by

Protestantism

Post-Reformation

Other Protestant denominations

Methodism

Table of Contents

p. 1 Title Page. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 2 Title Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 6 Number Index. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 11 Preface. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 16 First Series. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 16 Salvation by Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 22 The Almost Christian. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 27 Awake, Thou That Sleepest. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 34 Scriptural Christianity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 43 Justification By Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 51 The Righteousness of Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 58 The Way to the Kingdom. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 64 THE FIRST FRUITS OF THE SPIRIT. . . . . . . . . . . . . . . . . . . . . . .

p. 71 The Spirit of Bondage and of Adoption.. . . . . . . . . . . . . . . . . . . . . .

p. 79 Discourse I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 86 Discourse II. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 93 The Witness of our own Spirit. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 99 On Sin in Believers. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 107 The Repentance of Believers. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 116 [i.e., The Last Judgment — GL]. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 125 The Means of Grace. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 135 The Circumcision of the Heart. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 141 The Marks of the New Birth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 148 The Great Privilege of those that are Born of God. . . . . . . . . . . . . . .

p. 154 The Lord our Righteousness. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 162 Discourse 1. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 171 Discourse 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 181 Discourse 3. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 191 Discourse 4. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 201 Discourse 5. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 211 Discourse 6. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 222 Discourse 7. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 232 Discourse 8. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 243 Discourse 9. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

iii

John Wesley Sermons on Several Occasions

p. 252 Discourse 10. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 259 Discourse 11. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 264 Discourse 12. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 270 Discourse 13. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 277 The Original, Nature, Property, and Use of the Law. . . . . . . . . . . . . .

p. 285 Discourse I. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 292 Discourse 2. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 297 The Nature of Enthusiasm. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 305 A Caution against Bigotry. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 313 Catholic Spirit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 321 Christian Perfection. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 336 Wandering Thoughts. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 342 Satan’s Devices. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 349 The Scripture Way of Salvation. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 355 Original Sin. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 362 The New Birth. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 369 The Wilderness State. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 378 Heaviness through Manifold Temptations. . . . . . . . . . . . . . . . . . . . .

p. 385 Self-denial. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 392 The Cure of Evil-speaking. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 398 The Use of Money. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 405 The Good Steward. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 414 Sermon 52. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 425

Preached at the Chapel in Tottenham-Court Road and at the Tabernacle,

near Moorfields, on Sunday, November 18, 1770.. . . . . . . . . . . . . . .

p. 436 Second Series. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 436 On Eternity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 442 Advertisement. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 447 God’s Approbation of His Works. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 453 On the Fall of Man. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 459 On Predestination. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 462 God’s Love to Fallen Man. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 469 The General Deliverance. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 476 The Mystery of Iniquity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 486 The End of Christ’s Coming. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 492 The General Spread of the Gospel. . . . . . . . . . . . . . . . . . . . . . . . .

p. 499 The New Creation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 504 The Duty of Reproving our Neighbour. . . . . . . . . . . . . . . . . . . . . . .

p. 509 The Signs of the Times. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 515 On Divine Providence. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

iv

John Wesley Sermons on Several Occasions

p. 523 The Wisdom of God’s Counsels. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 530 The Imperfection of Human Knowledge. . . . . . . . . . . . . . . . . . . . . .

p. 538 The Case of Reason Impartially Considered. . . . . . . . . . . . . . . . . . .

p. 545 Of Good Angels. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 551 Of Evil Angels. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 558 Of Hell. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 565 Of the Church. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 570 On Schism. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 576 On Perfection. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 585 Spiritual Worship. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 592 Spiritual Idolatry. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 598 On Dissipation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 603 On Friendship with the World. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 610 In What Sense we are to Leave the World. . . . . . . . . . . . . . . . . . . .

p. 617 On Temptation. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 623 On Patience. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 628 The Important Question. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 637 On Working out our own Salvation. . . . . . . . . . . . . . . . . . . . . . . . .

p. 642 A Call to Backsliders. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 650 The Danger of Riches. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 659 On Dress. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 666 The More Excellent Way. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 673 An Israelite Indeed. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 678 On Charity. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 685 On Zeal. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 691 On Redeeming the Time. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 697 On Family Religion. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 703 On the Education of Children. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 710 On Obedience to Parents. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 716 On Obedience to Pastors. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 722 On Visiting the Sick. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 728 Preached before the Humane Society. . . . . . . . . . . . . . . . . . . . . . .

p. 736 On Pleasing all Men. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 741 The Duty of Constant Communion. . . . . . . . . . . . . . . . . . . . . . . . .

p. 748 Of Former Times. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 754 What is Man?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 758 On Attending the Church Service. . . . . . . . . . . . . . . . . . . . . . . . . .

p. 766 "On Conscience". . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 771 On Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 776 On God’s Vineyard. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

v

John Wesley Sermons on Several Occasions

p. 783 On Riches. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 789 Third Series. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 789 What is Man?. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 793 On the Discoveries of Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 797 On the Omnipresence of God. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 801 The Rich Man and Lazarus. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 809 The Difference Between Walking by Sight, and Walking by Faith. . . . .

p. 814 The Unity of the Divine Being. . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 820 The Ministerial Office. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 825 Causes of the Inefficacy of Christianity. . . . . . . . . . . . . . . . . . . . . .

p. 831 On Knowing Christ after the Flesh. . . . . . . . . . . . . . . . . . . . . . . . .

p. 835 On a Single Eye. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 840 On Worldly Folly. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 844 On the Wedding Garment. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 848 Human Life a Dream. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 853 On Faith. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 859 The Deceitfulness of the Human Heart. . . . . . . . . . . . . . . . . . . . . .

p. 865 The Heavenly Treasure in Earthen Vessels. . . . . . . . . . . . . . . . . . .

p. 868 On Living Without God. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 872 On the Danger of Increasing Riches. . . . . . . . . . . . . . . . . . . . . . . .

p. 878 Fourth Series. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 878 The Trouble and Rest of Good Men. . . . . . . . . . . . . . . . . . . . . . . .

p. 883 Free Grace. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 891 The Cause and Cure of Earthquakes. . . . . . . . . . . . . . . . . . . . . . . .

p. 899 National Sins and Miseries. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 905 The Late Work of God in North America. . . . . . . . . . . . . . . . . . . . . .

p. 912 Preached on Monday, April 21, 1777. . . . . . . . . . . . . . . . . . . . . . . .

p. 918

Preached on Occasion of the Death of the Rev. Mr. John Fletcher, Vicar

of Madeley, Shropshire. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 931 Fifth Series. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 931 True Christianity Defended. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 937 On Mourning for the Dead. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 941 On Corrupting the Word Of God. . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 944 On the Resurrection of the Dead. . . . . . . . . . . . . . . . . . . . . . . . . .

p. 952 On Grieving the Holy Spirit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 956 On Love. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 961 On Public Diversions. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 966 On the Holy Spirit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 974 footnotes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 976 Indexes. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

vi

John Wesley Sermons on Several Occasions

p. 976 Index of Scripture References. . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 980 Greek Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

p. 985 Latin Words and Phrases. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

