The works of the Rev. John Wesley, Vol. 01 (of 32)

Chapter X: Part 10

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3. We allow likewise, that all outward means whatever, if separate from the Spirit of God, cannot profit at all, cannot conduce in any degree either to the knowledge or love of God. Without controversy, the help that is done upon earth, he doth it himself. It is he alone, who by his own almighty power, worketh in us what is pleasing in his sight. And all outward things, unless he work in them and by them, are mere weak and beggarly elements. Whosoever therefore imagines, there is any intrinsick _power_, in any means whatsoever, does greatly err, not knowing the scriptures, neither the power of God. We know that there is no inherent power, in the words that are spoken in prayer; in the letter of scripture read, the sound thereof heard, or the bread and wine received in the Lord’s supper: but that it is God alone who is the giver of every good gift, the author of all grace; that the whole power is of him, whereby through any of these, there is any blessing conveyed to our soul. We know likewise, that he is able to give the same grace, tho’ there were no means on the face of the earth. In this sense we may affirm, that “with regard to God, there is no such thing as means:” seeing he is equally able to work whatsoever pleaseth him, by any, or by none at all.

4. We allow farther, that the use of all means whatever, will never atone for one sin; that it is the blood of Christ alone, whereby any sinner can be reconciled to God; there being no other propitiation for our sins, no other fountain for sin and uncleanness. Every believer in Christ is deeply convinced, that there is no _merit_, but in him: that there is no _merit_ in any of his own works; not in uttering the prayer, or searching the scripture, or hearing the word of God, or eating of that bread and drinking of that cup. So that if no more be intended by the expression some have used, “Christ is the only means of grace,” than this, that he is the only _meritorious cause_ of it, it cannot be gain-said by any who know the grace of God.

5. Yet once more. We allow (though it is a melancholy truth) that a large proportion of those who are called Christians, do to this day abuse the means of grace, to the destruction of their souls. This is doubtless the case with all those who rest content, in the form of godliness without the power. Either they fondly presume, they are Christians already, because they do thus and thus; although Christ was never yet revealed in their hearts, nor the love of God shed abroad therein: or else they suppose, they shall infallibly be so, barely because they use these means: idly dreaming (though perhaps hardly conscious thereof) either that there is some kind of _power_ therein, whereby sooner or later (they know not when) they shall certainly be made holy: or that there is a sort of _merit_ in using them, which will surely move God to give them holiness, or accept them without it.

6. So little do they understand that great foundation of the whole Christian building, * _By grace ye are saved._ Ye are saved from your sins, from the guilt and power thereof, ye are restored to the favour and image of God, not for any works, _merits_ or deservings of yours, but by the free _grace_, the mere mercy of God, through the _merits_ of his well-beloved Son. Ye are thus saved, not by any _power_, wisdom or strength, which is in you, or in any other creature: but merely through the grace or _power_ of the Holy Ghost, which worketh all in all.

7. But the main question remains. We know this salvation is the gift and the work of God. But how, (may one say, who is convinced he hath it not) may I attain thereto? If you say, “Believe, and thou shalt be saved:” he answers, True; but how shall I believe? You reply, Wait upon God.――Well. But how am I to wait? In the means of grace, or out of them? Am I to wait for the grace of God which bringeth salvation, by using these means, or by laying them aside?

8. It cannot possibly be conceived, that the word of God should give no direction in so important a point: or that the Son of God, who came down from heaven for us men and for our salvation, should have left us undetermined with regard to a question, wherein our salvation is so nearly concerned.

And in fact, he hath not left us undetermined; he hath shewn us the way wherein we should go. We have only to consult the oracles of God, to inquire what is written there? And if we simply abide by their decision, there can no possible doubt remain.

III. 1. According to this, according to the decision of holy writ, all who desire the grace of God, are to wait for it, in the means which he hath ordained; in using, not in laying them aside.

