John Wesley

 

Biographical Sketch

 

John Wesley (1703-91) was an English theologian, evangelist, and founder of Methodism.

Wesley was born in the rectory at Epworth, Lincolnshire, on June 17, 1703, the 15th child of the British clergyman Samuel Wesley. He was educated at Charterhouse School and Christ Church, University of Oxford. Ordained deacon in 1725 and admitted to the priesthood of the Church of England in 1728, John Wesley acted for a time as curate (assistant) to his father. In 1729, he went into residence at Oxford as a fellow of Lincoln College. There he joined the Holy Club, a group of students that included his brother Charles Wesley and, later, George Whitefield, who became the founder of Calvinistic Methodism. The club members adhered strictly and methodically to religious precepts and practices, among them visiting prisons and comforting the sick.  Their schoolmates derisively called them "Methodists." In 1735, Wesley went to Georgia as an Anglican missionary. On the ship to Savannah, he met some German Moravians, whose simple evangelical piety impressed him. He continued to associate with them while in Georgia and translated some of their hymns into English. Except for this association, Wesley's American experience was a failure.

On his return to England in 1738, he again sought out the Moravians; while attending one of their meetings in Aldersgate St., London, on May 24, 1738, he experienced a religious awakening that profoundly convinced him that salvation was possible for every person through faith in Jesus Christ alone.

In March 1739, George Whitefield, who had met with remarkable success as an evangelist in Bristol, urged Wesley to join him in his endeavors. Despite his initial opposition to preaching outside the church, Wesley preached an open-air sermon on April 2, and the enthusiastic reaction of his audience convinced him that open-air preaching was the most effective way to reach the masses. Few pulpits would be open to him in any case, for the Anglican Church frowned on revivalism.

Wesley represented the whole of the evangelical movement, though the movement was greater than him.  That movement consisted of Wesley, Calvinism through Whitefield (1714-70) and Lady Huntington (1707-97), and Anglican evangelicals like Samuel Johnson, Bishop Lowth, and Bishop Hebber. These people emphasized salvation by faith through the atoning work of Christ.  They rejected the sacraments or works as means of salvation.  They also developed new methods of preaching, such as directness of preaching, a disciplined life, and a negative outlook on entertainment which it got from the Puritans.  

Wesley attracted immense crowds from the outset of his evangelical career. His success also was due, in part, to the fact that contemporary England was ready for a revivalist movement; the Anglican Church was unable to offer the kind of personal faith that people craved. Thus, Wesley's emphasis on inner religion and his assurance that God accepted each person as a child of God had a tremendous popular appeal.

On May 1, 1739, Wesley and a group of his followers, meeting in a shop on West St., London, formed the first Methodist society. They formed two similar organizations in Bristol the same month. Late in 1739, the London society began to meet in a building called the Foundry, which served as the headquarters of Methodism for many years.

With the growth of the Methodist movement, the need for tighter organization became acute. In 1742, he divided the societies into classes, with a leader for each class. These class meetings contributed greatly to the success of the movement, but equally important were their leaders, many of whom Wesley designated lay preachers. Wesley called the first conference of Methodist leaders in 1744, and they held conferences annually thereafter.

In 1751, at the age of 48, Wesley married Mary Vazeille, a widow with four children. The marriage was not successful, and she finally left him; Wesley had no children of his own.

An untiring preacher and organizer, Wesley traveled about 8000 km (5000 mi) a year, delivering as many as four or five sermons a day and founding new societies.

Wesley parted with the Moravians in 1740 because of doctrinal disagreements, and he rejected the Calvinist doctrine of predestination, thus breaking with Whitefield. He also discarded many tenets of the Church of England, including the doctrine of the apostolic succession (the maintenance of an unbroken line of succession of bishops of the Christian church beginning with St. Peter), but he never voiced any intention of establishing the movement as a new church. His actions made separation inevitable, however. In 1784, he issued the deed of declaration, which provided rules and regulations for the guidance of the Methodist societies. The same year he appointed his aide Thomas Coke, an Anglican clergyman, a superintendent of the Methodist organization in the U.S., empowering him to administer the sacraments; other ordinations followed. Ordination represented the biggest step in the direction of a break with the Anglican Church. Separation did not take place, however, until after Wesley's death.

Wesley was deeply concerned with the intellectual, economic, and physical well being of the masses. He was also a prolific writer on a wide variety of historical and religious subjects. He sold his books cheaply, so that even the poor could afford to buy them; thus, he did much to improve the reading habits of the public. He aided debtors and those trying to establish businesses and founded medical dispensaries. He opposed slavery and was interested in social reform movements of all kinds.

Wesley compiled 23 collections of hymns, edited a monthly magazine, translated Greek, Latin, and Hebrew works, and edited, under the title The Christian's Pattern, the noted medieval devotional work De Imitatione Christi, generally ascribed to the German ecclesiastic Thomas à Kempis. His personal Journal (1735-90) is outstanding for the frank exposition of his spiritual development.

In the latter years of his life, the hostility of the Anglican Church to Methodism had virtually disappeared, and many of his fellow Anglicans admired Wesley. He died March 2, 1791, and was buried in the graveyard of City Road Chapel, London. In Westminster Abbey is a memorial plaque inscribed with his name.^[1]

Famous quotes include the following.  

My ground is the Bible. Yea, I am a Bible-bigot. I follow it in all things, both great and small.^[2]

Hell is paved with good intentions, not with bad ones. All men mean well.^[3]

Once in seven years I burn all my sermons; for it is a shame if I cannot write better sermons now than I did seven years ago.^[4]

Wesley first struggled with justification.  In 1725, he determined to seek ordination.  He went to Oxford, becoming a tutor.  He sought holiness through leadership in two groups, especially the Oxford Methodists.  He would become a curate of his father.  He begins to see that the teaching of the church that mental assent to teachings of the church and works of charity are not enough.  He went back to Oxford and continues to read the mystics.  He is becoming convinced that reason is not enough.  He commits himself to works of charity now.  He went to Georgia to convert Indians and continue working on his own salvation through such acts of charity.  On his journey to Georgia, he met some Moravians and was impressed with their piety and spirituality and the assurance they had in salvation.  His ministry in Georgia was a failure, having to steal away at night.  He returned to England, and in May of 1738 went to a Bible study.  While Luther's preface to the Romans was being read, he experienced a new degree of assurance in the grace and forgiveness of God. This is how he put it:

 

  In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's preface to the Epistle to the Romans.  About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed.  I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death. 

 

This led to the development of his conception of Justification, in which he saw it primarily as forgiveness of sin and restoration to the favor of God.  Thus, works done before one experiences this assist one along the way, but they do not by themselves make it happen.  As he brought together terms in the Bible, he believed that adoption and regeneration also occurred at this time, which mean that there was a new relationship with God established and that there was a inner change of the person.  He came to believe that some measure of repentance preceded justification and that there was an assurance given at justification through the witness of the Spirit, meaning both the spirit of God and one's own spirit, an inner awareness of the new relationship combined with one's own awareness of bearing the fruit of the Spirit.

His reflections upon original sin suggest that while he agreed with Calvin on some points, he came to believe that humanity was not helpless.  He came to believe that Christ removed any possibility that anyone could be damned just because of original sin.  He viewed the sin of Adam, as representing humanity, leading to the individual's own corrupt, sinful nature, personal acts of sin, and general imperfections.  Prevenient grace comes to all persons since all need grace because of their sinful nature.  All are assured of this grace because of the atonement. It is expressed in the form of a conscience.  

Wesley's views on sanctification or perfection were controversial in his own day and continue to be so.  Historically, Wesley believed the vision of perfection and holiness as contained in the devotional writings of the Roman Catholic church could be applied outside the monastery.  He did not believe that the mystical emphasis upon union with God and love and perfection should be reserved for the few.  He came to believe that sanctifying faith was available to the believer, in which one could be saved from sin and be perfected in love.  This is where the sinful nature was dealt with through grace and faith.  Though he believed this could happen in a moment and at any time, he often said it usually did not happen until near one's death.  However, his primary contribution at this point is that this perfection was centered in love and in the fruits of love.  The negative aspect of this experience was purification and cleansing, the positive aspect was love, both of which led to outward conduct and ethical living.  Wesley often used the language of relationship and family to describe this experience.  This contrasts with the Reformed tradition at this point, which focused upon the language of the court room to describe justification and sanctification.  