vii

John Wesley Sermons on Several Occasions

viii

John Wesley Sermons on Several Occasions

John Wesley Sermons on Several Occasions

•Almost Christian, The (Sermon 2)—Acts 26:28

•Awake, Thou That Sleepest (Sermon 3)—Eph 5:14

•Call to Backsliders, A (Sermon 86)—Ps 77:7–8

•Case of Reason Impartially Considered, The (Sermon 70)—1 Cor 14:20

•Catholic Spirit (Sermon 39)—2 Ki 10:15

•Cause and Cure of Earthquakes, The (Sermon 129)—Ps 46:8

•Causes of the Inefficiency of Christianity (Sermon 116)—Jer 8:22

•Caution against Bigotry, A (Sermon 38)—Mark 9:38–39

•Christian Perfection (Sermon 40)—Phil 3:12

•Circumcision of the Heart, The (Sermon 17)—Rom 2:29

•Cure of Evil Speaking, The (Sermon 49)—Matt 18:15–17

•Danger of Riches, The (Sermon 87)—1 Tim 6:9

•Duty of Constant Communion, The (Sermon 101)—Luke 22:19

•Duty of Reproving our Neighbor, The (Sermon 65)—Lev 19:17

•End of Christ's Coming, The (Sermon 62)—1 Joh 3:8

•First Fruits of the Spirit, The (Sermon 8)—Rom 8:1

•Free Grace (Sermon 128)—Rom 8:32

•General Deliverence, The (Sermon 60)—Rom 8:19–22

•General Spread of the Gospel, The (Sermon 63)—Is 11:9

•God's Approbation of his Works (Sermon 56)—Gen 1:31

•God's Love to Fallen Man (Sermon 59)—Rom 5:15

•Good Steward, The (Sermon 51)—Luke 21:2

•Great Assize, The (Sermon 15)—Rom 14:10

•Great Privilege of Those that are Born of God (Sermon 19)—1 John 3:9

•Heavenly Treasure in Earthen Vessels, The (Sermon 124)—2 Cor 9:7

•Heaviness through Manifold Temptations (Sermon 47)—1 Pet 1:6

•Human Life a Dream (Sermon 121)—Ps 73:20

•Imperfection of Human Knowledge (Sermon 69)—1 Cor 13:9

•Important Question, The (Sermon 84)—Matt 16:26

•In What Sense We Are to Leave the World (Sermon 81)—2 Cor 6:17–18

•Israelite Indeed, An (Sermon 90)—John 1:47

•Justification by Faith (Sermon 5)—Rom 4:5

•Law Established through Faith, 1, The (Sermon 35)—Rom 3:31

•Law Established through Faith, 2, The (Sermon 36)—Rom 3:31

•Lord Our Righteousness, The (Sermon 20)—Jer 23:6

•Marks of the New Birth, The (Sermon 18)—John 3:8

•Means of Grace, The (Sermon 16)—Mal 3:7

•Ministerial Office, The (Sermon 115)—Heb 5:4

•More Excellent Way, The (Sermon 89)—1Cor 12:31

•Mystery of Iniquity, The (Sermon 61)—2 Thes 2:7

2

John Wesley Sermons on Several Occasions

•National Sins and Miseries (Sermon 130)—2 Sam 24:17

•Nature of Enthusiasm, The (Sermon 37)—Acts 26:24

•New Birth, The (Sermon 45)—John 3:7

•New Creation, The (Sermon 64)—Rev 21:5

•Of Evil Angels (Sermon 72)—Eph 6:12

•Of Former Times (Sermon 102)—Ecc 7:10

•Of Good Angels (Sermon 71)—Heb 1:14

•Of Hell (Sermon 73)—Mark 9:48

•Of the Church (Sermon 74)—Eph 4:1–6

•On Attending the Church Service (Sermon 104)—1 Sam 2:17

•On Charity (Sermon 91)—1 Cor 13:1–3

•On Conscience (Sermon 105)—2 Cor 1:12

•On Corrupting the Word of God (Sermon 136)—2 Cor 2:17

•On Dissipation (Sermon 79)—1 Cor 7:35

•On Divine Providence (Sermon 67)—Luke 12:7

•On Dress (Sermon 88)—1 Pet 3:3–4

•On Eternity (Sermon 54)—Ps 90:2

•On Faith (Sermon 122)—Heb 11:1

•On Faith (Sermon 106)—Heb 11:6

•On Family Religion (Sermon 94)—Josh 24:15

•On Friendship with the World (Sermon 80)—Jas 4:4

•On God's Vineyard (Sermon 107)—Isa 5:4

•On Grieving the Holy Spirit (Sermon 138)—Eph 4:30

•On Knowing Christ after the Flesh (Sermon 117)—2 Cor 5:16

•On Laying the Foundation of the New Chapel (Sermon 132)—Num 23:23

•On Living without God (Sermon 125)—Eph 2:12

•On Love (Sermon 139)—1 Cor 13:3

•On Mourning the Dead (Sermon 135)—2 Sam 12:23

•On Obedience to Parents (Sermon 96)—Col 3:20

•On Obedience to Pastors (Sermon 97)—Heb 13:17

•On Patience (Sermon 83)—Jas 1:4

•On Perfection (Sermon 76)—Heb 6:1

•On Pleasing all Men (Sermon 100)—Rom 15:2

•On Predestination (Sermon 58)—Rom 8:29–30

•On Public Diversions (Sermon 140)—Amos 3:6

•On Redeeming the Time (Sermon 93)—Eph 5:16

•On Riches (Sermon 108)—Matt 19:24

•On Schism (Sermon 75)—1 Cor 12:5

•On Sin in Believers (Sermon 13)—2 Cor 5:17

•On Temptation (Sermon 82)—1 Cor 10:13

•On Visiting the Sick (Sermon 98)—Matt 25:36

•On Working out Own Salvation (Sermon 85)—Phil 2:12–13

•On Worldly Folly (Sermon 119)—Luke 22:20

•On Zeal (Sermon 92)—Gal 4:18

3

John Wesley Sermons on Several Occasions

•On the Danger of Increasing Riches (Sermon 126)—Ps 62:10

•On the Death of Mr. Whitefield (Sermon 53)—Num 23:10

•On the Death of Rev. Mr. John Fletcher (Sermon 133)—Ps 37:37

•On the Deceitfulness of the Human Heart (Sermon 123)—Jer 17:9

•On the Discoveries of Faith (Sermon 110)—Heb 11:1

•On the Education of Children (Sermon 95)—Prov 22:6

•On the Fall of Man (Sermon 57)—Gen 3:19

•On the Holy Spirit (Sermon 141)—2 Cor 3:17

•On the Omnipresence of God (Sermon 111)—Jer 23:24

•On the Resurrection of the Dead (Sermon 137)—1 Cor 15:35

•On the Single Eye (Sermon 118)—Matt 6:22–23

•On the Trinity (Sermon 55)—1 John 5:7

•On the Wedding Garment (Sermon 120)—Matt 22:12

•Original Sin (Sermon 44)—Gen 6:5

•Original, Nature, Property, and Use of Law (Sermon 34)—Rom 7:12

•Reformation of Manners, The (Sermon 52)—Ps 94:16

•Repentance of Believers, The (Sermon 14)—Mark 1:15

•Reward of Righteousness, The (Sermon 99)—Matt 25:34

•Rich Man and Lazarus, The (Sermon 112)—Luke 16:31

•Righteousness of Faith, The (Sermon 6)—Rom 10:5–8

•Salvation by Faith (Sermon 1)—Eph 2:8

•Satan's Devices (Sermon 42)—2 Cor 2:11

•Scriptural Christianity (Sermon 4)—Acts 4:31

•Scripture Way of Salvation, The (Sermon 43)—Eph 2:8

•Self-Denial (Sermon 48)—Luke 9:23

•Sermon on the Mount, 1 (Sermon 21)—Matt 5:1–4

•Sermon on the Mount, 10 (Sermon 30)—Matt 7:1–12

•Sermon on the Mount, 11 (Sermon 31)—Matt 7:13–14

•Sermon on the Mount, 12 (Sermon 32)—Matt 7:15–20

•Sermon on the Mount, 13 (Sermon 33)—Matt 7:21–27

•Sermon on the Mount, 2 (Sermon 22)—Matt 5:5–7

•Sermon on the Mount, 3 (Sermon 23)—Matt 5:8–12

•Sermon on the Mount, 4 (Sermon 24)—Matt 5:13–16

•Sermon on the Mount, 5 (Sermon 25)—Matt 5:17–20

•Sermon on the Mount, 6 (Sermon 26)—Matt 6:1–15

•Sermon on the Mount, 7 (Sermon 27)—Matt 6:16–18

•Sermon on the Mount, 8 (Sermon 28)—Matt 6:19–23

•Sermon on the Mount, 9 (Sermon 29)—Matt 6:24–34

•Signs of the Times, The (Sermon 66)—Matt 16:3

•Some Account of the Late Work of God . . . (Sermon 131)—Ezek 1:16

•Spirit of Bondage and of Adoption, The (Sermon 9)—Rom 8:15

•Spiritual Idolatry (Sermon 78)—1 John 5:21

•Spiritual Worship (Sermon 77)—1 John 5:20

•Trouble and Rest of Good Men, The (Sermon 127)—Job 3:17

4

John Wesley Sermons on Several Occasions

•True Christianity Defended (Sermon 134)—Isa 1:21

•Unity of the Divine Being, The (Sermon 114)—Mark 12:32

•Use of Money, The (Sermon 50)—Luke 16:9

•Walking by Sight, and Walking by Faith (Sermon 113)—2 Cor 5:7

•Wandering Thoughts (Sermon 41)—2 Cor 10:5

•Way of the Kingdom, The (Sermon 7)—Mark 1:15

•What is Man? (Sermon 103)—Ps 8:3–4

•What is Man? (Sermon 109)—Ps 8:4

•Wilderness State, The (Sermon 46)—John 16:22

•Wisdom of God's Counsels, The (Sermon 68)—Rom 11:33

•Witness of our own Spirit, The (Sermon 12)—2 Cor 1:12

•Witness of the Spirit, 1, The (Sermon 10)—Rom 8:16

•Witness of the Spirit, 2, The (Sermon 11)—2 Cor 1:12

5

John Wesley Sermons on Several Occasions

Salvation by Faith—Eph 2:8 1.

Almost Christian, The—Acts 26:28 2.

Awake, Thou That Sleepest—Eph 5:14 3.

Scriptural Christianity—Acts 4:31 4.

Justification by Faith—Rom 4:5 5.

Righteousness of Faith, The—Rom 10:5–8 6.