And first: all who desire the grace of God, are to wait for it in the way of _prayer_. This is the express direction of our Lord himself. In his sermon upon the mount, after explaining at large wherein religion consists, and describing the main branches of it, he adds, _Ask and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. For every one that asketh receiveth, and he that seeketh findeth; and to him that knocketh, it shall be opened._ (_Matt._ vii. 7, 8.) Here we are in the plainest manner directed to ask, in order to, or as a _means_ of receiving; to seek in order to find, the grace of God, the pearl of great price; and to knock, to continue asking and seeking, if we would enter into his kingdom.

2. That no doubt might remain, our Lord labours this point in a more peculiar manner. He appeals to every man’s own heart. _What man is there of you, who if his son ask bread, will give him a stone? Or if he ask a fish, will he give him a serpent? If ye then being evil know how to give good gifts unto your children, how much more shall your Father which is in heaven_, the Father of angels and men, the Father of the spirits of all flesh, _give good things to them that ask him_? ver. 9, 10, 11. Or, as he expresses himself on another occasion, including all good things in one, _How much more shall your heavenly Father give the holy Spirit to them that ask him?_ _Luke_ xi. 13. It should be particularly observed here, that the persons directed to ask, had not then received the holy Spirit. Nevertheless our Lord directs them to use this means, and promises that it should be effectual; that upon asking they should receive the holy Spirit, from him whose mercy is over all his works.

3. The absolute necessity of using this means if we would receive any gift from God, yet farther appears from that remarkable passage which immediately precedes these words: _And he said unto them_ (whom he had just been teaching, how to pray) _which of you shall have a friend, and shall go unto him at midnight, and shall say unto him, Friend, lend me three loaves――and he from within shall answer, Trouble me not――I cannot rise and give thee: I say unto you, though he will not rise and give him, because he is his friend, yet because of his importunity he will rise, and give him as many as he needeth. And I say unto you, Ask and it shall be given you_, Luke xi. 5, 7, 8, 9. _Though he will not give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth._ How could our blessed Lord more plainly declare, that we may receive of God, by this means, by importunately asking, what otherwise we should not receive at all!

4. _He spake also another parable to this end, that men ought always to pray, and not to faint_, till through this means they should receive of God, whatsoever petition they asked of him. _There was in a city a judge which feared not God, neither regarded man. And there was a widow in that city, and she came unto him, saying, Avenge me of my adversary. And he would not for a while; but afterwards he said with himself, Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest by her continual coming she weary me._ Luke xviii. 1–4. The application of this our Lord himself hath made. _Hear what the unjust judge saith!_ Because she continues to ask, because she will take no denial, therefore I will avenge her. _And shall not God avenge his own elect, which cry day and night unto him? I tell you he will avenge them speedily_――if they _pray and faint not_.

5. A direction equally full and express, to wait for the blessings of God in private prayer, together with a positive promise, that by this means we shall obtain the request of our lips, he hath given us in those well-known words: _Enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret, and thy Father which seeth in secret shall reward thee openly_, Matt. vi. 6.

6. If it be possible for any direction to be more clear, it is that which God hath given us by the apostle, with regard to prayer of every kind, publick or private, and the blessing annext thereto. _If any of you lack wisdom, let him ask of God, that giveth to all men liberally_, (if they ask; otherwise _ye have not, because ye ask not_, Jam. iv. 2.) _and upbraideth not, and it shall be given him_, ch. i. 5.

If it be objected, “But this is no direction to unbelievers; to them who know not the pardoning grace of God: for the apostle adds, _but let him ask in faith_: otherwise, _let him not think that he shall receive any thing of the Lord_.” I answer the meaning of the word _faith_ in this place, is fixed by the apostle himself, (as if it were on purpose to obviate this objection) in the words immediately following: _Let him ask in faith, nothing wavering_, nothing _doubting_ μηδὲν διακρινόμενος. Not doubting but God heareth his prayer, and will fulfil the desire of his heart.