Sin is the basic problem humanity faces. Objectively this means separation from God. Objectively, sin results in guilt and punishment. Subjectively, it involves loss of holiness, righteousness, and the image of God. The solution God offers objectively is justification, which involves a relative change that includes divine acceptance, adoption, pardon, and reconciliation with God. It is deliverance from guilt. The solution God offers subjectively through the Spirit is sanctification, which results in an inward change that includes regeneration and new birth. It is deliverance from the power of sin. The atonement means that Christ as our representative absolves us of the guilt of original sin. The atonement is the basis for the prevenient grace that is applied to all persons. Wesley rejects the determinism of the reformers in this area, all persons having responsibility for accepting or rejecting this grace. This grace restores to us a measure of freedom. It reflects itself in our conscience. It is the source of our desire for God. No one receives punishment for this, at this point parting ways with Calvin. Our experience corroborates the doctrine of original sin. We have an evil inclination due to original sin, but again, no one receives divine judgment because of this. He could picture the inherent corruption of humanity with that of disease, with salvation and the subjective work of the Spirit being the cure. Think in the terms of Wesley, original sin is an evil root, while specific sins are a shoot. He thought of personal sin as have an inward dimension, both of omission and transgression, with outward sin being the outcome. Original sin has the effect of producing in us a corrupt, sinful nature which leads to personal acts of sin. Importantly, original sin also has the effect of infirmities or general depravity, which are involuntary. The divine solution to our personal acts of sin is conversion. Conversion is ethical in that it deals with voluntary transgression of a known law of God. This new birth frees from the power of sin. Entire sanctification is the solution for our sinful nature, dealing with our pride and self-will. It frees the believer from the root of sin. Its chief mark is the perfection of love and the fruits of love. Its positive dimension is love, while its negative dimension is purification and cleansing from sin as self-will and pride. On analogy with justification, he believed one could experience such entire sanctification or perfection in life in an instant and by faith, although it was usually not experienced until many years after conversion and maybe only shortly before death. Our only release from infirmities and general depravity is glorification or final salvation at death. I would note the teleological orientation of subjectively applied salvation. Another way to think of it is in relation to the holiness of God. God is holy and therefore righteous, a term drawn from the courtroom. God is just judge that offers justification before an absolute law, in which sin is any transgression, known or unknown, and sanctification is a change in position. Perfection does not factor here. A different dimension of the holiness of God is that of the love of the Father. This language draws from family life. It provides us with the image of new birth, which focuses upon a law of the intention of the heart, where sin is willful transgression, where sanctification is subjectively applied through the Spirit, and perfection involves the intention of the will or heart. 

One of the great gifts which Wesley brought into Christianity was his vision of pastoral care and discipleship.  The proliferation of religious societies in England formed the background out of which Wesley formed his own Methodist societies, though the experience in the parsonage at Epworth and the Oxford Methodists were undoubtedly influential as well.  He preached to large crowds in the open field, an innovation.  He formed weekly large group meetings called the Society.  The only condition, as stated, was "to flee the wrath to come."  These were divided into small group fellowships.  Bands, specialized bands, and class meetings were formed for this purpose.  They provided opportunities to receive help from one another in their Christian journey, encouraged the spirit of fellowship, opportunities for confession, and gave pastoral oversight.  Lay leadership was developed.  In this way, Christian life was not just an individual experience and discipline, but also a corporate discipline.  In this way, he developed the "church within a church" concept.  The above took place within an historical institution called the Church of England.  That institution provided the sacraments, an order of worship, an order of ministry, and orthodox theology.  Within societies the fellowship and the pure word preached were to be provided.  

Wesley's own views concerning predestination followed closely those of Arminius.  The sovereignty of God cannot be understood apart from the total character of God.  Thus, one's view of the sovereignty of God cannot be separated from one's view of the righteousness, love, and purity of God.  Sovereignty implies a distinction and distance from humanity, while righteousness implies a demand for ethical for living, love implies the acceptance into a family and purity implies acceptance of a sacrifice and cleansing.  He came to believe the decrees of God were based upon God's foreknowledge of the events.  The atonement is universal, Christ died for all.  Though humanity was fallen in Adam, humanity also experienced the prevenient grace of God to the point were there was needed free response from humanity in order to bring one toward salvation.  The grace of God could be resisted, and any Christian remained free to turn away at any time.

Religion of the Heart

 

For the following devotion, the heart carries our identity, that sense of who we are that is composed of both our history and our vision of what we want to become.  The Reformation concerned itself with right doctrine, maintaining that a biblical faith defines truth and adherence to it would bring about the unity of the church.  John Wesley assumed right doctrine, except when it came to his denomination's acceptance of apostolic succession and George Whitefield's acceptance of predestination.  He was more concerned with two other issues in the England of his day.  He wanted right action, which he defined as works of mercy and works of piety.  Yet, he went a step further.  He believed that one could believe and do the right things, and still be "almost" a Christian.  That is why we can speak of his presentation of Christianity as a "religion of the heart."  This heart religion was not simply feeling, for one's feelings can change in a moment.  Love from the heart requires an object.  It can be lust, wealth, or fame.  He urged that the object of the love in one's heart be God.  If we resolve such matters of the heart, we will be disposed toward certain types of behavior.  The root of love toward God will sprout branches consistent with that root.^[5]

In his "Principles of a Methodist Farther Explained," John Wesley made the following statement.  "Our main doctrines, which include all the rest, are three -- that of repentance, of faith, and of holiness.  The first of these we account, as it were, the porch of religion; the next, the door; the third, religion itself."  This image of a house to describe Christian discipleship has some drawbacks.  For one, the image is a logical one, not a temporal one.  People do not experience God in such a neat pattern.  We should not expect a rigid conformity to some external form of religious experience.  For another, it suggests that once we go past the porch of repentance and the door of faith, we never have to deal with them again.  However, Wesley is clear that Christians need repentance and faith throughout their lives.^[6]  Though it is fine to remember past spiritual experiences, the focus needs to be upon the present experience of God. 

With some modifications, I would like to use Wesley's own statement of his central themes as the core of this devotion.

a. The Grace of God surrounds us

First, I want to begin with a modification.  Wesley began and ended his theology with grace.  To expand on the image of the house of religion, grace is the air that surrounds the house, and the sun that shines upon it.  God is the loving parent who seeks to gather humanity and hold each and all as close as possible.  Nothing is impossible for God, and so Wesley prayed for the unthinkable.  All of life is a gift from God.  The Christian life is impossible without God's grace extended to the believer.  God is the seeker and always initiates every relationship with us.  Even our awakening to God is a response to the Holy Spirit at work within us.  We cannot control the ways or means that God will choose to use in our transformation any more than we can command God to transform us.  Wesley believed that God offered this grace freely to all.  No one is ever outside the reach of the loving presence of God.  God is always actively engaged on our behalf.  Therefore, no one had to suffer from unforgiven sin.  No one had to walk alone.  No one had to be a prisoner of fear.  No one had to stay as she or he was.  All could know the assurance and comfort of the Savior's presence in their lives.  All could be redeemed and all could, by the grace of God, travel the road of holiness.  It was the grace of God that made this possible.  As we mature in the Christian life, we increasingly recognize the priority of the grace of God over our own decision.  We recognize that God apprehended us, not the other way around.  God sought us, wooed our attention, and called forth our love.  The grace of God makes our relationship with God right.  The grace of God calls and strengthens us in living the way God intends.  Our lives begin surrounded by the grace of God, the grace of God continues to draw us and lead us into a relationship with God, and the grace of God brings us to holy living.  

Just a few remarks from Wesley concerning prevenient or preventing grace follow.  I will reserve references to justifying and sanctifying grace for later.  

For allowing that all the souls of men are dead in sin by nature, this excuses none, seeing there is no man that is in a state of mere nature; there is no man, unless he has quenched the Spirit, that is wholly void of the grace of God. No man living is entirely destitute of what is vulgarly called natural conscience. But this is not natural: It is more properly termed preventing grace. Every man has a greater or less measure of this, which waiteth not for the call of man. Every one has, sooner or later, good desires; although the generality of men stifle them before they can strike deep root, or produce any considerable fruit. Everyone has some measure of that light, some faint glimmering ray, which, sooner or later, more or less, enlightens every man that cometh into the world. And every one, unless he be one of the small number whose conscience is seared as with a hot iron, feels more or less uneasy when he acts contrary to the light of his own conscience. So that no man sins because he has not grace, but because he does not use the grace which he hath.^[7]

The First I shall mention, as being more especially grievous to the Holy Spirit, is inconsiderateness and inadvertence to his holy motions within us. There is a particular frame and temper of soul, a sobriety of mind, without which the Spirit of God will not concur in the purifying of our hearts. It is in our power, through his preventing and assisting grace, to prepare this in ourselves; and he expects we should, this being the foundation of all his after-works. Now, this consists in preserving our minds in a cool and serious disposition, in regulating and calming our affections, and calling in and checking the inordinate pursuits of our passions after the vanities and pleasures of this world; the doing of which is of such importance, that the very reason why men profit so little under the most powerful means, is, that they do not look enough within themselves, they do not observe and watch the discords and imperfections of their own spirit nor attend with care to the directions and remedies which the Holy Spirit is always ready to suggest. Men are generally lost in the hurry of life, in the business or pleasures of it, and seem to think that their regeneration, their new nature, will spring and grow up within them, with as little care and thought of their own as their bodies were conceived and have attained their full strength and stature; whereas, there is nothing more certain than that the Holy Spirit will not purify our nature, unless we carefully attend to his motions, which are lost upon us while, in the Prophet's language, we "scatter away our time," -- while we squander away our thoughts upon unnecessary things, and leave our spiritual improvement, the one thing needful, quite unthought of and neglected.^[8]

In this state we were, even all mankind, when "God so loved the world, that he gave his only-begotten Son, to the end we might not perish, but have everlasting life." In the fullness of time he was made Man, another common Head of mankind, a second general Parent and Representative of the whole human race. And as such it was that "he bore our griefs," "the Lord laying upon him the iniquities of us all." Then was he "wounded for our transgressions, and bruised for our iniquities." "He made his soul an offering for sin:" He poured out his blood for the transgressors: He "bare our sins in his own body on the tree," that by his stripes we might be healed: And by that one oblation of himself, once offered, he hath redeemed me and all mankind; having thereby "made a full, perfect, and sufficient sacrifice and satisfaction for the sins of the whole world." ^[9]