Way of the Kingdom, The—Mark 1:15 7.

First Fruits of the Spirit, The—Rom 8:1 8.

Spirit of Bondage and of Adoption,

The—Rom 8:15

9.

Witness of the Spirit, 1, The—Rom 8:16 10.

Witness of the Spirit, 2, The—2 Cor 1:12 11.

Witness of our own Spirit, The—2 Cor 1:12 12.

On Sin in Believers—2 Cor 5:17 13.

Repentance of Believers, The—Mark 1:15 14.

Great Assize, The—Rom 14:10 15.

Means of Grace, The—Mal 3:7 16.

Circumcision of the Heart, The—Rom 2:29 17.

Marks of the New Birth, The—John 3:8 18.

Great Privilege of Those that are Born of

God—1 John 3:9

19.

Lord Our Righteousness, The—Jer 23:6 20.

Sermon on the Mount, 1—Matt 5:1–4 21.

Sermon on the Mount, 2—Matt 5:5–7 22.

Sermon on the Mount, 3—Matt 5:8–12 23.

Sermon on the Mount, 4—Matt 5:13–16 24.

Sermon on the Mount, 5—Matt 5:17–20 25.

Sermon on the Mount, 6—Matt 6:1–15 26.

Sermon on the Mount, 7—Matt 6:16–18 27.

Sermon on the Mount, 8—Matt 6:19–23 28.

Sermon on the Mount, 9—Matt 6:24–34 29.

Sermon on the Mount, 10—Matt 7:1–12 30.

6

John Wesley Sermons on Several Occasions

Sermon on the Mount, 11—Matt 7:13–14 31.

Sermon on the Mount, 12—Matt 7:15–20 32.

Sermon on the Mount, 13—Matt 7:21–27 33.

Original, Nature, Property, and Use of

Law—Rom 7:12

34.

Law Established through Faith, 1, The—Rom

3:31

35.

Law Established through Faith, 2, The—Rom

3:31

36.

Nature of Enthusiasm, The—Acts 26:24 37.

Caution against Bigotry, A—Mark 9:38–39 38.

Catholic Spirit—2 Ki 10:15 39.

Christian Perfection—Phil 3:12 40.

Wandering Thoughts—2 Cor 10:5 41.

Satan's Devices—2 Cor 2:11 42.

Scripture Way of Salvation, The—Eph 2:8 43.

Original Sin—Gen 6:5 44.

New Birth, The—John 3:7 45.

Wilderness State, The—John 16:22 46.

Heaviness through Manifold Temptations—1

Pet 1:6

47.

Self-Denial—Luke 9:23 48.

Cure of Evil Speaking, The—Matt 18:15–17 49.

Use of Money, The—Luke 16:9 50.

Good Steward, The—Luke 21:2 51.

Reformation of Manners, The—Ps 94:16 52.

On the Death of Mr. Whitefield—Num 23:10 53.

On Eternity—Ps 90:2 54.

On the Trinity—1 John 5:7 55.

God's Approbation of his Works—Gen 1:31 56.

On the Fall of Man—Gen 3:19 57.

On Predestination—Rom 8:29–30 58.

God's Love to Fallen Man—Rom 5:15 59.

General Deliverence, The—Rom 8:19–22 60.

Mystery of Iniquity, The—2 Thes 2:7 61.

7

John Wesley Sermons on Several Occasions

End of Christ's Coming, The—1 Joh 3:8 62.

General Spread of the Gospel, The—Is 11:9 63.

New Creation, The—Rev 21:5 64.

Duty of Reproving our Neighbor, The—Lev

19:17

65.

Signs of the Times, The—Matt 16:3 66.

On Divine Providence—Luke 12:7 67.

Wisdom of God's Counsels, The—Rom 11:33 68.

Imperfection of Human Knowledge—1 Cor

13:9

69.

Case of Reason Impartially Considered,

The—1 Cor 14:20

70.

Of Good Angels—Heb 1:14 71.

Of Evil Angels—Eph 6:12 72.

Of Hell—Mark 9:48 73.

Of the Church—Eph 4:1–6 74.

On Schism—1 Cor 12:5 75.

On Perfection—Heb 6:1 76.

Spiritual Worship—1 John 5:20 77.

Spiritual Idolatry—1 John 5:21 78.

On Dissipation—1 Cor 7:35 79.

On Friendship with the World—Jas 4:4 80.

In What Sense We Are to Leave the

World—2 Cor 6:17–18

81.

On Temptation—1 Cor 10:13 82.

On Patience—Jas 1:4 83.

Important Question, The—Matt 16:26 84.

On Working out Own Salvation—Phil

2:12–13

85.

Call to Backsliders, A—Ps 77:7–8 86.

Danger of Riches, The—1 Tim 6:9 87.

On Dress—1 Pet 3:3–4 88.

More Excellent Way, The—1 Cor 12:31 89.

Israelite Indeed, An—John 1:47 90.

On Charity—1 Cor 13:1–3 91.

8

John Wesley Sermons on Several Occasions

On Zeal—Gal 4:18 92.

On Redeeming the Time—Eph 5:16 93.

On Family Religion—Josh 24:15 94.

On the Education of Children—Prov 22:6 95.

On Obedience to Parents—Col 3:20 96.

On Obedience to Pastors—Heb 13:17 97.

On Visiting the Sick—Matt 25:36 98.

Reward of Righteousness, The—Matt 25:34 99.

On Pleasing all Men—Rom 15:2 100.

Duty of Constant Communion, The—Luke

22:19

101.

Of Former Times—Ecc 7:10 102.

What is Man?—Ps 8:3–4 103.

On Attending the Church Service—1 Sam

2:17

104.

On Conscience—2 Cor 1:12 105.

On Faith—Heb 11:6 106.

On God's Vineyard—Isa 5:4 107.

On Riches—Matt 19:24 108.

What is Man?—Ps 8:4 109.

On the Discoveries of Faith—Heb 11:1 110.

On the Omnipresence of God—Jer 23:24 111.

Rich Man and Lazarus, The—Luke 16:31 112.

Walking by Sight, and Walking by Faith—2

Cor 5:7

113.

Unity of the Divine Being, The—Mark 12:32 114.

Ministerial Office, The—Heb 5:4 115.

Causes of the Inefficiency of

Christianity—Jer 8:22

116.

On Knowing Christ after the Flesh—2 Cor

5:16

117.

On the Single Eye—Matt 6:22–23 118.

On Worldly Folly—Luke 22:20 119.

On the Wedding Garment—Matt 22:12 120.

Human Life a Dream—Ps 73:20 121.

9

John Wesley Sermons on Several Occasions

On Faith—Heb 11:1 122.

On the Deceitfulness of the Human

Heart—Jer 17:9

123.

Heavenly Treasure in Earthen Vessels,

The—2 Cor 9:7

124.

On Living without God—Eph 2:12 125.

On the Danger of Increasing Riches—Ps

62:10

126.

Trouble and Rest of Good Men, The—Job

3:17

127.

Free Grace—Rom 8:32 128.

Cause and Cure of Earthquakes, The—Ps

46:8

129.

National Sins and Miseries—2 Sam 24:17 130.

Some Account of the Late Work of God . .

.—Ezek 1:16

131.

On Laying the Foundation of the New

Chapel—Num 23:23

132.

On the Death of Rev. Mr. John Fletcher—Ps

37:37

133.

True Christianity Defended—Isa 1:21 134.

On Mourning the Dead—2 Sam 12:23 135.

On Corrupting the Word of God—2 Cor 2:17 136.

On the Resurrection of the Dead—1 Cor

15:35

137.

On Grieving the Holy Spirit—Eph 4:30 138.

On Love—1 Cor 13:3 139.

On Public Diversions—Amos 3:6 140.

On the Holy Spirit—2 Cor 3:17 141.

10

John Wesley Sermons on Several Occasions

1. The following Sermons contain the substance of what I have been preaching for between

eight and nine years last past. [In the year 1747.] During that time I have frequently spoken in

public, on every subject in the ensuing collection; and I am not conscious, that there is any one

point of doctrine, on which I am accustomed to speak in public, which is not here, incidentally, if

not professedly, laid before every Christian reader. Every serious man who peruses these, will

therefore see, in the clearest manner, what these doctrines are which I embrace and teach as the

essentials of true religion.

2. But I am throughly sensible, these are not proposed in such a manner as some may expect.

Nothing here appears in an elaborate, elegant, or oratorical dress. If it had been my desire or design

to write thus, my leisure would not permit. But, in truth, I, at present, designed nothing less; for I

now write, as I generally speak, ad populum, — to the bulk of mankind, to those who neither relish

nor understand the art of speaking; but who, notwithstanding, are competent judges of those truths

which are necessary to present and future happiness. I mention this, that curious readers may spare

themselves the labour of seeking for what they will not find.