The gross, blasphemous absurdity of supposing _faith_ in this place to be taken in the full Christian meaning, appears hence: it is supposing the Holy Ghost to direct a man who knows he has not this faith (which is here termed _wisdom_) to ask it of God, with a positive promise that _it shall be given him_; and then immediately to subjoin, that it shall not be given him, unless he have it before he asks for it! But who can bear such a supposition? From this scripture, therefore, as well as those cited above we must infer, that all who desire the grace of God, are to wait for it in the way of prayer.

7. _Secondly_, all who desire the grace of God, are to wait for it in _searching the scriptures_.

Our Lord’s direction with regard to the use of this means, is likewise plain and clear. _Search the scriptures_, saith he to the unbelieving _Jews,――for they testify of me_, John v. 39. And for this very end did he direct them to search the scriptures, that they might _believe in him_.

The objection, “That this is not a command, but only an assertion, that they did search the scriptures,” is shamelessly false. I desire those who urge it, to let us know, how a command can be more clearly expressed, than in those terms, Ἐρευνᾶτε τὰς γραφὰς. It is as peremptory as so many words can make it.

And what a blessing from God attends the use of this means, appears from what is recorded concerning the _Bereans_; who after hearing St. _Paul_, _searched the scriptures daily, whether those things were so? Therefore many of them believed_: found the grace of God, in the way which he had ordained. _Acts_ xvii. 12, 13.

It is probable, indeed, that in some of those who had _received the word with all readiness of mind, faith came_ (as the same apostle speaks) _by hearing_, and was only confirmed by _reading_ the scriptures. But it was observed above, that under the general term of _searching the scriptures_, both hearing, reading, and meditating, are contained.

8. And that this is a means whereby God not only gives, but also confirms and increases true wisdom, we learn from the words of St. _Paul_ to _Timothy_: _From a child thou hast known the holy scriptures, which are able to make thee wise unto salvation, thro’ faith which is in Christ Jesus_, 2 Tim. iii. 15. The same truth (namely, that this is the great means God has ordained for conveying his manifold grace to man) is delivered, in the fullest manner that can be conceived, in the words which immediately follow: _All scripture is given by inspiration of God_; (consequently, all scripture is infallibly true;) _and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: to the end that the man of God may be perfect, throughly furnished unto all good works_, ver. 16, 17.

9. It should be observed, that this is spoken primarily and directly, of the scriptures which _Timothy_ had _known from a child_; which must have been those of the Old Testament, for the New was not then wrote. How far then was St. _Paul_ (though he was _not a whit behind the very chief of the apostles_, nor therefore, I presume, behind any man now upon earth) from making light of the Old Testament! Behold this, lest ye one day _wonder and perish_, ye who make so small account of one half of the oracles of God! Yea, and that half of which the Holy Ghost expresly declares, that it is _profitable_, as _a_ means ordained of God, for this very thing, _for doctrine, for reproof, for correction, for instruction in righteousness: to the end the man of God may be perfect, throughly furnished unto all good works_.

10. Nor is this profitable only for the men of God, for those who walk already in the light of his countenance; but also for those who are yet in darkness, seeking him whom they know not. Thus St. _Peter_, _We have also a more sure word of prophecy_: literally, _and we have the prophetic word more sure_: Καὶ ἔχομεν βεβαιότερον τὸν προφητικὸν λόγον. Confirmed by our being _eye witnesses of his Majesty_, and _hearing the voice which came from the excellent glory unto which_ (prophetic word; so he stiles the holy scriptures) _ye do well that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts_, 2 Pet. i. 19. Let all, therefore, who desire that day to dawn upon their hearts, wait for it in _searching the scriptures_.

11. _Thirdly_, All who desire an increase of the grace of God, are to wait for it in partaking of the Lord’s Supper. For this also is a direction himself hath given. _The same night in which he was betrayed, he took bread, and brake it, and said, take, eat: this is my body_, (that is, the sacred sign of my body) _this do in remembrance of me. Likewise, he took the cup, saying, this cup is the new testament, or covenant, in my blood_, (the sacred sign of that covenant,) _this do ye――in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew forth the Lord’s death till he come_, 1 Cor. xi. 23, &c. Ye openly exhibit the same, by these visible signs, before God, and angels, and men. Ye manifest your solemn remembrance of his death, till he cometh in the clouds of heaven.