How truly wise is this man! He knows himself; -- an everlasting spirit, which came forth from God, and was sent down into an house of clay, not to do his own will, but the will of Him that sent him. He knows the world; -- the place in which he is to pass a few days or years, not as an inhabitant, but as a stranger and sojourner, in his way to the everlasting habitations; and accordingly he uses the world as not abusing it, and as knowing the fashion of it passes away. He knows God; -- his Father and his Friend, the parent of all good, the centre of the spirits of all flesh, the sole happiness of all intelligent beings. He sees, clearer than the light of the noon-day sun, that this is the end of man, to glorify Him who made him for himself, and to love and enjoy him for ever.^[10]

From hence it manifestly appears, what is the nature of the new birth. It is that great change which God works in the soul when he brings it into life; when he raises it from the death of sin to the life of righteousness. It is the change wrought in the whole soul by the almighty Spirit of God when it is "created anew in Christ Jesus;" when it is "renewed after the image of God, in righteousness and true holiness;" when the love of the world is changed into the love of God; pride into humility; passion into meekness; hatred, envy, malice, into a sincere, tender, disinterested love for all mankind. In a word, it is that change whereby the earthly, sensual, devilish mind is turned into the "mind which was in Christ Jesus." This is the nature of the new birth: "So is every one that is born of the Spirit."^[11]

 

b. The Porch of Repentance

Second, let us focus on the porch of repentance.  People often have ideas of repentance that do more harm than good.  Too often, we think of a nagging and judgmental authority.  We do not spend much time talking about sin in our culture.  We should, however, for sin is real, contagious, and deadly.  For Wesley, repentance is the beginning of true self-knowledge.  When we conceal or suppress the knowledge that we are sinners, we become phony.  Repentance means admitting who we are.  Biblically, we can see this awareness in Isaiah 6:1-5, Luke 5:1-11, and 15:11-32.  Yet, pointing people to their sins may only bring guilt.  If we look closely at these stories, we see that directing people to the holiness of God brings us to a genuine awareness of their sinfulness.  The biblical concept of repentance involves turning from our sin, who we are in our heart, more than turning from sins, the things we do.  That root sin in each of us the Christian tradition calls pride.  Many people reject this notion today, for they believe their sin is to value themselves too little.  However, I suspect that if we look more deeply into this behavior, we would notice people who seek sympathy from others, and hope others will rescue them, thereby still getting their own will accomplished.  Pride is that desire to manipulate the world to get what we want.  The role of victim has just as much pride in it as that of persecutor of others.  True repentance brings a burning desire to change.  Therefore, it is not just remorse or regret.  Too often, these feelings come from the reality of being caught.^[12]

c. The Door of Faith

Third, I want to focus our attention on the door of faith.  The reward system is operative in almost every enterprise and relationship.  Work hard and get a raise.  Study hard and get good grades.  Be extra nice and grandpa may give you a dollar.  Simile and you may get a large tip.  Salvation by faith, however, means that God excludes no one from the table.  God has spread a heavenly banquet for all.  Now, it is one thing to state that you believe that something is the case.  It is another to stake your life on it.  The word "faith" can refer to those central teachings that describe a religion.  Faith can also be as simple as "trust."  The object of trust or faith is the work of Christ on the cross.  Unforgiven sin is a burden too heavy for any of us to carry.  It leaves little room for joy and assurance in the life of a Christian.  Unforgiven sin often lingers in the shadows of our lives, constantly reminding us of our inadequacy, or incompleteness, and our unworthiness.  The longer we put off dealing with sin and forgiveness, the more difficult it is for us to receive this free gift of grace.  Forgiveness is not something we earn.  Only God can fill or satisfy the emptiness that many feel.  John Wesley had no doubt about the reality of sin.  It took him some time to discover the reality of forgiveness.  In a culture that applauds independence, self-reliance, and self-centeredness, it is difficult to admit that we are hopeless and helpless without the saving work of Christ within us.  Hebrews 9 speaks of the death of Christ and the forgiveness of sin.  Colossians 1:13-14 speaks of Christ rescuing us from darkness.  Galatians 3:13-14 contrasts the forgiveness through the cross with what the law offers.  Ephesians 1:7-10 and 4:31-32 speak of the power of this forgiveness.  All can have access to this forgiveness if they have faith.  They trust that God has in fact worked in the cross and resurrection of Christ to forgive our sins.  This pivotal moment Wesley, consistent with most theologians, called justification.  Everything is for sale today.  If you have enough money, you can buy anything.  Everyone has a price.  Such a concept influences the views of the church as well.  We often teach that the cost of discipleship is severe and that faithful Christians practice what the Sermon on the Mount proclaims.  We can easily take the next step and believe that we can earn salvation.  If we do not have the peace of God in our hearts, our tendency is to try harder in busyness.  If we work hard enough, we think, the peace of God will belong to us.  The bible convinced Wesley that salvation was not for sale.  We try to justify ourselves by comparing ourselves to others.  The remedy for the sickness of humanity is salvation.  Salvation encompasses all of life, including deliverance from the bondage of sin and enjoyment of the fruits of faithfulness in this life, as well as life in the world to come.  Faith is the only requirement for salvation.  We can never justify ourselves.  The marvelous good news is that God offers it all to us as a gift.  Yet, people can observe and evaluate the consequences of saving faith. It results in acts of mercy, compassion, devotion, and witness.  Repentance, and faith in the forgiveness of our sinfulness, together frees us from sin. While we may receive the gift just as we are, we do not stay just as we are.  However, for what are we freed?^[13] Let us read a few comments from Wesley.

Thus "look unto Jesus!" There is "the Lamb of God," who "taketh away thy sins!" Plead thou no works, no righteousness of thine own! no humility, contrition, sincerity! In nowise. That were, in very deed, to deny the Lord that bought thee. No: Plead thou, singly, the blood of the covenant, the ransom paid for thy proud, stubborn, sinful soul. Who art thou, that now seest and feelest both thine inward and outward ungodliness? Thou art the man! I want thee for my Lord! I challenge "thee" for a child of God by faith! The Lord hath need of thee. Thou who feelest thou art just fit for hell, art just fit to advance his glory; the glory of his free grace, justifying the ungodly and him that worketh not. O come quickly! Believe in the Lord Jesus; and thou, even thou, art reconciled to God.^[14]

Proceed we now to the Second point: If God worketh in you, then work out your own salvation. The original word rendered, work out, implies the doing a thing thoroughly. Your own; for you yourselves must do this, or it will be left undone forever. Your own salvation: Salvation begins with what is usually termed (and very properly) preventing grace; including the first wish to please God, the first dawn of light concerning his will, and the first slight transient conviction of having sinned against him. All these imply some tendency toward life; some degree of salvation; the beginning of a deliverance from a blind, unfeeling heart, quite insensible of God and the things of God. Salvation is carried on by convincing grace, usually in Scripture termed repentance; which brings a larger measure of self-knowledge, and a farther deliverance from the heart of stone. Afterwards we experience the proper Christian salvation; whereby, "through grace," we "are saved by faith;" consisting of those two grand branches, justification and sanctification. By justification we are saved from the guilt of sin, and restored to the favour of God; by sanctification we are saved from the power and root of sin, and restored to the image of God. All experience, as well as Scripture, shows this salvation to be both instantaneous and gradual. It begins the moment we are justified, in the holy, humble, gentle, patient love of God and man. It gradually increases from that moment, as "a grain of mustard-seed, which, at first, is the least of all seeds," but afterwards puts forth large branches, and becomes a great tree; till, in another instant, the heart is cleansed, from all sin, and filled with pure love to God and man. But even that love increases more and more, till we "grow up in all things into him that is our Head;" till we attain "the measure of the stature of the fullness of Christ."^[15]

"However, may not the speaking thus of the mercy of God, as saving or justifying freely by faith only, encourage men in sin?" Indeed, it may and will: Many will "continue in sin that grace may abound:" But their blood is upon their own head. The goodness of God ought to lead them to repentance; and so it will those who are sincere of heart. When they know there is yet forgiveness with him, they will cry aloud that he would blot out their sins also, through faith which is in Jesus. And if they earnestly cry, and faint not, it they seek him in all the means he hath appointed; if they refuse to be comforted till he come; "he will come, and will not tarry."^[16]

Ye are saved_ (to comprise all in one word) from sin. This is the salvation which is through faith. This is that great salvation foretold by the angel, before God brought his First-begotten into the world: "Thou shalt call his name Jesus; for he shall save his people from their sins." And neither here, nor in other parts of holy writ, is there any limitation or restriction. All his people, or, as it is elsewhere expressed, "all that believe in him," he will save from all their sins; from original and actual, past and present sin, "of the flesh and of the spirit." Through faith that is in him, they are saved both from the guilt and from the power of it. For by grace are ye saved through faith; and that not of yourselves." Of yourselves cometh neither your faith nor your salvation: "it is the gift of God;" the free, undeserved gift; the faith through which ye are saved, as well as the salvation which he of his own good pleasure, his mere favour, annexes thereto. That ye believe, is one instance of his grace; that believing ye are saved, another. "Not of works, lest any man should boast." For all our works, all our righteousness, which were before our believing, merited nothing of God but condemnation; so far were they from deserving faith, which therefore, whenever given, is not of works. Neither is salvation of the works we do when we believe, for it is then God that worketh in us: and, therefore, that he giveth us a reward for what he himself worketh, only commendeth the riches of his mercy, but leaveth us nothing whereof to glory.^[17]