3. I design plain truth for plain people: Therefore, of set purpose, I abstain from all nice and

philosophical speculations; from all perplexed and intricate reasonings; and, as far as possible, from

even the show of learning, unless in sometimes citing the original Scripture. I labour to avoid all

words which are not easy to be understood, all which are not used in common life; and, in particular,

those kinds of technical terms that so frequently occur in Bodies of Divinity; those modes of speaking

which men of reading are intimately acquainted with, but which to common people are an unknown

tongue. Yet I am not assured, that I do not sometimes slide into them unawares: It is so extremely

natural to imagine, that a word which is familiar to ourselves is so to all the world.

4. Nay, my design is, in some sense, to forget all that ever I have read in my life. I mean to

speak, in the general, as if I had never read one author, ancient or modern (always excepting the

inspired). I am persuaded, that, on the one hand, this may be a means of enabling me more clearly

to express the sentiments of my heart, while I simply follow the chain of my own thoughts, without

entangling myself with those of other men; and that, on the other, I shall come with fewer weights

11

John Wesley Sermons on Several Occasions

upon my mind, with less of prejudice and prepossession, either to search for myself, or to deliver

to others, the naked truths of the gospel.

5. To candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts

of my heart. I have thought, 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; till, 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 has 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. [A man of one book.] 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; and then the writings

whereby, being dead, they yet speak. And what I thus learn, that I teach.

6. I have accordingly set down in the following sermons what I find in the Bible concerning

the way to heaven; with a view to distinguish this way of God from all those which are the inventions

of men. I have endeavoured to describe the true, the scriptural, experimental religion, so as to omit

nothing which is a real part thereof, and to add nothing thereto which is not. And herein it is more

especially my desire, First, to guard those who are just setting their faces toward heaven, (and who,

having little acquaintance with the things of God, are the more liable to be turned out of the way,)

from formality, from mere outside religion, which has almost driven heart-religion out of the world;

and, Secondly, to warn those who know the religion of the heart, the faith which worketh by love,

lest at any time they make void the law through faith, and so fall back into the snare of the devil.

7. By the advice and at the request of some of my friends, I have prefixed to the other sermons

contained in this volume, three sermons of my own, and one of my Brother’s, preached before the

University of Oxford. My design required some discourses on those heads; and I preferred these

before any others, as being a stronger answer than any which can be drawn up now, to those who

have frequently asserted that we have changed our doctrine of late, and do not preach now what

we did some years ago. Any man of understanding may now judge for himself, when he has

compared the latter with the former sermons.

8. But some may say, I have mistaken the way myself, although I take upon me to teach it to

others. It is probable many will think this, and it is very possible that I have. But I trust,

whereinsoever I have mistaken, my mind is open to conviction. I sincerely desire to be better

informed. I say to God and man, "What I know not, teach thou me!"

9. Are you persuaded you see more clearly than me? It is not unlikely that you may. Then treat

me as you would desire to be treated yourself upon a change of circumstances. Point me out a better

way than I have yet known. Show me it is so, by plain proof of Scripture. And if I linger in the path

I have been accustomed to tread, and am therefore unwilling to leave it, labour with me a little;

take me by the hand, and lead me as I am able to bear. But be not displeased if I entreat you not to

12

John Wesley Sermons on Several Occasions

beat me down in order to quicken my pace: I can go but feebly and slowly at best; then, I should

not be able to go at all. May I not request of you, further, not to give me hard names in order to

bring me into the right way. Suppose I were ever so much in the wrong, I doubt this would not set

me right. Rather, it would make me run so much the farther from you, and so get more and more

out of the way.

10. Nay, perhaps, if you are angry, so shall I be too; and then there will be small hopes of finding

dim the eyes of my soul, that I shall be able to see nothing clearly. For God’s sake, if it be possible

to avoid it, let us not provoke one another to wrath. Let us not kindle in each other this fire of hell;

much less blow it up into a flame. If we could discern truth by that dreadful light, would it not be

loss, rather than gain? For, how far is love, even with many wrong opinions, to be preferred before

truth itself without love! We may die without the knowledge of many truths, and yet be carried into

Abraham’s bosom. But, if we die without love, what will knowledge avail? Just as much as it avails

the devil and his angels!

The God of love forbid we should ever make the trial! May he prepare us for the knowledge

of all truth, by filling our hearts with his love, and with all joy and peace in believing!

1. A gentleman in the west of England informed me a few days ago, that a Clergyman in his

neighbourhood designed to print, in two or three volumes, the Sermons which had been published

in the ten volumes of the Arminian Magazine. I had been frequently solicited to do this myself,

and had as often answered, "I leave this for my executors." But if it must be done before I go hence,

methinks I am the properest person to do it.

2. I intend, therefore, to set about it without delay: And if it pleases God to continue to me a

little longer the use of my understanding and memory, I know not that I can employ them better.

And perhaps I may be better able than another to revise my own writings; in order either to retrench

what is redundant, to supply what is wanting, or to make any farther alterations which shall appear

needful.

3. To make these plain Discourses more useful, I purpose now to range them in proper order;

placing those first which are intended to throw light on some important Christian doctrines; and

1 Most of which were first inserted in the Arminian magazine, and afterwards revised, and published in four volumes, Duodecimo,

in the year 1788.

13

John Wesley Sermons on Several Occasions

afterwards those which more directly relate to some branch of Christian practice: And I shall

endeavour to place them all in such an order that one may illustrate and confirm the other. There

may be the greater need of this, because they were occasionally written, during a course of years,

without any order or connexion at all; just as this or the other subject either occurred to my own

mind, or was suggested to me at various times by one or another friend.

4. To complete the number of twelve Sermons in every volume, I have added six Sermons to

those printed in the Magazines; and I did this the rather, because the subjects were important, and

cannot be too much insisted on.

5. Is there need to apologize to sensible persons for the plainness of my style? A gentleman,

whom I much love and respect, lately informed me, with much tenderness and courtesy, that men

of candour made great allowance for the decay of my faculties; and did not expect me to write now,

either with regard to sentiment or language, as I did thirty or forty years ago. Perhaps they are

decayed; though I am not conscious of it. But is not this a fit occasion to explain myself concerning

the style I use from choice, not necessity? I could even now write as floridly and rhetorically as

ever the admired Dr. B—; but I dare not; because I seek the honour that cometh of God only. What

otherwise, had I time to spare, I should still write just as I do. I should purposely decline, what

many admire, an highly ornamental style. I cannot admire French oratory: I despise it from my

heart. Let those that please be in raptures at the pretty, elegant sentences of Massillon or Bourdabue;

but give me the plain, nervous style of Dr. South, Dr. Bates, or Mr. John Howe: And for elegance,

show me any French writer who exceeds Dean Young, or Mr. Seed. Let who will admire the French

frippery, I am still for plain, sound English.

6. I think a preacher or a writer of Sermons has lost his way when he imitates any of the French

orators; even the most famous of them; even Massillon, or Bourdabue. Only let his language be

plain, proper, and clear, and it is enough. God himself has told us how to speak, both as to the

matter and the manner: "If any man speak," in the name of God, "let him speak as the oracles of

God;" and if he would imitate any part of these above the rest, let it be the First Epistle of St. John.

This is the style, the most excellent style, for every gospel preacher. And let him aim at no more

ornament than he finds in that sentence, which is the sum of the whole gospel, "We love Him,

because He first loved us."

London,

January 1, 1788.

14

John Wesley Sermons on Several Occasions

[Most of these Discourses, it will be observed, were written before Mr. Wesley obtained correct

views of the way of salvation; and as they were not published either with his knowledge or by his

appointment, he should not be made responsible for the sentiments which they contain. That on

the resurrection of the body was only revised and abridged by him; and it is probable that some

others of them were not his composition.

The first Sermon of the series, however, entitled, "True Christianity Defended," is every way

a faithful exposure of that departure from the pure doctrines of Protestantism which then prevailed

in the Church of England, and of that laxity of discipline and of morals which was so awfully

manifest in the University of Oxford, as well as in general society. To deliver such a sermon before

that learned body must have required no small degree of pious resolution; and is a striking display

of that spirit of sacrifice by which Mr. Wesley was actuated. — Edit.]

2 Consisting of eighteen discourses, which were written for insertion in the Arminian magazine, but which were never revised by

Mr. Wesley after their publication.

3 Consisting of seven discourses which were published by Mr. Wesley only in a separate form, and were never, by him, embodied

in any collection of his sermons.

4 Consisting of eight discourses which were published from Mr. Wesley’s manuscripts after his death, but never designed by him

for publication.

15

John Wesley Sermons on Several Occasions

"By grace are ye saved through faith."