Only _let a man_ first _examine himself_, whether he understand the nature and design of this holy institution, and whether he really desire to be himself made conformable to the death of Christ: _and so_, nothing doubting, _let him eat of that bread, and drink of that cup_, ver. 28.

Here then the direction first given by our Lord, is expresly repeated by the apostle. Let him eat; let him drink: (♦ἐσθιέτω· πινέτω· both in the imperative mood.) Words not implying a bare permission only, but a clear, explicit command; a command to all those who either already are filled with peace and joy in believing, or can truly say, “The remembrance of our sins is grievous unto us, the burden of them is intolerable.”

12. And that this is also an ordinary stated means of receiving the grace of God, is evident from those words of the apostle, which occur in the preceding chapter? _The cup of blessing which we bless, is it not the communion_, or communication, _of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?_ (1 Cor. x. 16.) Is not the eating of that bread, and the drinking of that cup the outward, visible means whereby God conveys into our souls all that spiritual grace, that righteousness, and peace, and joy in the Holy Ghost, which were purchased by the body of Christ once broken, and the blood of Christ once shed for us? Let all, therefore who truly desire the grace of God, eat of that bread and drink of that cup.

IV. 1. But as plainly as God hath pointed out the way, wherein he will be inquired after, innumerable are the objections which men, wise in their own eyes, have from time to time raised against it. It may be needful to consider a few of these; not because they are of weight in themselves, but because they have so often been used, especially of late years, to turn the lame out of the way; yea, to trouble and subvert those who did run well, while Satan appeared as an angel of light.

The first and chief of these is, “You cannot use these means (as you call them) without _trusting_ in them.” I pray, where is this written? I expect you should shew me plain scripture for your assertion. Otherwise I dare not receive it: because I am not convinced, that you are wiser than God.

If it really had been as you assert, it is certain Christ must have known it. And if he had known it, he would surely have warned us, he would have revealed it long ago. Therefore because he has not, because there is no tittle of this in the whole revelation of Jesus Christ, I am as fully assured your assertion is false, as that this revelation is of God.

“However, leave them off for a short time, to see whether you trusted in them or no.” So I am to disobey God, in order to know, whether I trust in obeying him! And do you avow this advice? Do you deliberately teach, to _do evil, that good may come_? O tremble at the sentence of God against such teachers! Their _damnation is just_.

“Nay, if you are troubled, when you leave them off, it is plain, you trusted in them.” By no means. If I am troubled when I wilfully disobey God, it is plain his Spirit is still striving with me. But if I am not troubled at wilful sin, it is plain, I am given up to a reprobate mind.

But what do you mean by “_Trusting_ in them?” Looking for the blessing of God therein? Believing, that if I wait in this way I shall attain, what otherwise I should not? So I do. And so I will, God being my helper, even to my life’s end. By the grace of God, I will _thus_ trust in them, till the day of my death; that is, I will believe, that whatever, God hath promised, he is faithful also to perform. And seeing he hath promised to bless me in this way, I _trust_ it shall be according to his word.

2. It has been, secondly, objected, “This is seeking salvation by works.” Do you know the meaning of the expression you use? What is, “Seeking salvation by works?” In the writings of St. _Paul_, it means, either seeking to be saved, by observing the ritual works of the Mosaic law, or expecting salvation for the sake of our own works, by the merit of our own righteousness. But how is either of these implied, in my waiting in the way God has ordained; and expecting that he will meet me there, because he has promised so to do?

I do expect, that he will fulfil his word, that ♦he will meet and bless me in this way. Yet not for the sake of any works which I have done, nor for the merit of my righteousness: But merely through the merits and sufferings and love of his Son, in whom he is always well-pleased.