Hear ye this, all you that are called Methodists! You, of all men living, are most concerned herein. You constantly speak of salvation by faith: And you are in the right for so doing. You maintain, (one and all,) that a man is justified by faith, without the works of the law. And you cannot do otherwise, without giving up the Bible, and betraying your own souls. You insist upon it, that we are saved by faith: And, undoubtedly, so we are. But consider, meantime, that let us have ever so much faith, and be our faith ever so strong, it will never save us from hell, unless it now save us from all unholy tempers, from pride, passion, impatience; from all arrogance of spirit, all haughtiness and overbearing; from wrath, anger, bitterness; from discontent, murmuring, fretfulness, peevishness.^[18]  

d. The House of Holiness

Fourth, I want to focus our attention on the house of holiness.  This word is uncommon.  More than that, it triggers unpleasant images of persons who claimed the concept but whose lives were anything but holy.  We can tolerate almost anything more easily than a "holier than thou" attitude.  Many would consider the concept of holiness of heart as being too otherworldly or too far removed from the activist life style that most of us live.  We live in a time of turbulent, rapid, and radical change.  This cultural context makes living a life of holiness difficult.  Can we be good on our own?  Can we do good on our own?  Can we live a life of goodness, holiness on our own?  The thriving business of self-help books and programs suggests that we can.  Some believe that if we are wise enough, tough enough, persistent enough, and try just a little harder we can do it all on our own.  In our better moments, all of us want to walk with Jesus in faithful companionship.  We know from experience that it is not easy to do in our complex and broken world.  The temptations and opportunities to be less than God intends surround us daily.  However, the grace to be more than we are is even closer.  

From at least 1725 until the end of his life, Wesley committed himself to a life of holiness.  Though he changed his ideas about the concept, this was the aim of life, the organizing center of his thought, the spring of all action, his one abiding project.  This meant becoming a creature worthy of the creator, a finite representative and image of the divine subject.  A life of holiness meant a break with the world and inward transformation.  John Wesley believed that the life of holiness was impossible without the help of God.  Grace did not grant mean holiness was not required.  Just as salvation is out of reach without the grace of God, so is a life of holiness.  Wesley knew the power of sin, both in his own life and in his observation of human nature.  The justifying grace of God is the remedy.  We can have forgiveness of sin and assurance of forgiveness.  This grace is what God does for us.  However, he also preached the good news that God works in us.  That is the work of sanctifying grace and the life of holiness.  Precisely because sin is so powerful, the only possible way to victory is grace.  Salvation is not only for the world to come.  He believed salvation was for everyday life.  Holiness and sanctifying grace are not only for an elite that withdraws from the world.  All people everywhere could correspond to the divine nature.  The grace that would make such a correspondence real God offered to all.  The sanctifying grace of God leads to the inner transformation we need.  By the grace of God, we receive strength to practice what the bible requires.  No Christian needs to live with the weight of sin that is not forgiven.  However, this is not the end of our relationship with God.  This experience begins the quest for a life of holiness.  This grace coupled with our disciplined life, leads to a life of peace, assurance, faithfulness, and usefulness.  Sanctifying grace leads us on the journey toward Christian holiness.

They speak of sanctification (or holiness) as if it were an outward thing; as if it consisted chiefly, if not wholly, in those two points, the doing to harm and the doing good, that is, the using the means of grace, and helping our neighbour.  I believe it to be an inward thing, namely, the life of God in the soul of man; a participation of the divine nature; the mind that was in Christ; or, the renewal of our heart, after the image of him that created us.^[19]

There is, likewise, great variety in the manner and time of God's bestowing his sanctifying grace, whereby he enables his children to give him their whole heart, which we can in no wise account for. We know not why he bestows this on some even before they ask for it; (some unquestionable instances of which we have seen;) on some after they have sought it but a few days; and yet permits other believers to wait for it perhaps twenty, thirty, or forty years; nay, and others, till a few hours, or even minutes, before their spirits return to him. For the various circumstances also which attend the fulfilling of that great promise, "I will circumcise thy heart, to love the Lord thy God with all thy heart and with all thy soul," God undoubtedly has reasons; but those reasons are generally hid from the children of men. Once more: some of those who are enabled to love God with all their heart and with all their soul, retain the same blessing, without any interruption, till they are carried to Abraham's bosom; others do not retain it, although they are not conscious of having grieved the Holy Spirit of God. This also we do not understand: We do not herein "know the mind of the Spirit."^[20]

 

John Wesley believed that human beings want happiness.  He also believed that the only way to achieve real happiness is to achieve holiness.  He believed the bible required holiness from believers.  What did he mean by holiness?  He saw it as nothing more or nothing less than love.  He believed many Christians choose a lower path, but that the Holy Spirit calls all Christians to a higher path of life.  

From long experience and observation I am inclined to think, that whoever finds redemption in the blood of Jesus, whoever is justified, has then the choice of walking in the higher or the lower path. I believe the Holy Spirit at that time sets before him "the more excellent way," and incites him to walk therein, to choose the narrowest path in the narrow way, to aspire after the heights and depths of holiness, -- after the entire image of God. But if he does not accept this offer, he insensibly declines into the lower order of Christians. He still goes on in what may be called a good way, serving God in his degree, and finds mercy in the close of life, through the blood of the covenant.^[21]

But, supposing you had, do good designs and good desires make a Christian? By no means, unless they are brought to good effect. "Hell is paved," saith one, "with good intentions." The great question of all, then, still remains. Is the love of God shed abroad in your heart? Can you cry out, "My God, and my All"? Do you desire nothing but him? Are you happy in God? Is he your glory, your delight, your crown of rejoicing? And is this commandment written in your heart, "That he who loveth God love his brother also"? Do you then love your neighbour as yourself? Do you love every man, even your enemies, even the enemies of God, as your own soul? as Christ loved you? Yea, dost thou believe that Christ loved thee, and gave himself for thee? Hast thou faith in his blood? Believest thou the Lamb of God hath taken away thy sins, and cast them as a stone into the depth of the sea? that he hath blotted out the handwriting that was against thee, taking it out of the way, nailing it to his cross? Hast thou indeed redemption through his blood, even the remission of thy sins? And doth his Spirit bear witness with thy spirit, that thou art a child of God?^[22]

He that thus loved God could not but love his brother also; and "not in word only, but in deed and in truth." "If God," said he, "so loved us, we ought also to love one another" (1 John 4:11); yea, every soul of man, as "the mercy of God is over all his works" (Ps. 145:9). Agreeably hereto, the affection of this lover of God embraced all mankind for his sake; not excepting those whom he had never seen in the flesh, or those of whom he knew nothing more than that they were "the offspring of God," for whose souls his Son had died; not excepting the "evil" and "unthankful," and least of all his enemies, those who hated, or persecuted, or despitefully used him for his Master's sake. These had a peculiar place, both in his heart and in his prayers. he loved them "even as Christ loved us."^[23]

In this I endeavoured to show, (1.) In what sense Christians are not, (2.) In what sense they are, perfect. "(1.) In what sense they are not. They are not perfect in knowledge. They are not free from ignorance, no, nor from mistake. We are no more to expect any living man to be infallible, than to be omniscient. They are not free from infirmities, such as weakness or slowness of understanding, irregular quickness or heaviness of imagination. Such in another kind are impropriety of language, ungracefulness of pronunciation; to which one- might add a thousand nameless defects, either in conversation or behaviour. From such infirmities as these none are perfectly freed till their spirits return to God; neither can we expect till then to be wholly freed from temptation; for `the servant is not above his master.' But neither in this sense is there any absolute perfection on earth. There is no perfection of degrees, none which does not admit of a continual increase. "(2.) In what sense then are they perfect? Observe, we are not now speaking of babes in Christ, but adult Christians. That Christian perfection is that love of God and our neighbour, which implies deliverance from all sin. "QUESTION. What is Christian perfection? "ANSWER. The loving God with all our heart, mind, soul, and strength. ^ SOME thoughts occurred to my mind this morning concerning Christian perfection, and the manner and time of receiving it, which I believe may be useful to set down. 1. By perfection I mean the humble, gentle, patient love of God, and our neighbour, ruling our tempers, words, and actions. I do not include an impossibility of falling from it, either in part or in whole. Therefore, I retract several expressions in our Hymns, which partly express, partly imply, such an impossibility. And I do not contend for the term +sinless,+ though I do not object against it. 2. As to the manner. I believe this perfection is always wrought in the soul by a simple act of faith; consequently, in an instant. But I believe a gradual work, both preceding and following that instant. 3. As to the time. I believe this instant generally is the instant of death, the moment before the soul leaves the body. But I believe it may be ten, twenty, or forty years before. I believe it is usually many years after justification; but that it may be within five years or five months after it, I know no conclusive argument to the contrary. If it must be many years after justification, I would be glad to know how many. LONDON, Jan. 27, 1767.^[24]