1. All the blessings which God hath bestowed upon man are of his mere grace, bounty, or favour;

his free, undeserved favour; favour altogether undeserved; man having no claim to the least of his

mercies. It was free grace that "formed man of the dust of the ground, and breathed into him a

living soul," and stamped on that soul the image of God, and "put all things under his feet." The

same free grace continues to us, at this day, life, and breath, and all things. For there is nothing we

are, or have, or do, which can deserve the least thing at God’s hand. "All our works, Thou, O God,

hast wrought in us." These, therefore, are so many more instances of free mercy: and whatever

righteousness may be found in man, this is also the gift of God.

2. Wherewithal then shall a sinful man atone for any the least of his sins? With his own works?

No. Were they ever so many or holy, they are not his own, but God’s. But indeed they are all unholy

and sinful themselves, so that every one of them needs a fresh atonement. Only corrupt fruit grows

on a corrupt tree. And his heart is altogether corrupt and abominable; being "come short of the

glory of God," the glorious righteousness at first impressed on his soul, after the image of his great

Creator. Therefore, having nothing, neither righteousness nor works, to plead, his mouth is utterly

stopped before God.

3. If then sinful men find favour with God, it is "grace upon grace!" If God vouchsafe still to

pour fresh blessings upon us, yea, the greatest of all blessings, salvation; what can we say to these

things, but, "Thanks be unto God for his unspeakable gift!" And thus it is. herein "God commendeth

his love toward us, in that, while we were yet sinners, Christ died" to save us "By grace" then "are

ye saved through faith." Grace is the source, faith the condition, of salvation.

Now, that we fall not short of the grace of God, it concerns us carefully to inquire, —

I. What faith it is through which we are saved.

II. What is the salvation which is through faith.

III. How we may answer some objections.

I. What faith it is through which we are saved.

1. And, first, it is not barely the faith of a heathen.

Now, God requireth of a heathen to believe, "that God is; that he is a rewarder of them that

diligently seek him;" and that he is to be sought by glorifying him as God, by giving him thanks

5 Preached at St. Mary’s, Oxford, before the University, on June 18, 1738.

16

John Wesley Sermons on Several Occasions

for all things, and by a careful practice of moral virtue, of justice, mercy, and truth, toward their

fellow creatures. A Greek or Roman, therefore, yea, a Scythian or Indian, was without excuse if

he did not believe thus much: the being and attributes of God, a future state of reward and

punishment, and the obligatory nature of moral virtue. For this is barely the faith of a heathen.

2. Nor, secondly, is it the faith of a devil, though this goes much farther than that of a heathen.

For the devil believes, not only that there is a wise and powerful God, gracious to reward, and just

to punish; but also, that Jesus is the Son of God, the Christ, the Saviour of the world. So we find

him declaring, in express terms, "I know Thee who Thou art; the Holy One of God" (Luke 4:34).

Nor can we doubt but that unhappy spirit believes all those words which came out of the mouth of

the Holy One, yea, and whatsoever else was written by those holy men of old, of two of whom he

was compelled to give that glorious testimony, "These men are the servants of the most high God,

who show unto you the way of salvation." Thus much, then, the great enemy of God and man

believes, and trembles in believing, —that God was made manifest in the flesh; that he will "tread

all enemies under his feet;" and that "all Scripture was given by inspiration of God." Thus far goeth

the faith of a devil.

3. Thirdly. The faith through which we are saved, in that sense of the word which will hereafter

be explained, is not barely that which the Apostles themselves had while Christ was yet upon earth;

though they so believed on him as to "leave all and follow him;" although they had then power to

work miracles, to "heal all manner of sickness, and all manner of disease;" yea, they had then

"power and authority over all devils;" and, which is beyond all this, were sent by their Master to

"preach the kingdom of God."

4. What faith is it then through which we are saved? It may be answered, first, in general, it is

a faith in Christ: Christ, and God through Christ, are the proper objects of it. herein, therefore, it is

sufficiently, absolutely distinguished from the faith either of ancient or modern heathens. And from

the faith of a devil it is fully distinguished by this: it is not barely a speculative, rational thing, a

cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart. For thus saith

the Scripture, "With the heart man believeth unto righteousness;" and, "If thou shalt confess with

thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead,

thou shalt be saved."

5. And herein does it differ from that faith which the Apostles themselves had while our Lord

was on earth, that it acknowledges the necessity and merit of his death, and the power of his

resurrection. It acknowledges his death as the only sufficient means of redeeming man from death

eternal, and his resurrection as the restoration of us all to life and immortality; inasmuch as he "was

delivered for our sins, and rose again for our justification." Christian faith is then, not only an assent

to the whole gospel of Christ, but also a full reliance on the blood of Christ; a trust in the merits of

his life, death, and resurrection; a recumbency upon him as our atonement and our life, as given

for us, and living in us; and, in consequence hereof, a closing with him, and cleaving to him, as our

"wisdom, righteousness, sanctification, and redemption," or, in one word, our salvation.

II. What salvation it is, which is through this faith, is the Second thing to be considered.

1. And, First, whatsoever else it imply, it is a present salvation. It is something attainable, yea,

actually attained, on earth, by those who are partakers of this faith. For thus saith the Apostle to

17

John Wesley Sermons on Several Occasions

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.

3. First. From the guilt of all past sin: for, whereas all the world is guilty before God, insomuch

that should he "be extreme to mark what is done amiss, there is none that could abide it;" and

whereas, "by the law is" only "the knowledge of sin," but no deliverance from it, so that, "by"

fulfilling "the deeds of the law, no flesh can be justified in his sight": now, "the righteousness of

God, which is by faith of Jesus Christ, is manifested unto all that believe." Now, "they are justified

freely by his grace, through the redemption that is in Jesus Christ." "Him God hath set forth to be

a propitiation through faith in his blood, to declare his righteousness for (or by) the remission of

the sins that are past." Now hath Christ taken away "the curse of the law, being made a curse for

us." he hath "blotted out the handwriting that was against us, taking it out of the way, nailing it to

his cross." "There is therefore no condemnation now to them which" believe "in Christ Jesus."

4. And being saved from guilt, they are saved from fear. Not indeed from a filial fear of

offending; but from all servile fear; from that fear which hath torment; from fear of punishment;

from fear of the wrath of God, whom they now no longer regard as a severe Master, but as an

indulgent Father. "They have not received again the spirit of bondage, but the Spirit of adoption,

whereby they cry, Abba, Father: the Spirit itself also bearing witness with their spirits, that they

are the children of God." They are also saved from the fear, though not from the possibility, of

falling away from the grace of God, and coming short of the great and precious promises. Thus

have they "peace with God through our Lord Jesus Christ. They rejoice in hope of the glory of

God. And the love of God is shed abroad in their hearts, through the Holy Ghost, which is given

unto them." And hereby they are persuaded (though perhaps not at all times, nor with the same

fullness of persuasion), that "neither death, nor life, nor things present, nor things to come, nor

height, nor depth, nor any other creature, shall be able to separate them from the love of God, which

is in Christ Jesus our Lord."

5. Again: through this faith they are saved from the power of sin, as well as from the guilt of

it. So the Apostle declares, "Ye know that he was manifested to take away our sins; and in him is

no sin. Whosoever abideth in him sinneth not" (1 John 3:5ff.). Again, "Little children, let no man

deceive you. he that committeth sin is of the devil. Whosoever believeth is born of God. And

whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin,

because he is born of God." Once more: "We know that whosoever is born of God sinneth not; but

he that is begotten of God keepeth himself, and that wicked one toucheth him not" (1 John 5:18).

6. he that is, by faith, born of God sinneth not (1.) by any habitual sin; for all habitual sin is sin

reigning: But sin cannot reign in any that believeth. Nor (2.) by any wilful sin: for his will, while

he abideth in the faith, is utterly set against all sin, and abhorreth it as deadly poison. Nor (3.) By

any sinful desire; for he continually desireth the holy and perfect will of God. and any tendency to

an unholy desire, he by the grace of God, stifleth in the birth. Nor (4.) Doth he sin by infirmities,

whether in act, word, or thought; for his infirmities have no concurrence of his will; and without

18

John Wesley Sermons on Several Occasions

this they are not properly sins. Thus, "he that is born of God doth not commit sin": and though he

cannot say he hath not sinned, yet now "he sinneth not."

7. This then is the salvation which is through faith, even in the present world: a salvation from

largest sense, implies a deliverance from guilt and punishment, by the atonement of Christ actually

applied to the soul of the sinner now believing on him, and a deliverance from the power of sin,

on in the might of the Lord his God, from faith to faith, from grace to grace, until at length, he come

unto "a perfect man, unto the measure of the stature of the fullness of Christ."

III. The first usual objection to this is,

1. That to preach salvation or justification, by faith only, is to preach against holiness and good

works. To which a short answer might be given: "It would be so, if we spake, as some do, of a faith

which was separate from these; but we speak of a faith which is not so, but productive of all good

works, and all holiness."

2. But it may be of use to consider it more at large; especially since it is no new objection, but

as old as St. Paul’s time. For even then it was asked, "Do we not make void the law through faith?"