3. It has been vehemently objected, Thirdly, that Christ is the only means of grace. I answer, this is mere playing upon words. Explain your term, and the objection vanishes away. When we say, “Prayer is a means of grace,” we understand, a channel through which the grace of God is conveyed. When you say, “Christ is the means of grace,” you understand, the sole price and purchaser of it: or, that _no man cometh unto the Father, but thro’ him_. And who denies it? But this is utterly wide of the question.

4. “But does not the scripture (it has been objected, fourthly) direct us to _wait_ for salvation? Does not _David_ say, _My soul waiteth upon God: for of him cometh my salvation_? And does not _Isaiah_ teach us the same thing, saying, _O Lord, we have waited for thee_?” All this cannot be denied. Seeing it is the gift of God, we are undoubtedly to _wait_ on him for salvation. But how shall we wait? If God himself has appointed a way, can you find a better way of waiting for him? But, that he hath appointed a way, hath been shewn at large, and also what that way is. The very words of the prophet which you cite, put this out of all question. For the whole sentence runs thus; _In the way of thy judgments_, or ordinances, _O Lord, have we waited for thee_. (_Isaiah_ xxvi. 8.) And in the very same way did _David_ wait, as his own words abundantly testify: _I have waited for thy saving health, O Lord, and have kept thy law, teach me, O Lord, the way of thy statutes, and I shall keep it unto the end_.

5. “Yea, say some, but God has appointed another way, _Stand still and see the salvation of God_.”

Let us examine the scriptures to which you refer. The first of them, with the context, runs thus:

This was the _salvation_ of God, which they _stood still_ to see, by _marching forward_ with all their might!

The other passage wherein this expression occurs, stands thus. _There came some that told |Jehoshaphat| saying, There cometh a great multitude against thee, from beyond the sea. And |Jehoshaphat| feared, and set himself to seek the Lord, and proclaimed a fast throughout all |Judah|. And |Judah| gathered themselves together to ask help of the Lord, even out of all the cities they came to seek the Lord. And |Jehoshaphat| stood in the congregation, in the house of the Lord――Then upon |Jahaziel| came the Spirit of the Lord.――And he said――Be not dismayed by reason of this great multitude――To-morrow go ye down against them; ye shall not need to fight in this battle. Set yourselves: stand ye still, and see the salvation of the Lord――And they arose early in the morning and went forth. And when they began to sing and to praise, the Lord set ambushments against the children of |Moab|, |Ammon|, and |Mount Sier|――and every one helped to destroy another_, 2 Chron. xx. 2, _&c._

Such was the salvation which the children of _Judah_ saw. But how does all this prove, that we ought not to wait for the grace of God, in the means which he hath ordained?

6. I shall mention but one objection more, which indeed does not properly belong to this head. Nevertheless, because it has been so frequently urged, I may not wholly pass it by.

“Does not St. _Paul_ say, _If ye be dead with Christ, why are ye subject to ordinances?_ Col. ii. 20. Therefore a Christian, one that is _dead with Christ_, need not use the ordinances any more.”

So you say, “If I am a Christian, I am not subject to the ordinances of Christ!” Surely, by the absurdity of this, you must see at the first glance, that the ordinances here mentioned cannot be the ordinances of Christ! That they must needs be the _Jewish_ ordinances, to which it is certain, a Christian is no longer subject.

And the same undeniably appears from the words immediately following, _Touch not, taste not, handle not_――all evidently referring to the antient ordinances of the _Jewish_ law.

So that this objection is the weakest of all. And in spight of all, that great truth must stand unshaken, that all who desire the grace of God, are to wait for it, in the means which he hath ordained.

V. 1. But this being allowed, that all who desire the grace of God, are to wait for it in the means he hath ordained: it may still be enquired how those means should be used, both as to the _order_, and the _manner_ of using them?