Mark 12:28-34 summaries the whole of the law as love to God and humanity.  In John 13:34-35 Jesus offers a commandment to the disciples to love each other.  In I Corinthians 8:1-3 Paul shows that we should desire love more than knowledge.  Why should we love be the highest virtue?  Luke 7:36-47 shows that those whom God forgives leads to a life of love.  I John 4:19-21 shows that God loved us first, and therefore we ought to love others.  Victor Hugo wrote Les Miserables in 1862.  Its story of a man forgiven at a crucial moment, and then occasioning his change of heart and life, is a good reminder of the power of forgiveness. What is love?  I John 3:10-24 defines love as laying down one's life for others.  I Corinthians 13:4-8 compresses a lifetime agenda of developing the qualities of love.  Galatians 5:22-24 describes the fruit of the spirit.  In this context, Wesley spoke of sanctification and perfection.  He defined sinful acts as voluntary transgressions of a known law of God.  We get into trouble in Christian life when we focus on feelings, when we repent in an incomplete manner, or when we experience great temptation.  Wesley also spoke of what he called "infirmities" that could hold a person back in spiritual growth, yet not be "sin" as such.  Today, we might refer to the need for inner, psychic healing.  Jesus came, not just to forgive sin, but to heal.^[25]  An orientation toward others starts us on the path toward full Christian love.  This love calls us beyond the normal boundaries of human relationships.  This love includes family and friends.  It also includes the enemy.  Holiness is love, and especially love of the enemy.  Therefore, happiness is best understood as a by-product of loving service.  Happiness is our evaluation that we are leading the kind of life for which we are made.  Happiness is the deepest sense that we are on the right course, and that we are living out a life of being who God calls us to be.^[26]  Let us read what Wesley said about holiness.

Not that this forbids us to love anything besides God: It implies that we love our brother also. Nor yet does it forbid us (as some have strangely imagined) to take pleasure in any thing but God. To suppose this, is to suppose the Fountain of holiness is directly the author of sin; since he has inseparably annexed pleasure to the use of those creatures which are necessary to sustain the life he has given us. This, therefore, can never be the meaning of his command. What the real sense of it is, both our blessed Lord and his Apostles tell us too frequently, and too plainly, to be misunderstood. They all with one mouth bear witness, that the true meaning of those several declarations, "The Lord thy God is one Lord;" "Thou shalt have no other Gods but me;" "Thou shalt love the Lord thy God with all thy strength" "Thou shalt cleave unto him;" "The desire of thy soul shall be to His name;" -- is no other than this: The one perfect Good shall be your one ultimate end. One thing shall ye desire for its own sake, -- the fruition of Him that is All in All. One happiness shall ye propose to your souls, even an union with Him that made them; the having "fellowship with the Father and the Son;" the being joined to the Lord in one Spirit. One design you are to pursue to the end of time, -- the enjoyment of God in time and in eternity. Desire other things, so far as they tend to this.^[27]

Yet, on the authority of God's Word, and our own Church, I must repeat the question, "Hast thou received the Holy Ghost?" If thou hast not, thou art not yet a Christian. For a Christian is a man that is "anointed with the Holy Ghost and with power." Thou art not yet made a partaker of pure religion and undefiled. Dost thou know what religion is? --that it is a participation of the divine nature; the life of God in the soul of man; Christ formed in the heart; "Christ in thee, the hope of glory;" happiness and holiness; heaven begun upon earth; "a kingdom of God within thee; not meat and drink," no outward thing; "but righteousness, and peace, and joy in the Holy Ghost;" an everlasting kingdom brought into thy soul; a "peace of God that passeth all understanding;" a "joy unspeakable, and full of glory"?^[28]

But suppose perfect obedience, for the time to come, could atone for the sins that are past, this would profit thee nothing; for thou art not able to perform it; no, not in any one point. Begin now: Make the trial. Shake off that outward sin that so easily besetteth thee. Thou canst not. How then wilt thou change thy life from all evil to all good? Indeed, it is impossible to be done, unless first thy heart be changed. For, so long as the tree remains evil, it cannot bring forth good fruit. But art thou able to change thy own heart, from all sin to all holiness? to quicken a soul that is dead in sin, -- dead to God and alive only to the world? No more than thou art able to quicken a dead body, to raise to life him that lieth in the grave. Yea, thou art not able to quicken thy soul in any degree, no more than to give any degree of life to the dead body. Thou canst do nothing, more or less, in this matter; thou art utterly without strength. To be deeply sensible of this, how helpless thou art, as well as how guilty and how sinful, -- this is that "repentance not to be repented of," which is the forerunner of the kingdom of God.^[29]

 

e. The Life of Holiness: Works of Piety/Means of Grace

            Fifth, we can continue growing in this life of holiness through what Wesley called the works of piety, or what we recognize today as the means of grace.  They help focus our hearts on the right objects.  If the goal is holiness as love, then one must use the means to get there.  Baptism, prayer, searching scripture, the Lord's Supper, fasting, and Christian conference or covenant groups.^[30]  The means of grace are not a way to control God.  We can choose to use those means of grace that God consistently uses to draw persons toward goodness and God.  Unless we use these channels of sustenance, it is unlikely that we will experience the joy or fruit of discipleship.  God freely offers this grace.  God has given us the means of grace to offer the fruits of grace to every believer.  The urge to find spiritual power and inner security without any major shift in lifestyle was as prevalent in the eighteenth century as it is today.  Spiritual disciplines empty the self so the radiant spirit of God can enter in.  Wesley was convinced that an awakened heart would return to the old ways of rebellion and death without the regular practice of the means of grace.  The means of grace give access to God's active presence in the world.  They provide the pathway back to God for those who have wandered and prevent us from wandering away in the first place.  God gives us the means of grace for our salvation.  They are gifts that we must use if we are to enjoy the benefit.  If we were to ask Wesley why our relationship with God seems more distant than what the book of Acts describes, he would likely ask us if we are fully using the means of grace.  Do you want a more vital relationship with God?  Use the means of grace.  Do you long for the assurance of sins forgiven?  Use the means of grace.  Do you feel a great need for God's intervention in your life?  Use the means of grace.  Do you want to experience growth in your Christian life?  Use the means of grace.

John Wesley believed that Methodists should be as difficult to hide as visitors in a foreign land.  It was his conviction that authentic Christianity carried with it some distinguishing characteristics that would set Christians apart from the rest of society.  One could not easily hide the first Methodists.  They were interested in saving faith, the practical ways to keep that faith alive and a living out of that faith in every aspect of daily life, both private and public.  Their goals and priorities were not determined by the culture, but by a daily companionship with Jesus Christ.  They love of God and neighbor led them to stand against all that was destructive of humanity.  The only thing that mattered was faithfulness to God.  The lives of Methodists were marked by deep and personal piety and by social involvement.  They built houses of prayer and worship as well as visited in prison and built schools and hospitals.  Methodists today live in a world that seeks to press everyone into its own mold.  The world encourages us not to make waves.  People discourage us from being too radical in our life of faith, lest we be labeled as fanatics.  When the mainstream assimilates us, we experience benefits.  We may get along more easily with those around us.  We may even feel less stress in our work place.  Are these benefits greater than the value of walking faithfully with Jesus in all of life?  We live in a broken age, in the life of the individual and growing fractures in the human family.  Could such a practical, simple, and yet radical Christianity as outline by John Wesley, be a way of life today?  We walk this road with Jesus, and therefore do not walk alone.  We recognize our weakness in this journey.  This is not a self-help project, but a faith project.  He wrote the following in a wonderful tract in which he sought to explain what a Methodist is.

