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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 recoid, 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 on eternal life." Yet my own conscience bcareth 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 of God is this, as engrosses the whole heart, as takes up all the affections, as fills the entire capacity of the soul, and employs the utmost extent of all its faculties. He that thus loves the Lord his God, his Spirit continually "rejoiceth in God his Saviour." His delight is in the Lord, his Lord and his All, to whom "in every thing he giveth thanks." "All his desire is unto God, and to the remembrance of his name." His heart is ever crying out, "Whom have I in heaven but thee, and there is none upon earth that I desire beside thee." Indeed, what can he desire beside God? Not the world, or the things of the world. For he is " crucified to the world, and the world crucified to him." He is crucified to the desire of the flesh, the desire of the eye, and the pride of life. Yea, he is dead to pride of every kind; for " love is not puffed up;" but "he that, dwelling in love, dwelleth in God, and God in him," is less than nothing in his own eyes.
(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 6halt love thy neighbour as thyself." If any man ask, Who is my neighbour; we reply, Every man in the world j 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
"longsuffering and kind." It "envieth not." It is not rash or hasty in judging. It " is not puffed up," but maketii him that loves, the least, the servant of all. Love " doth not behave itself unseemly," butbecometh " all things to all men." She <c 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 not "made perfect in love." "It thinkcth no evil. It rejoiccth not in iniquity, but rejoiceth in the truth. It covercth all things, belicvcth all things, hopetb 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 believed), is born of God." "To as many as received him, gave he power to become the sons of God, even to them that believe in his name." And "this is the victory that overcomcth 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 deatli unto life."
4. But here let no man deceive his own soul. "It is diligently to be noted, the faith, which liringeth not forth repentance, and love, and all good works, is not that right living faith which is here spoken of, 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 oursakes, 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 sittcth at the right hand of the Father, and at the end of the world shall come again to judge both the quick and dead. These articles of our faith the Devils believe, and so they believe all that is written in the Old and New Testament. And yet, for all this faith, they be but Devils. They remain still in their damnable estate, lacking the very true Christian faith."*
5. "The right and true Christian Faith is," to go on in the words of our own Church, "not only to believe, that holy Scripture, and the Articles of our Faith, are true, but also to have a sure trust and confidence to be saved from everlasting
* Homily on the Salvation of Man.
damnation by Christ. It is a sure trust and confidence which a man hath in God, that by the merits of Christ, his sins are forgiven, and he reconciled to the favour of God; whereof doth follow, a loving heart, to obey his commandments."
6. Now, whosoever has this faith, which purifies the heart, (by the power of God, who dwelleth therein,) from pride, anger, desire, from all unrighteousness, from "all filthiness of flesh and spirit; " which fills it with love stronger than death, both to God and to all mankind; love that doth the works of God, glorying to spend and to be spent for all men, and that endureth with joy, not only the reproach of Christ, the being mocked, despised, and hated of all men, but whatsoever the wisdom of God permits the malice of men or devils to inflict; whosoever has this faith, thus working by love, is not almost only, but altogether, a Christian.
/. 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 1 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 arc brought to good effect. "Hell is paved (saith one) with good inten
Vol. I. No. 1. C
AWAKE, THOU THAT SLEEPEST:
SUNDAY, APRIL 4, 1742, BEFORE THE UNIVERSITY OF OXFORD,
BY CHARLES WESLEY, M.A.,
Student of Christ-Church.
"Awake, thou that steepest, and arise from the dead, and Christ shall give thee light." Eph. v. 14.
In discoursing on these words, I shall, with*the help of God, First, Describe the Sleepers, to whom they are spoken: Secondly, Enforce the Exhortation, "Awake, thou that
sleepest, and arise from the dead :" And, Thirdly, Explain the Promise made to such as do awake
and arise; "Christ shall give thee Light."
1. 1. And first, as to the Sleepers here spoken to. By sleep is signified the natural state of man; that deep sleep of the soul into which the sin of Adam hath cast all who spring from his loins; that supincncss, indolence, and stupidity, that insensibility of his real condition, wherein every man comes into the world, and continues till the voice of God awakes him.
2. Now, "they that sleep, sleep in the night." The state of nature is a state of utter darkness; a state wherein "darkness covers the earth, and gross darkness the people." The poor unawakened sinner, how much knowledge soever he may have as to other things, has no knowledge of himself: in this respect "he knoweth nothing yet as he ought to know." He knows not that he is a fallen spirit, whose only business, in this world, is to recover from his fall, to regain that image of God wherein he was created. He sees no necessity for the one thing needful, even that inward universal change, that "birth from above," figured out by baptism, which is the