With regard to the former, we may observe, there is a kind of order, wherein God himself is generally pleased, to use these means, in bringing a sinner to salvation. A stupid, senseless wretch is going on in his own way, not having God in all his thoughts, when God comes upon him unawares, perhaps by an awakening sermon or conversation, perhaps by some awful providence; or it may be by an immediate stroke of his convincing Spirit, without any outward means at all. Having now a desire to flee from the wrath to come, he purposely goes to _hear_, how it may be done. If he finds a preacher who speaks to the heart, he is amazed, and begins _searching the scriptures_, whether these things are so? The more he _hears_ and _reads_, the more convinced he is; and the more he _meditates_ thereon, day and night. Perhaps he finds some other book, which explains and inforces what he has heard and read in scripture. And by all these means, the arrows of conviction sink deeper into his soul. He begins also to _talk_ of the things of God, which are ever uppermost in his thoughts: yea, and to talk with God, to _pray_ to him, although through fear and shame, he scarce knows what to say. But whether he can speak or no, he cannot but pray, were it only in _groans which cannot be uttered_. Yet being in doubt, whether _the high and lofty one that inhabiteth eternity_ will regard such a sinner as him, he wants to pray with those who know God, with the faithful, in the _great congregation_. But here he observes others go up to the _table of the Lord_. He considers, Christ has said, “Do this!” How is it, that I do not? I am too great a sinner. I am not fit. I am not worthy. After struggling with these scruples awhile, he breaks through. And thus he continues in God’s way, in hearing, reading, meditating, praying, and partaking of the Lord’s supper, till God, in the manner that pleases him, speaks to his heart, _Thy faith hath saved thee! Go in peace!_

2. By observing this order of God, we may learn what means to recommend to any particular soul. If any of these will reach a stupid, careless sinner, it is probably _hearing_ or _conversation_. To such therefore we might recommend these, if he has ever any thought about salvation. To one who begins to feel the weight of his sins, not only hearing the word of God, but _reading_ it too, and perhaps other _serious books_, may be a means of deeper conviction. May you not advise him also, to _meditate_ on what he reads, that it may have its full force upon his heart? Yea, and to _speak_ thereof and not be ashamed, particularly among those who walk in the same path. When trouble and heaviness take hold upon him, should you not then earnestly exhort him, to pour out his soul before God? Always to _pray and not to faint_? And when he feels the worthlessness of his own prayers, are you not to work together with God, and remind him of going up into _the house of the Lord_, and praying with all them that fear him? But if he does this, the _dying word_ of his Lord, will soon be brought to his remembrance: a plain intimation, that this is the time, when we should second the motions of the blessed Spirit. And thus may we lead him step by step, through all the means which God has ordained; not according to our own will, but just as the providence and the Spirit of God go before and open the way.

3. * Yet as we find no command in holy writ, for any particular order to be observed herein, so neither do the providence and the Spirit of God, adhere to any without variation: but the means into which different men are led, and in which they find the blessing of God, are varied, transposed and combined together, a thousand different ways. Yet still our wisdom is, to follow the leadings of his providence and his Spirit: to be guided herein (more especially as to the means wherein we ourselves seek the grace of God) partly by his outward providence, giving us the opportunity of using sometimes one means, sometimes another: partly by our experience, which it is whereby his free Spirit is pleased most to work in our heart. And in the mean time, the sure and general rule for all who groan for the salvation of God, is this, whenever opportunity serves, use all the means which God has ordained. For who knows, in which God will meet thee, with the grace that bringeth salvation?

4. As to the _manner_ of using them, whereon indeed it wholly depends, whether they should convey any grace at all to the user, it behoves us, first, always to retain a lively sense, that God is above all means. Have a care therefore of limiting the Almighty. He doth whatsoever and whensoever it pleaseth him. He can convey his grace, either in or out of any of the means which he hath appointed. Perhaps he will. _Who hath known the mind of the Lord? Or who hath been his counsellor?_ Look then every moment for his appearing! Be it at the hour you are employed in his ordinances; or before, or after that hour. Or when you are hindered therefrom. He is not hindered. He is always ready: always able, always willing to save. _It is the Lord, let him do what seemeth him good!_

Secondly, _Before_ you use any means, let it be deeply imprest on your soul, ♦“There is no _power_ in this. It is in itself a poor, dead, empty thing: separate from God; it is a dry leaf, a shadow. Neither is there any _merit_ in my using this; nothing intrinsically pleasing to God, nothing whereby I deserve any favour at his hands, no, not a drop of water to cool my tongue. But because God bids, therefore I do; because he directs me to wait in this way, therefore here I wait for his free mercy, whereof cometh my salvation.