"A Methodist is one who loves the Lord his God with all his heart, with all his soul, with all his mind, and with all his strength. God is the joy of his heart, and the desire of his soul, which is continually crying, `Whom have I in heaven but thee? and there is none upon earth whom I desire besides thee.' My God and my all! `Thou art the strength of my heart, and my portion for ever.' He is therefore happy in God; yea, always happy, as having in him a well of water springing up unto everlasting life, and over-flowing his soul with peace and joy. Perfect love living now cast out fear, he rejoices evermore. Yea, his joy is full, and all his bones cry out, `Blessed be the God and Father of our Lord Jesus Christ, who, according to his abundant mercy, hath begotten me again unto a living hope of an inheritance incorruptible and undefiled, reserved in heaven for me.' "And he, who hath this hope, thus full of immortality, in everything giveth thanks, as knowing this (whatsoever it is) is the will of God in Christ Jesus concerning him. From him therefore he cheerfully receives all, saying, `Good is the will of the Lord;' and whether he giveth or taketh away, equally blessing the name of the Lord. Whether in ease or pain, whether in sickness or health, whether in life or death, he giveth thanks from the ground of the heart to Him who orders it for good; into whose hands he hath wholly committed his body and soul, `as into the hands of a faithful Creator.' He is therefore anxiously `careful for nothing,' as having `cast all his care on Him that careth for him;' and `in all things' resting on him, after `making' his `request known to him with thanksgiving.' "For indeed he `prays without ceasing;' at all times the language of his heart is this, `Unto thee is my mouth, though without a voice; and my silence speaketh unto thee.' His heart is lifted up to God at all times, and in all places. In this he is never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, his heart is ever with the Lord. Whether he lie down, or rise up, `God is in all his thoughts:' He walks with God continually; having the loving eye of his soul fixed on him, and everywhere `seeing Him that is invisible.' "And loving God, he `loves his neighbour as himself;' he loves every man as his own soul. He loves his enemies, yea, and the enemies of God. And if it be not in his power to `do good to them that hate' him, yet he ceases not to `pray for them,' though they spurn his love, and still `despitefully use him, and persecute him.' "For he is `pure in heart.' Love has purified his heart from envy, malice, wrath, and every unkind temper. It has cleansed him from pride, whereof `only cometh contention;' and he hath now `put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering.' And indeed all possible ground for contention, on his part, is cut off. For none can take from him what he desires, seeing he `loves not the world, nor any of the things of the world;' but `all his desire is unto God, and to the remembrance of his name.' "Agreeable to this his one desire, is this one design of his life; namely, `to do, not his own will, but the will of Him that sent him.' His one intention at all times and in all places is, not to please himself, but Him whom his soul loveth. He hath a single eye; and because his `eye is single, his whole body is full of light. The whole is light, as when the bright shining of a candle doth enlighten the house.' God reigns alone; all that is in the soul is `holiness to the Lord.' There is not a motion in his heart but is according to his will. Every thought that arises points to him, and is in `obedience to the law of Christ.' "And the tree is known by its fruits. For, as he loves God, so he `keeps his commandments;' not only some, or most of them, but all, from the least to the greatest. He is not content to `keep the whole law and offend in one point,' but has in all points `a conscience void of offence towards God, and towards man.' Whatever God has forbidden, he avoids; whatever God has enjoined, he does. `He runs the way of God's commandments,' now He bath set his heart at liberty. It is his glory and joy so to do; it is his daily crown of rejoicing, to `do the will of God on earth, as it is done in heaven.' "All the commandments of God he accordingly keeps, and that with all his might; for his obedience is in proportion to his love, the source from whence it flows. And therefore, loving God with all his heart, he serves him with all his strength; he continually presents his soul and `body a living sacrifice, holy, acceptable to God;' entirely and without reserve devoting himself, all he has, all he is, to his glory. All the talents he has, he constantly employs according to his Master's will; every power and faculty of his soul, every member of his body. "By consequence, `whatsoever he doeth, it is all to the glory of God.' In all his employments of every kind, he not only aims at this, which is implied in having a single eye, but actually attains it; his business and his refreshments, as well as his prayers, all serve to this great end. Whether he `sit in the house, or walk by the way,' whether he lie down, or rise up, he is promoting, in all he speaks or does, the one business of his life. Whether he put on his apparel, or labour, or eat and drink, or divert himself from too wasting labour, it all tends to advance the glory of God, by peace and good-will among men. His one invariable rule is this: `Whatsoever ye do, in word or deed, do it all in the name of the Lord Jesus, giving thanks to God, even the Father, through him.' "Nor do the customs of the world at all hinder his ` running the race which is set before him.' He cannot therefore `lay up treasures upon earth,' no more than he can take fire into his bosom. He cannot speak evil of his neighbour, any more than he can lie either for God or man. He cannot utter an unkind word of any one; for love keeps the door of his lips. He cannot `speak idle words; no corrupt conversation' ever `comes out of his mouth;' as is all that is not `good to the use of edifying,' not fit to `minister grace to the hearers.' But `whatsoever things are pure, whatsoever things are lovely, whatsoever things are' justly `of good report,' he thinks, speaks, and acts, `adorning the doctrine of God our Saviour in all things.'"^[31]

            Christian conference, or involvement in discipleship/covenant groups, is an important part of leading a life of holiness.  For Wesley, the goal of the societies, bands, and classes was to help people live the holy life.  The stated purpose was to promote holiness of heart and life.  The meetings, confessions, prayers, admonishment, encouragement, and teaching focused on bringing Christianity into ordinary life.  He identified the principles of Methodism as people "who so strenuously and continually insist on the absolute necessity of universal holiness both in heart and life; of a peaceful, joyous love of God; of a supernatural evidence of things not seen; of an inward witness that we are the children of God; and of the inspiration of the Holy Ghost, in order to any good thought, or word, or work."^[32]

            Christian discipleship requires good stewardship of time.  Wesley had the ability to do the work at hand and avoid the paralysis of being swamped by the work that remained.  To make the most of the present moment and to trust God for the rest was a quality that marked his entire ministry. 

            Wesley believed fasting was exalted by some beyond scripture and reason, while others disregarded it.  He practiced fasting from morning until evening.  He also connected prayer closely with fasting.

A life of prayer is the result of disciplined effort.  Without that effort, it becomes secondary.  Our relationship with God suffers as we bear the weight of the cares and delights of the world.  Prayer did not diminish Wesley's involvement in the world.  In fact, his life of prayer gave his involvement in the world direction and power.  He attributed the soon end of a revival in Kingswood to "their total neglect of private prayer."^[33]  The chief means of grace is prayer.  He lived to pray and prayed to live.  He knew that Christian faith was a life lived in relationship with God through Jesus Christ.  Prayer was the key to maintaining that relationship.  His life of prayer did not demand that remove himself physically from the daily concerns of the world.  Rather, he cultivated the habit internally.  

Scriptural Christianity was the goal of Wesley.  The bible continues to be a best seller.  Then why does the influence of the scriptures in our time seem so minimal?  Wesley believed that scripture should be central to all belief and action.  What is the "true north" for the Christian?  Where do Christians get their bearing, their map for faithfulness?  How should life be lived as a Christian?  Where does one find direction in seeking to live the faithful life?  From the very earliest, this intense and focused desire to help all who desired it to live out the principles and practices of scriptural Christianity marked the Methodist movement.  This was not a political decision, but a spiritual and practical decision.  This was not the action of a political discontent, but the decision of a heart yearning for and touched by God.  The key to live closer to God and in greater faithfulness to God was scripture.  It bothered Wesley that those who professed Christian faith looked so much like those who made no profession of faith.  He emphasis on grace and holiness was an effort to change all that.  The same concerns are with us today.  We are often preoccupied with good but not essential things.  It is common for the church in our time to have worthy goals, but no means to achieve them.  We have a desire to be faithful, but no carefully considered and taught way to access the means of grace that lead to faithfulness.  The need for scriptural Christianity in our time is just as strong as in the days of Wesley.  We need to ask simply and honestly, "In the light of all I understand of the scripture, what is God saying to me in this text today?"  do you wish to live a life of inward and outward holiness?  Do you desire to live with God in the midst of this broken world?  Do you want the assurance and comfort of sins forgiven and guilt removed?  Do you desire some guiding principles that can bring direction to your personal and corporate decision-making?  If the answer is yes to any of these questions, you will want to read and reflect upon the scriptures.  Scripture remains the primary source of revelation and authority for those who are descendants of Wesley.  Wesley once said:

Judge not one another; but every man look into his own bosom.  How stands the matter in your own breast?  Examine your conscience before God.  Are you an happy partaker of this scriptural, this truly primitive, religion?  Are you a witness of the religion of love?  Are you a lover of God and all mankind?  Does your heart glow with gratitude to the Giver of every good and perfect gift. Do you "walk in love, as Christ also loved us, and gave himself for us?"  Do you, as you have time, "do good unto all men;" and in as high a degree as you are able? Whosoever thou art, whose heart is herein as my heart, give me thine hand!^[34]

            The Lord's Supper testifies to what God has done and is doing.  It says little and cares less about what we have done or are doing.  We divide humanity into various classes and make many distinctions between one group over another.  The table of the Lord is the one place where such distinctions evaporate.  We are all equal in receiving the gifts of bread and cup.  Here we have a glimpse into what God intends for all humanity.  Wesley observed the testimony of some persons who came to the Lord's table without Christian faith, and were converted at that moment of receiving the bread and cup.  He draws from this the following conclusion.

That there are means of grace, that is, outward ordinances, whereby the inward grace of God is ordinarily conveyed to them who before had it not.  That one of these means is the Lord's Supper.  And that he who has not this faith ought to wait for it, in the use both of this, and of the other means which God hath ordained.^[35]

I showed at large, (1) that the Lord's Supper was ordained by God to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities.  (2) That the persons for whom it was ordained, are all those who know and feel they want the grace of God, either to restrain from sin, or to show their sins forgiven, or to renew their souls in the image of God.  (3) That, inasmuch as we come to his table, not to give him anything, but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give.  And, (4) That no fitness is required at the time of communicating, but a sense of our state, of our utter sinfulness and helplessness.^[36]

f. The Life of Holiness: Works of Mercy

Sixth, we can continue growing in this life of holiness through works of mercy, which express the love that is in our hearts.  We often see children take on the qualities of their parents.  Students often reflect the lives of their teachers.  To live in an intimate relationship with Christ is to begin to act like Christ, to think like Christ, and to be Christ-like in all of our living.  Wesley summarized them as "do no harm" and "do good."  In his 1745 letter to "John Smith," he warned that "faith working by love" not degenerate into a works righteousness:

 

I would rather say faith is productive of all Christian holiness than of all Christian practice; because men are so exceeding apt to rest in practice, so called, I mean in outside religion; whereas true religion is eminently seated in the heart, renewed in the image of him that created us.

 

For Wesley, the religion of the world is not enough.  Let us hear from his words.  

