor and suffer for the good of many, hoping by all means to help some. Whatever their hand finds to do, they do it with their might (Ecclesiastes 9:10, BSB)—whether for friends or enemies, for the wicked or the good. They are not lazy in zeal or in any honorable work; as they have opportunity, they do good to all people—to souls as well as bodies (Romans 12:11; Galatians 6:10, BSB). They rebuke the wicked, instruct the ignorant, steady the wavering, stir up the good, and comfort the afflicted. They try to wake those who sleep, to lead those whom God has awakened to “a fountain opened to cleanse from sin and impurity” (Zechariah 13:1, BSB), so they may wash and be clean; and to rouse those who are saved by faith to adorn the gospel in all things (biblical allusion).
  4. Those who have the form of godliness also use the means of grace—all of them, at every opportunity. They regularly attend public worship, and not as some do: entering the presence of the Most High loaded with gold and costly clothes or the gaudy vanity of fashion; or denying even the form of godliness by their ill-timed socializing or frivolous behavior. Would that none among us fit this description! Some enter this house of prayer staring about, or with every sign of careless indifference—perhaps reciting a hurried prayer for a blessing on what they begin; then during the solemn service they sleep, or sit as if arranged for sleep; or, as if God were asleep, they whisper to each other or look around, as if they had nothing to do. Such people do not even have the form of godliness. No: one who has even this outward form behaves with seriousness and attention in every part of the service. Especially when approaching the Lord’s Table, they do not come lightly or carelessly, but with an attitude and bearing that say nothing but, “God, be merciful to me, a sinner!” (Luke 18:13, BSB).
  5. Add to this the constant practice of family prayer by heads of households, and set times for private prayer, along with a daily seriousness of conduct. One who consistently practices this outward religion has the form of godliness. Only one thing more is needed to make someone almost a Christian: sincerity.

(III.)

  1. By sincerity, I mean a real, inward principle of religion from which these outward actions flow. Without this, we do not even reach pagan honesty—not even what a pagan, Epicurean poet would require:

    Oderunt peccare boni, virtutis amore;
    Oderunt peccare mali, formidine poenae.
    (Good people avoid sin out of love for virtue;
    Evil people avoid sin out of fear of punishment.)

    So if a person avoids evil only to escape punishment—Non pasces in cruce corvos (“You shall not hang as food for crows,” i.e., you won’t be executed), says the pagan—then there is your reward. Even such a pagan will not call this harmless person a good pagan. If, for the same self-serving motives—fear of punishment, or losing friends, income, or reputation—a person not only avoids evil but does much good and uses all the means of grace, we could not properly call that person even almost a Christian. With no better principle in the heart, the person is simply a hypocrite.
  2. Therefore sincerity is essential to being almost a Christian: a real intent to serve God, a true desire to do His will. It implies a sincere aim to please God in everything—in all conversation and conduct, in what we do and do not do. If someone is almost a Christian, this purpose runs through the whole course of life. It moves them to do good, to avoid evil, and to use God’s ordinances.
  3. You may ask, “Is it possible to go this far and still be only almost a Christian? What more could be required to be a Christian altogether?” I answer: first, it is possible to go this far and still be almost a Christian. I learn this not only from the Scriptures, but also from experience.
  4. Brothers and sisters, I speak very boldly here. Forgive me this, if for your sake and for the gospel I declare my own folly openly. Let me speak freely of myself, as if of another. I am content to be humbled if you may be lifted up, and to be even more despised for my Lord’s glory.
  5. For many years—I have witnesses here—I went this far: carefully avoiding all evil, keeping a clear conscience, redeeming the time, seizing every chance to do good to all, faithfully using all public and private means of grace, striving for steady seriousness at all times and places; and—God is my witness—doing all this sincerely, with a real intent to serve God; truly desiring to do His will in all things, to please Him who had called me to “fight the good fight” and “take hold of eternal life” (1 Timothy 6:12, BSB). Yet my conscience, in the Holy Spirit, bears me witness that all this time I was only almost a Christian.

II. If you ask, “What more is implied in being a Christian altogether?” I answer:

(I.)