We answer, First, all who preach not faith do manifestly make void the law; either directly and

grossly, by limitations and comments that eat out all the spirit of the text; or indirectly, by not

pointing out the only means whereby it is possible to perform it. Whereas, Secondly, "we establish

the law," both by showing its full extent and spiritual meaning; and by calling all to that living way,

whereby "the righteousness of the law may be fulfilled in them." These, while they trust in the

blood of Christ alone, use all the ordinances which he hath appointed, do all the "good works which

he had before prepared that they should walk therein," and enjoy and manifest all holy and heavenly

tempers, even the same mind that was in Christ Jesus.

3. But does not preaching this faith lead men into pride? We answer, Accidentally it may:

therefore ought every believer to be earnestly cautioned, in the words of the great Apostle "Because

of unbelief," the first branches "were broken off: and thou standest by faith. Be not high-minded,

but fear. If God spared not the natural branches, take heed lest he spare not thee. Behold therefore

the goodness and severity of God! On them which fell, severity; but towards thee, goodness, if thou

continue in his goodness; otherwise thou also shalt be cut off." And while he continues therein, he

will remember those words of St. Paul, foreseeing and answering this very objection (Rom. 3:27),

"Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith." If

a man were justified by his works, he would have whereof to glory. But there is no glorying for

him "that worketh not, but believeth on him that justifieth the ungodly" (Rom. 4:5). To the same

effect are the words both preceding and following the text (Eph. 2:4ff.): "God, who is rich in mercy,

even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved),

that he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus.

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

19

John Wesley Sermons on Several Occasions

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.

4. "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." And he can do much work

in a short time. Many are the examples, in the Acts of the Apostles, of God’s working this faith in

men’s hearts, even like lightning falling from heaven. So in the same hour that Paul and Silas began

to preach, the jailer repented, believed, and was baptized; as were three thousand, by St. Peter, on

the day of Pentecost, who all repented and believed at his first preaching And, blessed be God,

there are now many living proofs that he is still "mighty to save."

5. Yet to the same truth, placed in another view, a quite contrary objection is made: "If a man

cannot be saved by all that he can do, this will drive men to despair." True, to despair of being

saved by their own works, their own merits, or righteousness. And so it ought; for none can trust

in the merits of Christ, till he has utterly renounced his own. he that "goeth about to stablish his

own righteousness" cannot receive the righteousness of God. The righteousness which is of faith

cannot be given him while he trusteth in that which is of the law.

6. But this, it is said, is an uncomfortable doctrine. The devil spoke like himself, that is, without

either truth or shame, when he dared to suggest to men that it is such. It is the only comfortable

one, it is "very full of comfort," to all self-destroyed, self-condemned sinners. That "whosoever

believeth on him shall not be ashamed that the same Lord over all is rich unto all that call upon

him": here is comfort, high as heaven, stronger than death! What! Mercy for all? For Zacchaeus,

a public robber? For Mary Magdalene, a common harlot? Methinks I hear one say "Then I, even

I, may hope for mercy!" And so thou mayest, thou afflicted one, whom none hath comforted! God

will not cast out thy prayer. Nay, perhaps he may say the next hour, "Be of good cheer, thy sins

are forgiven thee;" so forgiven, that they shall reign over thee no more; yea, and that "the Holy

Spirit shall bear witness with thy spirit that thou art a child of God." O glad tidings! tidings of great

joy, which are sent unto all people! "Ho, every one that thirsteth, come ye to the waters: Come ye,

and buy, without money and without price." Whatsoever your sins be, "though red like crimson,"

though more than the hairs of your head, "return ye unto the Lord, and he will have mercy upon

you, and to our God, for he will abundantly pardon."

7. When no more objections occur, then we are simply told that salvation by faith only ought

not to be preached as the first doctrine, or, at least, not to be preached at all. But what saith the

Holy Ghost? "Other foundation can no man lay than that which is laid, even Jesus Christ." So then,

that "whosoever believeth on him shall be saved," is, and must be, the foundation of all our

preaching; that is, must be preached first. "Well, but not to all." To whom, then are we not to preach

it? Whom shall we except? The poor? Nay; they have a peculiar right to have the gospel preached

unto them. The unlearned? No. God hath revealed these things unto unlearned and ignorant men

20

John Wesley Sermons on Several Occasions

from the beginning. The young? By no means. "Suffer these," in any wise, "to come unto Christ,

and forbid them not." The sinners? Least of all. "He came not to call the righteous, but sinners to

repentance." Why then, if any, we are to except the rich, the learned, the reputable, the moral men.

And, it is true, they too often except themselves from hearing; yet we must speak the words of our

Lord. For thus the tenor of our commission runs, "Go and preach the gospel to every creature." If

any man wrest it, or any part of it, to his destruction, he must bear his own burden. But still, "as

the Lord liveth, whatsoever the Lord saith unto us, that we will speak."

8. At this time, more especially, will we speak, that "by grace are ye saved through faith":

because, never was the maintaining this doctrine more seasonable than it is at this day. Nothing

but this can effectually prevent the increase of the Romish delusion among us. It is endless to attack,

one by one, all the errors of that Church. But salvation by faith strikes at the root, and all fall at

and foundation of the Christian religion, that first drove Popery out of these kingdoms; and it is

this alone can keep it out. Nothing but this can give a check to that immorality which hath

"overspread the land as a flood." Can you empty the great deep, drop by drop? Then you may

reform us by dissuasives from particular vices. But let the "righteousness which is of God by faith

be brought in, and so shall its proud waves be stayed. Nothing but this can stop the mouths of those

who "glory in their shame, and openly deny the Lord that bought them." They can talk as sublimely

of the law, as he that hath it written by God in his heart To hear them speak on this head might

incline one to think they were not far from the kingdom of God: but take them out of the law into

the gospel; begin with the righteousness of faith; with Christ, "the end of the law to every one that

believeth;" and those who but now appeared almost, if not altogether, Christians, stand confessed

the sons of perdition; as far from life and salvation (God be merciful unto them!) as the depth of

hell from the height of heaven.

9. For this reason the adversary so rages whenever "salvation by faith" is declared to the world:

for this reason did he stir up earth and hell, to destroy those who first preached it. And for the same

reason, knowing that faith alone could overturn the foundations of his kingdom, did he call forth

all his forces, and employ all his arts of lies and calumny, to affright Martin Luther from reviving

it. Nor can we wonder thereat; for, as that man of God observes, "How would it enrage a proud,

strong man armed, to be stopped and set at nought by a little child coming against him with a reed

in his hand!" especially when he knew that little child would surely overthrow him, and tread him

under foot. Even so, Lord Jesus! Thus hath Thy strength been ever "made perfect in weakness!"

Go forth then, thou little child that believest in him, and his "right hand shall teach thee terrible

things !" Though thou art helpless and weak as an infant of days, the strong man shall not be able

to stand before thee. Thou shalt prevail over him, and subdue him, and overthrow him and trample

him under thy feet. Thou shalt march on, under the great Captain of thy salvation, "conquering and

to conquer," until all thine enemies are destroyed, and "death is swallowed up in victory."

Now, thanks be to God, which giveth us the victory through our Lord Jesus Christ; to whom,

with the Father and the Holy Ghost, be blessing, and glory, and wisdom, and thanksgiving, and

honour, and power, and might, for ever and ever. Amen

21

John Wesley Sermons on Several Occasions

"Almost thou persuadest me to be a Christian."

AND many there are who go thus far: ever since the Christian religion was in the world, there

have been many in every age and nation who were almost persuaded to be Christians. But seeing

suppose, will make any question of this; especially, since by heathen honesty here, I mean, not that

which is recommended in the writings of their philosophers only, but such as the common heathens

expected one of another, and many of them actually practised. By the rules of this they were taught

that they ought not to be unjust; not to take away their neighbour’s goods, either by robbery or

theft; not to oppress the poor, neither to use extortion toward any; not to cheat or overreach either

the poor or rich, in whatsoever commerce they had with them; to defraud no man of his right; and,

if it were possible, to owe no man anything.

2. Again: the common heathens allowed, that some regard was to be paid to truth, as well as to

justice. And, accordingly, they not only held him in abomination who was forsworn, who called

God to witness to a lie; but him also who was known to be a slanderer of his neighbour, who falsely

accused any man. And indeed, little better did they esteem wilful liars of any sort, accounting them

the disgrace of human kind, and the pests of society.