And it is as impossible to satisfy such a soul, a soul that is athirst for God, the living God, with what the world accounts religion, as with what they account happiness. The religion of the world implies three things: (1.) The doing no harm, the abstaining from outward sin; at least from such as is scandalous, as robbery, theft, common swearing, drunkenness: (2.) The doing good, the relieving the poor; the being charitable, as it is called: (3.) The using the means of grace; at least the going to church and to the Lord's Supper. He in whom these three marks are found is termed by the world a religious man. But will this satisfy him who hungers after God? No: It is not food for his soul. He wants a religion of a nobler kind, a religion higher and deeper than this. He can no more feed on this poor, shallow, formal thing, than he can "fill his belly with the east wind." True, he is careful to abstain from the very appearance of evil; he is zealous of good works; he attends all the ordinances of God: But all this is not what he longs for. This is only the outside of that religion, which he insatiably hungers after. The knowledge of God in Christ Jesus; "the life which is hid with Christ in God;" the being " joined unto the Lord in one Spirit;" the having "fellowship with the Father and the Son;" the "walking in the light as God is in the light;" the being "purified even as He is pure;" -- this is the religion, the righteousness, he thirsts after: Nor can he rest, till he thus rests in God.^[37]

Christian discipleship requires a good stewardship of financial resources.  Many in our culture live with a fear that they will not have enough to provide for their needs until they retire.  The scripture suggest that being in want is not the greatest danger we face.  There is something that is much more powerful and much more destructive than being in need.  We can have abundance of the goods of this world and believe they belong to us and not to God.  We desire comfort and ease.  Advertisers bombard us with the message that useless luxuries are in fact necessities.  Wesley encouraged hard work, good stewardship, and wise living that would lead to receiving wealth.  He spoke strongly against the accumulation of wealth.  He taught and practiced giving as essential to any appropriate use of the gift of wealth.  He gave away most of what he gathered through his own labors.  He practiced what he preached.  People needed to use the excellent gift of money to alleviate the suffering of humanity and to proclaim the reign of God.  He believed that when we purchase something unnecessary or extravagant, we steal from the poor and take bread from the hands of the hungry.  The use of money is no longer a decision made by the believer alone.  The use of money is toward God and faithfulness to what God requires.  Part of moving toward mature Christian living is respect for the danger and benefit of wealth.  Let us hear from Wesley.

Desire of ease is another of these foolish and hurtful desires; desire of avoiding every cross, every degree of trouble, danger, difficulty; a desire of slumbering out life, and going to heaven (as the vulgar say) upon a feather-bed. Everyone may observe how riches first beget, and then confirm and increase, this desire, making men more and more soft and delicate; more unwilling, and indeed more unable, to "take up their cross daily;" to "endure hardship as good soldiers of Jesus Christ," and to "take the kingdom of heaven by violence."^[38]

From that express declaration of our Lord, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of heaven," we may easily learn, that none can have riches without being greatly endangered by them. But if the danger of barely having them is so great, how much greater is the danger of increasing them! This danger is great even to those who receive what is transmitted to them by their forefathers; but it is abundantly greater to those who acquire them by their skill and industry. Therefore, nothing can be more prudent than this caution: "If riches increase, set not thine heart upon them."  Whosoever has food to eat, and raiment to put on, with something over, is rich. Whoever has the necessaries and conveniences of life for himself and his family, and a little to spare for them that have not, is properly a rich man; unless he is a miser, a lover of money, one that hoards up what he can and ought to give to the poor. For it so, he is a poor man still, though he has millions in the bank; yea, he is the poorest of men."^[39]

The love of money," we know, "is the root of all evil;" but not the thing itself. The fault does not lie in the money, but in them that use it. It may be used ill: and what may not? But it may likewise be used well: It is full as applicable to the best, as to the worst uses. It is of unspeakable service to all civilized nations, in all the common affairs of life: It is a most compendious instrument of transacting all manner of business, and (if we use it according to Christian wisdom) of doing all manner of good. It is true, were man in a state of innocence, or were all men "filled with the Holy Ghost," so that, like the infant Church at Jerusalem, "no man counted anything he had his own," but "distribution was made to everyone as he had need," the use of it would be superseded; as we cannot conceive there is anything of the kind among the inhabitants of heaven. But, in the present state of mankind, it is an excellent gift of God, answering the noblest ends. In the hands of his children, it is food for the hungry, drink for the thirsty, raiment for the naked: It gives to the traveller and the stranger where to lay his head. By it we may supply the place of an husband to the widow, and of a father to the fatherless. We maybe a defence for the oppressed, a means of health to the sick, of ease to them that are in pain; it may be as eyes to the blind, as feet to the lame; yea, a lifter up from the gates of death!^[40]

"Gain all you can." Here we may speak like the children of the world: We meet them on their own ground. And it is our bounden duty to do this: We ought to gain all we can gain, without buying gold too dear, without paying more for it than it is worth. But this it is certain we ought not to do; we ought not to gain money at the expense of life, nor (which is in effect the same thing) at the expense of our health. We are, Secondly, to gain all we can without hurting our mind any more than our body. For neither may we hurt this. We must preserve, at all events, the spirit of an healthful mind. We are. Thirdly, to gain all we can without hurting our neighbour. But this we may not, cannot do, if we love our neighbour as ourselves. We cannot, if we love everyone as ourselves, hurt anyone in his substance. We cannot devour the increase of his lands, and perhaps the lands and houses themselves, by gaming, by overgrown bills Neither may we gain by hurting our neighbour in his body. Therefore we may not sell anything which tends to impair health. Having gained all you can, by honest wisdom and unwearied diligence, the second rule of Christian prudence is," Save all you can." Do not throw the precious talent into the sea: Leave that folly to heathen philosophers. Do not throw it away in idle expenses, which is just the same as throwing it into the sea. Expend no part of it merely to gratify the desire of the flesh, the desire of the eye, or the pride of life. Do not waste any part of so precious a talent merely in gratifying the desires of the flesh; in procuring the pleasures of sense of whatever kind; particularly, in enlarging the pleasure of tasting. I do not mean, avoid gluttony and drunkenness only: An honest heathen would condemn these. But there is a regular, reputable kind of sensuality, an elegant epicurism, which does not immediately disorder the stomach, nor (sensibly, at least) impair the understanding. And yet (to mention no other effects of it now) it cannot be maintained without considerable expense. Cut off all this expense! Despise delicacy and variety, and be content with what plain nature requires. But let not any man imagine that he has done anything, barely by going thus far, by "gaining and saving all he can," if he were to stop here. All this is nothing, if a man go not forward, if he does not point all this at a farther end. Nor, indeed, can a man properly be said to save anything, if he only lays it up. You may as well throw your money into the sea, as bury it in the earth. And you may as well bury it in the earth, as in your chest, or in the Bank of England. Not to use, is effectually to throw it away. If, therefore, you would indeed "make yourselves friends of the mammon of unrighteousness," add the Third rule to the two preceding. Having, First, gained all you can, and, Secondly saved all you can, Then "give all you can." In order to see the ground and reason of this, consider, when the Possessor of heaven and earth brought you into being, and placed you in this world, he placed you here not as a proprietor, but a steward: As such he entrusted you, for a season, with goods of various kinds; but the sole property of these still rests in him, nor can be alienated from him. As you yourself are not your own, but his, such is, likewise, all that you enjoy. Such is your soul and your body, not your own, but God's. And so is your substance in particular. And he has told you, in the most clear and express terms, how you are to employ it for him, in such a manner, that it may be all an holy sacrifice, acceptable through Christ Jesus. And this light, easy service, he has promised to reward with an eternal weight of glory.^[41]

 

We live in a time when much of the world, both secular and religious, has turned its back on the pain and suffering of the least and lost.  We have developed immunity and blindness to the enormous suffering of the world.  How is it with Methodism or Christianity as you know it?  Is there consuming passion for the poor, the needy, the prisoner, the sick?  A passion that is second only to love for God?  Wesley believed it was far better to carry relief to the poor than to send it.  He believed that such personal involvement with the poor would soften our hearts and help us to care for each other.  Let us hear from Wesley.

But I will not talk of giving to God, or leaving, half your fortune. You might think this to be too high a price for heaven. I will come to lower terms. Are there not a few among you that could give a hundred pounds, perhaps some that could give a thousand, and yet leave your children as much as would help them to work out their own salvation? ~With two thousand pounds, and not much less, we could supply the present wants of all our poor, and put them in a way of supplying their own wants for the time to come. Now, suppose this could be done, are we clear before God while it is not done? Is not the neglect of it one cause why so many are still sick and weak among you; and that both in soul and in body? that they still grieve the Holy Spirit, by preferring the fashions of the world to the commands of God? And I many times doubt whether we Preachers are not, in some measure, partakers of their sin. I am in doubt whether it is not a kind of partiality. I doubt whether it is not a great sin to keep them in our society. May it not hurt their souls, by encouraging them to persevere in walking contrary to the Bible? And may it not, in some measure, intercept the salutary influences of the blessed Spirit upon the whole community?^[42]

 

For Wesley, faith is not the end, but the means.  The end is love.  He once said, "Let this love be attained, by whatever means, and I am content; I desire no more.  All is well if we love the Lord our God with all our heart, and our neighbor as ourselves."^[43]  We live in a time when people do not seem to evangelize.  One question we might ask is this: "Do you see such a surplus of profound Christian love in the world that you see no need to share the good news?"  We hide behind words like tolerance and diversity.  I wonder how long we can avert our eyes from the suffering, evil, and hate that so dominate the world that we get off our backsides and make a difference. 