  1. Love for God
    God’s word says, “You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.” (Mark 12:30, BSB). This love fills the whole heart, gathers up every affection, fills the soul’s capacity, and engages all its powers. One who loves God like this rejoices continually in God their Savior (Luke 1:47, BSB). Their delight is in the Lord—their Lord and their All—and in everything they give thanks (1 Thessalonians 5:18, BSB). All their desire is toward God and the remembrance of His name (biblical allusion). Their heart constantly cries, “Whom have I in heaven but You? And on earth I desire nothing besides You.” (Psalm 73:25, BSB).

    What else could they desire? Not the world or the things of the world: they are crucified to the world, and the world to them (Galatians 6:14, BSB). They are crucified to the desire of the flesh, the desire of the eyes, and the pride of life (1 John 2:16, BSB). Indeed, they are dead to every kind of pride, for “love is not proud” (1 Corinthians 13:4, BSB). One who lives in love lives in God, and God in them (1 John 4:16, BSB), and is less than nothing in their own eyes (biblical allusion).

(II.)

  1. Love for Neighbor
    Second, being altogether a Christian implies love for our neighbor. Our Lord added, “You shall love your neighbor as yourself.” (Mark 12:31, BSB). If anyone asks, “Who is my neighbor?” we answer: every person in the world—every child of Him who is the Father of spirits. We may not exclude even our enemies or the enemies of God and of their own souls. The Christian loves these also as themselves, yes, “as Christ loved us.” (Ephesians 5:2, BSB).

    If you want to know what this love is like, consider Paul’s description: Love is patient and kind; it does not envy; it is not arrogant; it is not rash in judgment; it is not proud but makes the lover the least and servant of all (1 Corinthians 13:4, BSB; biblical allusion). Love does not behave rudely, but becomes all things to all people (1 Corinthians 9:22, BSB). It does not seek its own, but only the good of others, that they might be saved (1 Corinthians 10:24, BSB). Love is not easily provoked; it drives out wrath, for whoever is ruled by wrath lacks love. It thinks no evil. It does not rejoice in wrongdoing but rejoices with the truth. It bears all things, believes all things, hopes all things, endures all things. (1 Corinthians 13:5–7, BSB).

(III.)