Settle this in your heart, that the _opus operatum_, the mere work done profiteth nothing: that there is no _power_ to save, but in the Spirit of God; no _merit_, but in the blood of Christ: that consequently, even what God ordains, conveys no grace to the soul, if you trust not in him alone. On the other hand, he that does truly trust in him, cannot fall short of the grace of God, even tho’ he were cut off from every outward ordinance, tho’ he were shut up in the center of the earth.

* Thirdly, _In_ using all means, seek God alone. In and thro’ every outward thing, look singly to the _power_ of his Spirit, and the _merits_ of his Son. Beware you do not stick in the _work_ itself; if you do, it is all lost labour. Nothing short of God can satisfy your soul. Therefore eye him, in all, thro’ all, and above all.

Remember also, to use all means, _as means_: as ordained, not for their own sake, but in order to the renewal of your soul in righteousness and true holiness. If therefore they actually tend to this, well. But if not, they are dung and dross.

Lastly, _After_ you have used any of these, take care, how you value yourself thereon: how you congratulate yourself, as having done some great thing. This is turning all into poison. Think, “If God was not there, what does this avail? Have I not been adding sin to sin? How long! O Lord! Save or I perish! O lay not this sin to my charge!” If God was there, if his love flowed into your heart, you have forgot, as it were, the outward work. You see, you know, you feel, God is all in all. Be abased. Sink down before him. Give him all the praise. Let God _in all things be glorified through Christ Jesus_. Let _all_ your _bones cry out, My song shall be always of the loving-kindness of the Lord: with my mouth will I ever be telling of thy truth, from one generation to another_!

The End of the FIRST VOLUME.

Footnotes.

1 – Preached at St. Mary’s, Oxford, before the University,
June 18, 1738.

2 – Preached at St. Mary’s, Oxford, before the University,
July 25, 1741.

3 – Good men avoid sin from the love of virtue;
Wicked men avoid sin from a fear of punishment.

4 – Thou shalt not be hang’d.

5 – Homily on the salvation of man.

6 – Preached on Sunday, April 4, 1742, before the University
of Oxford, by the Rev. Mr. Charles Wesley.

7 – Ezek. xxxvi. 27.

8 – Isaiah xliv. 3.

9 – John xiv. 20.

10 – Art. 17.

11 – Office of consecrating Priests.

12 – Visitation of the sick.

13 – Collect before the holy communion.

14 – Order of confirmation.

15 – Preached at St. Mary’s, Oxford, before the University,
August 24, 1744.

16 – Evidence or conviction.

17 – Gen. iii. 15.

18 – Gen. xxii. 15, 18.

19 – Gen. xv. 6.

20 – Rom. iv. 11.

21 – Ver. 23, 24, 25.

22 – Mark xii. 30.

23 – 1 Cor. ii. 12.

24 – 2 Cor. i. 12.

25 – 1 Cor. i. 2.

26 – Ver. 9.

27 – What follows for some pages is an answer to a paper
published in the _Christian’s Magazine_, p. 577–582. I
am surprized Mr. _Dodd_ should give such a paper a place
in his Magazine, which is directly contrary to our ninth
article.

28 – Preached at the Assizes held before the Honourable Sir
Edward Clive, Knight, one of the Judges of his Majesty’s
Court of Common-Pleas; in St. Paul’s Church, Bedford: on
Friday, March 10, 1758.

29 – Acts ii. 19.

30 – Luke xxi. 11.

31 – Rev. xvi. 20.

32 – Luke xxi. 25.

33 – Joel ii. 30.

34 – Luke xxi. 25, 26.