3. Yet again: there was a sort of love and assistance which they expected one from another.

They expected whatever assistance any one could give another, without prejudice to himself. And

this they extended not only to those little offices of humanity which are performed without any

expense or labour, but likewise to the feeding the hungry, if they had food to spare; the clothing

the naked with their own superfluous raiment; and, in general. the giving, to any that needed, such

things as they needed not themselves. Thus far, in the lowest account of it, heathen honesty went;

Christian. Accordingly, the almost Christian does nothing which the gospel forbids. he taketh not

the name of God in vain; he blesseth, and curseth not; he sweareth not at all, but his communication

is, yea, yea; nay, nay. he profanes not the day of the Lord, nor suffers it to be profaned, even by

the stranger that is within his gates. he not only avoids all actual adultery, fornication, and

6 (text from the 1872 edition)

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

22

John Wesley Sermons on Several Occasions

uncleanness, but every word or look that either directly or indirectly tends thereto; nay, and all idle

words, abstaining both from detraction, backbiting, talebearing, evil speaking, and from "all foolish

all conversation that is not "good to the use of edifying," and that, consequently, "grieves the Holy

Spirit of God, whereby we are sealed to the day of redemption."

5. He abstains from "wine wherein is excess"; from revellings and gluttony. He avoids, as much

as in him lies, all strife and contention, continually endeavouring to live peaceably with all men.

And, if he suffer wrong, he avengeth not himself, neither returns evil for evil. he is no railer, no

brawler, no scoffer, either at the faults or infirmities of his neighbour. he does not willingly wrong,

hurt, or grieve any man; but in all things act and speaks by that plain rule, "Whatsoever thou

wouldest not he should do unto thee, that do not thou to another."

6. And in doing good, he does not confine himself to cheap and easy offices of kindness, but

labours and suffers for the profit of many, that by all means he may help some. In spite of toil or

pain, "whatsoever his hand findeth to do, he doeth it with his might;" whether it be for his friends,

or for his enemies; for the evil, or for the good. For being "not slothful" in this, or in any "business,"

as he "hath opportunity" he doeth "good," all manner of good, "to all men;" and to their souls as

well as their bodies. he reproves the wicked, instructs the ignorant, confirms the wavering, quickens

the good, and comforts the afflicted. he labours to awaken those that sleep; to lead those whom

God hath already awakened to the "Fountain opened for sin and for uncleanness," that they may

wash therein and be clean; and to stir up those who are saved through faith, to adorn the gospel of

Christ in all things.

7. he that hath the form of godliness uses also the means of grace; yea, all of them, and at all

opportunities. he constantly frequents the house of God; and that, not as the manner of some is,

who come into the presence of the Most High, either loaded with gold and costly apparel, or in all

the gaudy vanity of dress, and either by their unseasonable civilities to each other, or the impertinent

gaiety of their behaviour, disclaim all pretensions to the form as well as to the power of godliness.

Would to God there were none even among ourselves who fall under the same condemnation! who

come into this house, it may be, gazing about, or with all the signs of the most listless, careless

are entering upon; who, during that awful service, are either asleep, or reclined in the most convenient

posture for it; or, as though they supposed God was asleep, talking with one another, or looking

round, as utterly void of employment. Neither let these be accused of the form of godliness. No;

he who has even this, behaves with seriousness and attention, in every part of that solemn service.

More especially, when he approaches the table of the Lord, it is not with a light or careless behaviour,

but with an air, gesture, and deportment which speaks nothing else but "God be merciful to me a

sinner!"

8. To this, if we add the constant use of family prayer, by those who are masters of families,

and the setting times apart for private addresses to God, with a daily seriousness of behaviour; he

who uniformly practises this outward religion, has the form of godliness. There needs but one thing

(III.) 9. By sincerity I mean, a real, inward principle of religion, from whence these outward

actions flow. And, indeed if we have not this, we have not heathen honesty; no, not so much of it

as will answer the demand of a heathen Epicurean poet. Even this poor wretch, in his sober intervals,

is able to testify,

23

John Wesley Sermons on Several Occasions

Oderunt peccare boni, virtutis amore;

Oderunt peccare mali, formidine poenae.

[Good men avoid sin from the love of virtue;

Wicked men avoid sin from a fear of punishment.]

So that, if a man only abstains from doing evil in order to avoid punishment, Non pasces in

cruce corvos, [Thou shalt not be hanged.], saith the Pagan; there, "thou hast thy reward." But even

from the same motive, viz., to avoid punishment, to avoid the loss of his friends, or his gain, or his

reputation, should not only abstain from doing evil, but also do ever so much good; yea, and use

If he has no better principle in his heart, he is only a hypocrite altogether.

serve God, a hearty desire to do his will. It is necessarily implied, that a man have a sincere view

of pleasing God in all things; in all his conversation; in all his actions; in all he does or leaves

This is the moving principle, both in his doing good, his abstaining from evil, and his using the

ordinances of God.

11. But here it will probably be inquired, "Is it possible that any man living should go so far as

a Christian, I learn, not only from the oracles of God, but also from the sure testimony of experience.

12. Brethren, great is "my boldness towards you in this behalf." And "forgive me this wrong,"

if I declare my own folly upon the house-top, for yours and the gospel’s sake. —Suffer me, then,

to speak freely of myself, even as of another man. I am content to be abased, so ye may be exalted,

and to be yet more vile for the glory of my Lord.

13. I did go thus far for many years, as many of this place can testify; using diligence to eschew

all evil, and to have a conscience void of offence; redeeming the time; buying up every opportunity

of doing all good to all men; constantly and carefully using all the public and all the private means

of grace; endeavouring after a steady seriousness of behaviour, at all times, and in all places; and,

God is my record, before whom I stand, doing all this in sincerity; having a real design to serve

God; a hearty desire to do his will in all things; to please him who had called me to "fight the good

fight," and to "lay hold of eternal life." Yet my own conscience beareth me witness in the Holy

answer,

(I.) 1. First. The love of God. For thus saith his word, "Thou shalt love the Lord thy God with

all thy heart, and with all thy soul, and with all thy mind, and with all thy strength." Such a love is

this, as engrosses the whole heart, as rakes up all the affections, as fills the entire capacity of the

soul and employs the utmost extent of all its faculties. he that thus loves the Lord his God, his spirit

continually "rejoiceth in God his Saviour." his delight is in the Lord, his Lord and his All, to whom

"in everything he giveth thanks. All his desire is unto God, and to the remembrance of his name."

his heart is ever crying out, "Whom have I in heaven but Thee? and there is none upon earth that

I desire beside Thee." Indeed, what can he desire beside God? Not the world, or the things of the

24

John Wesley Sermons on Several Occasions

world: for he is "crucified to the world, and the world crucified to him." he is crucified to "the

desire of the flesh, the desire of the eye, and the pride of life." Yea, he is dead to pride of every

kind: for "love is not puffed up" but "he that dwelling in love, dwelleth in God, and God in him,"

is less than nothing in his own eyes.

For thus said our Lord in the following words, "Thou shalt love thy neighbour as thyself" If any

man ask, "Who is my neighbour?" we reply, Every man in the world; every child of his who is the

Father of the spirits of all flesh. Nor may we in any wise except our enemies or the enemies of God

and their own souls. But every Christian loveth these also as himself, yea, "as Christ loved us." he

that would more fully understand what manner of love this is, may consider St. Paul’s description

of it. It is "long-suffering and kind." It "envieth not." It is not rash or hasty in judging. It "is not

puffed up;" but maketh him that loves, the least, the servant of all. Love "doth not behave itself

unseemly," but becometh "all things to all men." She "seeketh not her own;" but only the good of

others, that they may be saved. "Love is not provoked." It casteth out wrath, which he who hath is

wanting in love. "It thinketh no evil. It rejoiceth not in iniquity, but rejoiceth in the truth. It covereth

all things, believeth all things, hopeth all things, endureth all things."

(III.) 3. There is yet one thing more that may be separately considered, though it cannot actually

the ground of all, even faith. Very excellent things are spoken of this throughout the oracles of

God. "Every one," saith the beloved disciple, "that believeth is born of God." "To as many as

received him, gave he power to become the sons of God. even to them that believe on his name."

And "this is the victory that overcometh the world, even our faith." Yea, our Lord himself declares,

"He that believeth in the Son hath everlasting life; and cometh not into condemnation, but is passed

from death unto life."

4. But here let no man deceive his own soul. "It is diligently to be noted, the faith which bringeth

not forth repentance, and love, and all good works, is not that right living faith, but a dead and

devilish one. For, even the devils believe that Christ was born of a virgin: that he wrought all kinds

of miracles, declaring himself very God: that, for our sakes, he suffered a most painful death, to

redeem us from death everlasting; that he rose again the third day: that he ascended into heaven,

and sitteth at the right hand of the Father and at the end of the world shall come again to judge both

the quick and dead. These articles of our faith the devils believe, and so they believe all that is

written in the Old and New Testament. And yet for all this faith, they be but devils. They remain

still in their damnable estate lacking the very true Christian faith." [Homily on the Salvation of

Man.]

5. "The right and true Christian faith is" (to go on the words of our own Church), "not only to

believe that Holy Scripture and the Articles of our Faith are true, but also to have a sure trust and

confidence to be saved from everlasting damnation by Christ. It is a sure trust and confidence which

a man hath in God, that, by the merits of Christ, his sins are forgiven, and he reconciled to the

favour of God; whereof doth follow a loving heart, to obey his commandments."