 

We do not take heaven seriously.  Preachers give few sermons on the topic.  We have thought that such talk is “other worldly” and therefore not relevant to this world.  Our desire to make this world better may have blinded us to the truth that we are, like John Wesley, “a creature of a day, passing through life as an arrow through the air.”  Advances in health care and self care have made life in the world longer.  However, it is certain to end for all.  Wesley believed that he was a spirit come from God and returning to God.  While heaven may not hold much interest for us, it did for Wesley.  He said, “I want to know one thing, the way to heaven.”  John Wesley integrated salvation in this world and the next in his preaching, teaching, and daily living.  He did not separate them.  Too many of us have lost the joy of our salvation.  Part of the reason is that we no longer believe with much certainty that we have all come from God, live with God now, and return to God at the end.  Could such a belief reduce anxiety and stress?  Would our priorities change?  Would we embark upon an intentional life of holiness?  Christians at their best look life and death full in the face without fear because they know to whom they belong and where they are going.  Wesley believed everyone was on the road to somewhere.  He wanted to be on the way to heaven.  The biblical witness made that way clear.  

I am a creature of a day, passing through life as an arrow through the air.  I am a spirit come from God, and returning to God: Just hovering over the great gulf; until, a few moments hence, I am no more seen: I drop into an unchangeable eternity!  I want to know one thing, -- the way to heaven; how to land safe on that happy shore.  God himself as condescended to teach the way: for this very end he came from heaven.  He hath written it down in a book.  O give me that book!  At any price, give me the book of God!  I have it: Here is knowledge enough for me.  Let me be homo unius libri.  Here then I am, far from the busy ways of men.  I sit down alone: only God is here.  In his presence I open, I read his book, for this end, to find the way to heaven.  Is there a doubt concerning the meaning of what I read?  Does anything appear dark or intricate?  I lift up my heart to the Father of Lights: “Lord, is it not thy word, ‘If any man lack wisdom, let him ask of God?’  Thou ‘givest liberally, and upbraidest not.’  Thou hast said, ‘If any be willing to do thy will, he shall know.’  I am willing to do, let me know, thy will.’  I then search after and consider parallel passages of Scripture, ‘comparing spiritual things with spiritual.’  I meditate thereon with all the attention and earnestness of which my mind is capable.  If any doubt still remains, I consult those who are experienced in the things of God.^[44]

But "without holiness no man shall see the Lord," shall see the face of God in glory. Of consequence, the new birth is absolutely necessary in order to eternal salvation. Men may indeed flatter themselves (so desperately wicked and so deceitful is the heart of man!) that they may live in their sins till they come to the last gasp, and yet afterwards live with God; and thousands do really believe, that they have found a broad way which leadeth not to destruction. "What danger," say they, "can a woman be in that is so harmless and so virtuous? What fear is there that so honest a man, one of so strict morality, should miss of heaven; especially if, over and above all this, they constantly attend on church and sacrament?" One of these will ask with all assurance, "What! Shall not I do as well as my neighbours?" Yes as well as your unholy neighbours; as well as your neighbours that die in their sins! For you will all drop into the pit together, into the nethermost hell! You will all lie together in the lake of fire; "the lake of fire burning with brimstone." Then, at length, you will see (but God grant you may see it before!) the necessity of holiness in order to glory; and, consequently, of the new birth, since none can be holy, except he be born again.^[45]

Therefore strive ye now, in this your day, to "enter in at the strait gate." And in order thereto, settle it in your heart, and let it be ever uppermost in your thoughts, that if you are in a broad way, you are in the way that leadeth to destruction. If many go with you, as sure as God is true, both they and you are going to hell! If you are walking as the generality of men walk, you are walking to the bottomless pit! Are many wise, many rich, many mighty, or noble travelling with you in the same way? By this token, without going any farther, you know it does not lead to life. Here is a short, a plain, an infallible rule, before you enter into particulars. In whatever profession you are engaged, you must be singular, or be damned! The way to hell has nothing singular in it; but the way to heaven is singularity all over. If you move but one step towards God, you are not as other men are. But regard not this. It is far better to stand alone, than to fall into the pit. Run, then, with patience the race which is set before thee, though thy companions therein are but few. They will not always be so. Yet a little while, and thou wilt "come to an innumerable company of angels, to the general assembly and Church of the first-born, and to the spirits of just men made perfect."^[46]

And what is it which He is teaching? The Son of God, who came from heaven, is here showing us the way to heaven; to the place which he hath prepared for us; the glory he had before the world began. He is teaching us the true way to life everlasting; the royal way which leads to the kingdom; and the only true way, -- for there is none besides; all other paths lead to destruction. From the character of the Speaker, we are well assured that he hath declared the full and perfect will of God. He hath uttered not one tittle too much, -- nothing more than he had received of the Father; nor too little, -- he hath not shunned to declare the whole counsel of God; much less hath he uttered anything wrong, anything contrary to the will of him that sent him. All his words are true and right concerning all things, and shall stand fast for ever and ever.^[47]

---

[1] "Wesley, John," Microsoft® Encarta® Encyclopedia 99. © 1993-1998 Microsoft Corporation. All rights reserved.

[2] John Wesley (1703-91), English preacher, founder of Methodism. The Journal of John Wesley (ed. by Nora Ratcliff, 1940), entry for 5 June 1766.

[3] George Bernard Shaw (1856-1950), Anglo-Irish playwright, critic. Man and Superman," Maxims for Revolutionists: Good Intentions" (1903). The saying is an old one, traceable at its earliest to St. Francis of Assisi, and picked up by John Wesley and Samuel Johnson, among others.

[4] John Wesley (1703-91), English preacher, founder of Methodism. Reporting the words of "a good man," in journal entry, 1 Sept. 1778.

[5] See sermon 2, "The Almost Christian," sermon 17, "The Circumcision of the Heart," and discourses one, two, three, and thirteen of "Upon Our Lord's Sermon on the Mount."  Also, see the hymn, "I Want a Principle Within."

[6] See sermon 13, "On Sin in Believers," and sermon 14, "The Repentance of Believers."

[7] Sermon 85, "On Working Our own Salvation."

[8] Sermon 138, "On Grieving the Holy Spirit."

[9] Sermon 5, "Justification by Faith."

[10] Sermon 33, "Sermon on the Mount, Discourse 13."

[11] Sermon 45, "The New Birth."

[12] See sermon 43, "The Scripture Way of Salvation," as a good summary.  See sermon 44, "Original Sin," sermon 19 "The Great Privilege of those that are born of God," and sermon 61, "The Mystery of Iniquity," for his view of sin.  For his views on the holiness of the law, see sermon 34, "The Original, Nature, Properties, and Use of the Law.  For repentance and self-knowledge, see sermon 14, "The Repentance of Believers."  See the hymn, "Depth of Mercy."  

[13] See sermon 1, "Salvation by Faith," sermon 45, "The New Birth," and sermon 5, "Justification by Faith."  See also, sermon 106, "On Faith," sermon 117, "On the Discoveries of Faith," and sermon 132, "On Faith."  See the hymn, "And Can it be that I should Gain."  

[14] Sermon 5, "Justification by Faith."

[15] Sermon 85, "On Working Out our own Salvation."

[16] Sermon 1, "Salvation by Faith."

[17] Sermon 1, "Salvation by Faith."

[18] Sermon 91, "On Charity."

[19] Journal, vol. 1, p. 225.

[20] Sermon 69, The Imperfection of Human Knowledge.”

[21] Sermon 89, "The More Excellent Way."

[22] Sermon 2, “The Almost Christian.”

[23] Sermon 4, “Scriptural Christianity.”

[24] A Plain Account of Christian Perfection.

[25] Struggles in Christian life, see sermon 41, "Wandering Thoughts," sermon 42, "Satan's Devices," sermon 46, "The Wilderness State," sermon 47, "Heaviness through Manifold Temptations."  For assurance, see sermons 10 & 11, "The Witness of the Spirit," and sermon 12, "The Witness of Our Own Spirit."

[26] See sermon 17, "The Circumcision of the Heart," sermon 18, "The Marks of the New Birth," and sermon 19, "The Great Privilege of Those that are born of God."  See the hymn, "Love Divine, All Loves Excelling."

[27] Sermon 17, "Circumcision of the Heart."

[28] Sermon 3, "Awake, Thou that Sleepest."

[29] Sermon 7, "The Way to the Kingdom."

[30] See sermon 16, "The Means of Grace," and sermon 43, "The Scripture Way of Salvation."

[31] The Character of a Methodist.

[32] Advice to the People Called Methodist, vol. 8, p. 353.

[33] Journal, vol. 3, p. 479.

[34] Sermon 132, "On Laying the Foundation of the New Chapel."

[35] Journal, vol 1, p. 248.

[36] Journal, vol. 1, 280.  He mentions the same points in A Letter to the Lord Bishop of London, vol. 8, p. 486, responding to the criticism that only people full of faith and the Holy Ghost ought to be allowed to the table of the Lord.

[37] Sermon 22, "Sermon on the Mount," Discourse Two.

[38] Sermon 87, "The Danger of Riches."

[39] Sermon 126, "On the Danger of Increasing Riches."

[40] Sermon 50, "Use of Money."

[41] Sermon, 50, "The Use of Money."

[42] Sermon 116, "The Causes of the Inefficacy of Christianity."

[43] Letters, June 25, 1746, 203.

[44] Preface (to the Sermons).  

[45] Sermon 45, “The New Birth.”

[46] Sermon 31, Discourse 11, “Sermon on the Mount.”

[47] Sermon 21, Discourse 1, “Sermon on the Mount.”