35 – Joel ii. 3.

36 – Joel iii. 15.

37 – 1 Thess. iv. 16.

38 – Rev. xx. 13.

39 – 1 Cor. xv. 53.

40 – Matt. xxiv. 31.

41 – Matt. xxv. 31, &c.

42 – Rev. xx. 12.

43 – Heb. i. 2.

44 – John v. 22, 27.

45 – Phil. ii. 6, 7.

46 – 2 Pet. iii. 8.

47 – 1 Thess. iv. 16, 17.

48 – Matt. xii. 36, 37.

49 – Ezek. xviii. 21, 22.

50 – Jer. xxxi. 34.

51 – Heb. viii. 12.

52 – Matt. x. 26.

53 – Rev. xx. 11.

54 – 2 Pet. iii. 12.

55 – Ibid. v. 10.

56 – Chap. iv. 6.

57 – v. 13.

58 – c. lxv. 17.

59 – Rev. ♦xxi. 1.

60 – v. 3.

61 – v. 4.

62 – c. xxii. 3, 4.

Transcriber’s Notes.

The following corrections have been made in the text:

Page 11:
Sentence starting: I have thought,...
– Ending quote not shown in text.
(“I am a creature)

Page 23:
Sentence starting: 1. That “to preach salvation....
– ‘2.’ replaced with ‘1.’
(1. That “to preach salvation)

Page 44:
Sentence starting: Hast _thou_ indeed ....
– ‘redemptition’ replaced with ‘redemption’
(indeed redemption through his blood)

Page 52:
Sentence starting: Awake and cry out....
– ‘goaler’ replaced with ‘gaoler’
(with the trembling gaoler,)

Page 119:
Sentence starting: No abatement, no allowance....
– ‘title’ replaced with ‘tittle’
(as to any jot or tittle,)

Page 133:
Sentence starting: Then shall thy _head_....
– ‘he’ replaced with ‘be’
(thy _head_ be _waters_,)

Page 159:
Sentence starting: 5. They are not condemned....
– Paragragh numeral ‘4’ skipped.

Page 179:
Sentence starting: 3. The inward, spiritual meaning....
– Paragragh numeral ‘2’ skipped.
(3. The inward, spiritual meaning)

Page 190:
Sentence starting: To conclude; the natural man....
– ‘conquerer’ replaced with ‘conqueror’
(than conqueror, through him)

Page 238:
Sentence starting: To remember, to bear witness....
– duplicated word removed ‘or’
(to approve or disapprove)

Page 254:
Sentence starting: ....
– ‘σαρηὸς’ replaced with ‘σαρκὸς’
(φρόνημα σαρκὸς)

Page 254:
Sentence starting: 5. To avoid this extreme,...
– Ending quote not shown in text.
(“All true believers,)

Page 262:
Sentence starting: Yea, if he fall from one wickedness....
– missing ‘is’ inserted in text
(because it is contrary)

Page 268:
Sentence starting: “But can anger and pride....
– ‘were’ replaced with ‘where’
(where _only_ meekness and humility are felt!)

Page 302:
Quote starting: _in the form of God,...
– ‘likness’ replaced with ‘likeness’
(made in the likeness of men)

Page 320:
Sentence starting: How widely different from....
– ‘ecchoes’ replaced with ‘echoes’
(which echoes through the expanse)

Page 338:
Sentence starting: Let him eat; let him....
– ‘ἐθιέτω’ replaced with ‘ἐσθιέτω’
(ἐσθιέτω· πινέτω· both in the imperative mood.)

Page 341:
Sentence starting: I do expect, that....
– ‘be’ replaced with ‘he’
(that he will meet and bless)

Page 348:
Sentence starting: Secondly, _Before_ you use....
– Ending quote not shown in text.
(“There is no _power_)

Footnote 59:
– ‘xx’ replaced with ‘xxi’
(Rev. xxi. 1.)

Comments

The works of the Rev. John Wesley, Vol. 01 (of 32)Chapter X: Part 10

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