John Wesley: The Almost Christian

About the Author

John Wesley (1703-1791). Though John Wesley, the father of Methodism, was born into in a pious home, received much instruction in personal godliness, made every attempt to live an exemplary life, and was ordained to the ministry by the age of 22, he did not experience conversion and assurance until his mid-30's. Soon afterwards, he joined his brother Charles, along with the evangelist George Whitefield, in open air evangelism, and from that time forth, he tirelessly preached the Christ of his own experience, and by the time of his death at age 88, had had traveled 250,000 miles on horseback, preached 42,000 sermons, and written over 200 books. Though he remained a member of the Anglican Church his entire life, he was forced out of many pulpits in England because of his strong preaching, and upon his death in 1791, the number of "Methodists" (Wesley’s new denomination named for their methodical procedure in meeting, study, prayer, and weekly celebration of the Lord's Supper), was estimated at over 100,000. Most religious and even secular historians agree that Wesley's influence during the revivals of the 18th century in general, and on the public morals of the British Isles in particular, was profound. Though he was not favorable toward the Reformed doctrines of election and predestination, to the point of often straining his friendship with Whitefield, Wesley’s Arminianism differs from that of today in its rejection of antinomianism, and in its strong emphasis on self-examination and holy living.

The Almost-Christian

From A Sermon by John Wesley

"Then Agrippa said to Paul, "You almost persuade me to become a Christian."
And Paul said, "I would to God that not only you, but also all who hear me today,
might become both almost and altogether such as I am..." (Acts 26:28-29)

Text: "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,

What Is In Being Almost A Christian

A. It implies having at the very least the moral standards of the heathen. First it implies heathen honesty such as the common heathens expected one of another, and many of them actually practiced: not to be unjust; not to take away their neighbor's goods, not to oppress the poor, use extortion, cheat or overreach either the poor or rich, to defraud no man of his right; and, if it were possible, to owe no man anything. Second, some regard was to be paid to truth and justice, and accordingly, they did not esteem wilful liars of any sort, accounting them the disgrace of human kind, and the pests of society. Also, there was a sort of love and assistance which they expected one from another. Thus far, in the lowest account of it, heathen honesty went; the first thing implied in the being almost a Christian.

B. It implies 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." He 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 act and speaks by that plain rule, "Whatsoever thou wouldest not he should do unto thee, that do not thou to another."

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 that hath the form of godliness uses also the means of grace; he attends the house of God 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; gazing about, or with all the signs of the most listless, careless indifference, 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. No; even the almost Christian 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!"

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 behavior; he who uniformly practices this outward religion, has the form of godliness.

C. It Implies sincerity. 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; So that, if a man only abstains from doing evil in order to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, 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. Sincerity, therefore, is necessarily implied in the being almost a Christian; a real design to serve God, a hearty desire to do his will.

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. 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; 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.

What Is In Being Altogether A Christian

If it be inquired, "What more than this is implied in the being altogether a Christian?" I answer,

A. 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 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.

B. Second, 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 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."

C. Last is the ground of all, even faith.

1. There is simple 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."

2. There is faith unto repentance. 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.]

3. There is "purifying faith." 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." 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." Such love is 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.

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?"

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."

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 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?

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. 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!



	About the Author John Wesley (1703-1791). Though John Wesley, the father of Methodism, was born into in a pious home, received much instruction in personal godliness, made every attempt to live an exemplary life, and was ordained to the ministry by the age of 22, he did not experience conversion and assurance until his mid-30's. Soon afterwards, he joined his brother Charles, along with the evangelist George Whitefield, in open air evangelism, and from that time forth, he tirelessly preached the Christ of his own experience, and by the time of his death at age 88, had had traveled 250,000 miles on horseback, preached 42,000 sermons, and written over 200 books. Though he remained a member of the Anglican Church his entire life, he was forced out of many pulpits in England because of his strong preaching, and upon his death in 1791, the number of "Methodists" (Wesley’s new denomination named for their methodical procedure in meeting, study, prayer, and weekly celebration of the Lord's Supper), was estimated at over 100,000. Most religious and even secular historians agree that Wesley's influence during the revivals of the 18th century in general, and on the public morals of the British Isles in particular, was profound. Though he was not favorable toward the Reformed doctrines of election and predestination, to the point of often straining his friendship with Whitefield, Wesley’s Arminianism differs from that of today in its rejection of antinomianism, and in its strong emphasis on self-examination and holy living. The Almost-Christian From A Sermon by John Wesley "Then Agrippa said to Paul, "You almost persuade me to become a Christian." And Paul said, "I would to God that not only you, but also all who hear me today, might become both almost and altogether such as I am..." (Acts 26:28-29) Text: "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, What Is In Being Almost A Christian A. It implies having at the very least the moral standards of the heathen. First it implies heathen honesty such as the common heathens expected one of another, and many of them actually practiced: not to be unjust; not to take away their neighbor's goods, not to oppress the poor, use extortion, cheat or overreach either the poor or rich, to defraud no man of his right; and, if it were possible, to owe no man anything. Second, some regard was to be paid to truth and justice, and accordingly, they did not esteem wilful liars of any sort, accounting them the disgrace of human kind, and the pests of society. Also, there was a sort of love and assistance which they expected one from another. Thus far, in the lowest account of it, heathen honesty went; the first thing implied in the being almost a Christian. B. It implies 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." He 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 act and speaks by that plain rule, "Whatsoever thou wouldest not he should do unto thee, that do not thou to another." 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 that hath the form of godliness uses also the means of grace; he attends the house of God 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; gazing about, or with all the signs of the most listless, careless indifference, 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. No; even the almost Christian 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!" 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 behavior; he who uniformly practices this outward religion, has the form of godliness. C. It Implies sincerity. 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; So that, if a man only abstains from doing evil in order to avoid punishment, to avoid the loss of his friends, or his gain, or his reputation, 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. Sincerity, therefore, is necessarily implied in the being almost a Christian; a real design to serve God, a hearty desire to do his will. 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. 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; 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. What Is In Being Altogether A Christian If it be inquired, "What more than this is implied in the being altogether a Christian?" I answer, A. 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 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. B. Second, 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 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." C. Last is the ground of all, even faith. 1. There is simple 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." 2. There is faith unto repentance. 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.] 3. There is "purifying faith." 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." 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." Such love is 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. 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?" 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." 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 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? 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. 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!