6. Now, whosoever has this faith, which "purifies the heart" (by the power of God, who dwelleth

therein) from "pride, anger, desire, from all unrighteousness" from "all filthiness of flesh and spirit;"

which fills it with love stronger than death, both to God and to all mankind; love that doeth the

works of God, glorying to spend and to be spent for all men, and that endureth with joy, not only

the reproach of Christ, the being mocked, despised, and hated of all men, but whatsoever the wisdom

25

John Wesley Sermons on Several Occasions

of God permits the malice of men or devils to inflict,—whosoever has this faith thus working by

love is not almost only, but altogether, a Christian.

7. But who are the living witnesses of these things? I beseech you, brethren, as in the presence

of that God before whom "hell and destruction are without a covering—how much more the hearts

of the children of men?"—that each of you would ask his own heart, "Am I of that number? Do I

so far practise justice, mercy, and truth, as even the rules of heathen honesty require? If so, have I

is forbidden in the written Word of God? Do I, whatever good my hand findeth to do, do it with

my might? Do I seriously use all the ordinances of God at all opportunities? And is all this done

with a sincere design and desire to please God in all things?"

8. Are not many of you conscious, that you never came thus far; that you have not been even

almost a Christian; that you have not come up to the standard of heathen honesty; at least, not to

the form of Christian godliness?—much less hath God seen sincerity in you, a real design of pleasing

him in all things. You never so much as intended to devote all your words and works. your business,

studies, diversions, to his glory. You never even designed or desired, that whatsoever you did should

be done "in the name of the Lord Jesus," and as such should be "a spiritual sacrifice, acceptable to

God through Christ."

9. But, supposing you had, do good designs and good desires make a Christian? By no means,

unless they 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?

10. The God and Father of our Lord Jesus Christ, who now standeth in the midst of us, knoweth,

that if any man die without this faith and this love, good it were for him that he had never been

born. Awake, then, thou that sleepest, and call upon thy God: call in the day when he may be found.

Let him not rest, till he make his "goodness to pass before thee;" till he proclaim unto thee the name

of the Lord, "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in

goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sin."

Let no man persuade thee, by vain words, to rest short of this prize of thy high calling. But cry unto

him day and night, who, "while we were without strength, died for the ungodly," until thou knowest

in whom thou hast believed, and canst say, "My Lord, and my God!" Remember, "always to pray,

and not to faint," till thou also canst lift up thy hand unto heaven, and declare to him that liveth for

ever and ever, "Lord, Thou knowest all things, Thou knowest that I love Thee."

11. May we all thus experience what it is to be, not almost only; but altogether Christians; being

justified freely by his grace, through the redemption that is in Jesus; knowing we have peace with

God through Jesus Christ; rejoicing in hope of the glory of God; and having the love of God shed

abroad in our hearts, by the Holy Ghost given unto us!

26

John Wesley Sermons on Several Occasions

"Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light."

IN discoursing on these words, I shall, with the help of God, —

First. Describe the sleepers, to whom they are spoken:

Secondly. Enforce the exhortation, "Awake, thou that sleepest, and arise from the dead:" And,

Thirdly. Explain the promise made to such as do awake and arise: "Christ shall give thee light."

I. 1. And first, as to the sleepers here spoken to. By sleep is signified the natural state of man;

that deep sleep of the soul, into which the sin of Adam hath cast all who spring from his loins: That

supineness, indolence, and stupidity, that insensibility of his real condition, wherein every man

comes Into the world, and continues till the voice of God awakes him.

2. Now, "they that sleep, sleep in the night." The state of nature is a state of utter darkness; a

state wherein "darkness covers the earth, and gross darkness the people." The poor unawakened

sinner, how much knowledge soever he may have as to other things, has no knowledge of himself:

in this respect "he knoweth nothing yet as he ought to know." He knows not that he is a fallen spirit,

whose only business in the present world, is to recover from his fall, to regain that image of God

change, that "birth from above," figured out by baptism, which is the beginning of that total

renovation. that sanctification of spirit, soul, and body, "without which no man shall see the Lord."

3. Full of all diseases as he is, he fancies himself in perfect health. Fast bound in misery and

iron, he dreams that he is at liberty. he says, "Peace! Peace!" while the devil, as "a strong, man

armed," is in full possession of his soul. he sleeps on still and takes his rest, though hell is moved

from beneath to meet him; though the pit from whence there is no return hath opened its mouth to

swallow him up. A fire is kindled around him, yet he knoweth it not; yea, it burns him, yet he lays

it not to heart.

4. By one who sleeps, we are, therefore, to understand (and would to God we might all understand

it!) a sinner satisfied in his sins; contented to remain in his fallen state, to live and die without the

image of God; one who is ignorant both of his disease, and of the only remedy for it; one who never

was warned, or never regarded the warning voice of God, "to flee from the wrath to come;" one

that never yet saw he was in danger of hell-fire, or cried out in the earnestness of his soul, "What

must I do to be saved?"

5. If this sleeper be not outwardly vicious, his sleep is usually the deepest of all: whether he be

of the Laodicean spirit, "neither cold nor hot," but a quiet, rational, inoffensive, good-natured

professor of the religion of his fathers; or whether he be zealous and orthodox, and, "after the most

8 (text from the 1872 edition)

9 Preached on Sunday April 4, 1742, before the University of Oxford, by the Rev. Charles Wesley, M.A. Student of Christ-Church.

27

John Wesley Sermons on Several Occasions

straitest sect of our religion," live "a Pharisee;" that is, according to the scriptural account, one that

justifies himself; one that labours to establish his own righteousness, as the ground of his acceptance

with God.

6. This is he, who, "having a form of godliness, denies the power thereof;" yea, and probably

reviles it, wheresoever it is found, as mere extravagance and delusion. Meanwhile, the wretched

self-deceiver thanks God, that he is "not as other men are; adulterers, unjust, extortioners": no, he

doeth no wrong to any man. he "fasts twice in a week," uses all the means of grace, is constant at

church and sacrament, yea, and "gives tithes of all that he has;" does all the good that he can

"touching the righteousness of the law," he is "blameless": he wants nothing of godliness, but the

power; nothing of religion, but the spirit; nothing of Christianity, but the truth and the life.

7. But know ye not, that, however highly esteemed among men such a Christian as this may

be, he is an abomination in the sight of God, and an heir of every woe which the Son of God,

yesterday, to-day, and for ever, denounces against "scribes and Pharisees, hypocrites"? he hath

"made clean the outside of the cup and the platter," but within is full of all filthiness. "An evil

disease cleaveth still unto him, so that his inward parts are very wickedness." Our Lord fitly compares

him to a "painted sepulchre," which "appears beautiful without;" but, nevertheless, is "full of dead

men’s bones, and of all uncleanness." The bones indeed are no longer dry; the sinews and flesh are

come upon them, and the skin covers them above: but there is no breath in them, no Spirit of the

living God. And, "if any man have not the Spirit of Christ, he is none of his." "Ye are Christ’s, if

so be that the Spirit of God dwell in you": but, if not, God knoweth that ye abide in death, even

until now.

8. This is another character of the sleeper here spoken to. he abides in death, though he knows

it not. he is dead unto God, "dead in trespasses and sins." For, "to be carnally minded is death"

Even as it is written, "By one man sin entered into the world, and death by sin; and so death passed

upon all men;" not only temporal death, but likewise spiritual and eternal. "In that day that thou

eatest," said God to Adam, "thou shalt surely die;" not bodily (unless as he then became mortal),

but spiritually: thou shalt lose the life of thy soul; thou shalt die to God: shalt be separated from

him, thy essential life and happiness.

9. Thus first was dissolved the vital union of our soul with God; insomuch that "in the midst

of" natural "life, we are" now in spiritual "death." And herein we remain till the Second Adam

becomes a quickening Spirit to us; till he raises the dead, the dead in sin, in pleasure, riches or

honours. But, before any dead soul can live, he "hears" (hearkens to) "the voice of the Son of God":

he is made sensible of his lost estate, and receives the sentence of death in himself. he knows himself

to be "dead while he liveth;" dead to God, and all the things of God; having no more power to

perform the actions of a living Christian, than a dead body to perform the functions of a living man.

10. And most certain it is, that one dead in sin has not "senses exercised to discern spiritual

good and evil." "Having eyes, he sees not; he hath ears, and hears not." he doth not "taste and see

that the Lord is gracious." he "hath not seen God at any time," nor "heard his voice," nor "handled

the word of life." In vain is the name of Jesus "like ointment poured forth, and all his garments

smell of myrrh, aloes, and cassia." The soul that sleepeth in death hath no perception of any objects

of this kind. his heart is "past feeling," and understandeth none of these things.

11. And hence, having no spiritual senses, no inlets of spiritual knowledge, the natural man