  1. Faith—the Root of All
    There is one more thing, distinct in thought though inseparable in reality: faith, the ground of everything. Scripture speaks very highly of it: “Everyone who believes that Jesus is the Christ is born of God.” (1 John 5:1, BSB). “To all who received Him, to those who believed in His name, He gave the right to become children of God.” (John 1:12, BSB). “This is the victory that has overcome the world—our faith.” (1 John 5:4, BSB). Our Lord says, “Whoever hears My word and believes Him who sent Me has eternal life and will not come into judgment; indeed, he has crossed over from death to life.” (John 5:24, BSB; see also John 3:36).
  2. But let no one deceive themselves. It must be carefully noted: the faith that does not produce repentance, love, and good works is not living faith but dead and demonic. Even the demons believe that Christ was born of a virgin; that He worked miracles and showed Himself truly God; that for our sake He suffered a most painful death to redeem us from everlasting death; that He rose the third day; that He ascended to heaven and sits at the right hand of the Father; and that at the end He will come to judge the living and the dead. The demons believe all that is written in the Old and New Testaments—and yet they remain demons, still in a damnable state, lacking true Christian faith. [Homily on the Salvation of Man.]
  3. “The right and true Christian faith,” continues our own Church, “is not only to believe that Holy Scripture and the Articles of our Faith are true, but also to have a sure trust and confidence that through Christ we are saved from everlasting damnation. It is a sure trust and confidence that by Christ’s merits our sins are forgiven and we are brought into God’s favor; from which follows a loving heart to obey His commandments.”
  4. Whoever has this faith—by the power of the indwelling God—finds their heart purified from pride, anger, lust, and all unrighteousness, from every defilement of body and spirit (Acts 15:9; 2 Corinthians 7:1, BSB). The heart is filled with love stronger than death—love for God and for all people—love that does God’s works, gladly spending and being spent for everyone (biblical allusion), and that endures with joy not only the reproach of Christ—to be mocked, despised, and hated by all—but whatever God’s wisdom allows the malice of people or devils to inflict. Whoever has this faith working through love (Galatians 5:6, BSB) is not almost, but altogether, a Christian.
  5. But who among us are living witnesses of these things? I beg you, brothers and sisters, in the presence of God—before whom Sheol and Abaddon lie open; how much more the hearts of the children of men (Proverbs 15:11, BSB)—ask your own heart: Am I among that number? Do I practice justice, mercy, and truth as even pagan honesty requires? If so, do I also have the very outside of a Christian—the form of godliness? Do I abstain from what Scripture forbids? Do I do whatever good my hand finds to do, and do it with my might (Ecclesiastes 9:10, BSB)? Do I seriously use all the ordinances of God whenever I can? And is all this done with a sincere purpose to please God in everything?
  6. Are not many of you aware that you have never come this far—that you have not been even almost Christians; that you have not reached pagan honesty, much less the form of Christian godliness—and least of all sincerity, a real design to please God in all things? You have never truly intended to devote all your words and works, your business, studies, and recreations, to His glory. You have never truly desired that whatever you do be done in the name of the Lord Jesus (Colossians 3:17, BSB), and so be a spiritual sacrifice acceptable to God through Jesus Christ (1 Peter 2:5, BSB).
  7. But suppose you had good plans and desires—do these make a Christian? By no means, unless they come to good effect. “Hell is paved with good intentions,” someone said. The great question remains: Is the love of God poured out in your heart? (Romans 5:5, BSB). Can you cry, “My God, my All”? Do you desire nothing but Him? Are you happy in God—your glory, delight, and crown of rejoicing (biblical allusion)? And is this command written on your heart: “Whoever loves God must also love his brother”? (1 John 4:21, BSB). Do you love your neighbor as yourself? Do you love every person, even your enemies, even God’s enemies, as your own soul—as Christ loved you? (Ephesians 5:2, BSB). Do you believe that Christ loved you and gave Himself for you? (Galatians 2:20, BSB). Do you have faith in His blood? Do you believe that the Lamb of God has taken away your sins (John 1:29, BSB), cast them into the depths of the sea (Micah 7:19, BSB), blotted out the record of debt against you, taking it out of the way, nailing it to the cross (Colossians 2:14, BSB)? Do you truly have redemption through His blood—the forgiveness of sins? (Ephesians 1:7, BSB). Does the Spirit bear witness with your spirit that you are a child of God? (Romans 8:16, BSB).
  8. The God and Father of our Lord Jesus Christ—who even now stands among us—knows that if anyone dies without this faith and this love, it would be better for that person never to have been born (biblical allusion). Awake, sleeper, and call on your God (cf. Ephesians 5:14; Jonah 1:6, BSB). Call on Him while He may be found (Isaiah 55:6, BSB). Give Him no rest until He makes His goodness pass before you (Exodus 33:19, BSB); until He proclaims His name to you: “The LORD, the LORD God, compassionate and gracious, slow to anger, abounding in loving devotion and truth, maintaining loving devotion to thousands, forgiving iniquity, transgression, and sin.” (Exodus 34:6–7, BSB). Let no one deceive you with empty words, persuading you to rest short of this prize of your high calling (biblical allusion). Cry out day and night to Him who, “while we were still powerless, died for the ungodly,” until you know whom you have believed and can say, “My Lord and my God!” (Romans 5:6; 2 Timothy 1:12; John 20:28, BSB). Always pray and never give up (Luke 18:1, BSB) until you too can lift your hand to heaven and say to the One who lives forever and ever, “Lord, You know all things; You know that I love You.” (John 21:17, BSB).
  9. May we all know what it is to be, not almost, but altogether Christians—justified freely by His grace through the redemption that is in Christ Jesus (Romans 3:24, BSB); knowing we have peace with God through our Lord Jesus Christ (Romans 5:1, BSB); rejoicing in the hope of the glory of God (Romans 5:2, BSB); and having the love of God poured into our hearts through the Holy Spirit who has been given to us (Romans 5:5, BSB).
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