"What Have I Learned of Myself?"
"WHAT HAVE I LEARNED OF MYSELF?" — 29
bring upon me. But does all this (be it more or less, it does not matter) make me acceptable to God? Does all I ever did or can know, say, give, do, or suffer, justify me in his sight? Yea, or the constant use of all the means of grace? (Which, nevertheless, is meet, right, and our bounden duty.) Or that I know nothing of myself? That I am, as touching outward, moral righteousness blameless? Or (to come closer yet) that I have a rational conviction of all the truths of Christianity? Does all this give me a claim to the holy, heavenly, divine character of a Christian? By no means. If the Oracles of God are true, all these things, though when ennobled by faith in Christ are holy and just and good, yet without it they are dross, fit only to be purged away by the unquenchable fire.
This, then, have I learned in the ends of the earth:
That I have fallen short of the glory of God.
That my whole heart is altogether corrupt and abominable, and consequently so is my whole life
(since it cannot be that a bad tree should bear good fruit).
That alienated as | am from the life of God, | am a child of wrath, an heir of hell.
That my own works, my own sufferings, my own righteousness, are so far from reconciling me to an offended God, so far from making any atonement for the least of those sins, which are more in number than the hairs of my head, that the most specious of them need an atonement themselves, or they cannot abide his righteous judgment.
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That having the sentence of death in my heart, and having nothing in or of myself to plead, I have no hope but that of being justified freely, through the redemption that is in Jesus. | have no hope but that if I seek I shall find Christ, and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith.
If it be said that I have faith (for many such things have I heard, from many miserable comforters), I answer, so have the devils —a sort of faith.
But still they are strangers to the covenant of promise.
So the apostles have even at Cana in Galilee, when Jesus first revealed his glory. Even then they, in a way, believed in him. But they had not then the faith that conquers the world. The faith I want is, "a sure trust and confidence in God, that, through the merits of Christ, my sins are forgiven and I reconciled to the favor of God." I want that faith that Saint Paul recommends to all the world, especially in his Epistle to the Romans: that faith that enables every one that has it to cry out, "It is no longer I who live, but it is
Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me." | want that faith that none can have without knowing that they have it (though many imagine they have it, who do not). For those who have it are freed from sin. The whole body of sin is destroyed in them. They are freed from fear, having peace with God through Christ and boasting in hope of
"WHat HAVE I LEARNED OF MYSELF?" — 31
sharing the glory of God. And they are freed from doubt because God' love has been poured into their hearts through the Holy Spirit that has been given to them, which Spirit bears witness with their spirit, that they are children of God.
"PREACH FAITD
TILL you Dave 11"
Journal, March and April 1738 Back in England, Wesley met often with Peter Béohler, another German Moravian. Here are accounts of two such meetings.
Sat. March 4.—I found my brother at Oxford, recovering from his pleurisy, and with him Peter
by whom (in the hand of the great God) I was, on Sunday, the fifth, clearly convinced of unbelief, of the want of that faith whereby alone we are saved.
Immediately it struck into my mind, "Leave off preaching. How can you preach to others, who have not faith yourself?" I asked Béhler whether he thought I should leave it off or not. He answered,
"By no means." I asked, "But what can I preach?"
He said, "Preach faith z// you have it; and then, because you have it, you will preach faith."
Sat. April 22.—I met Peter Béhler once more. I had now no objection to what he said of the nature of faith; namely, that it is (to use the words of our church) "a sure trust and confidence that a man has in God, that through the merits of Christ his sins are forgiven, and he reconciled to the favor of God."
Neither could I deny either the happiness of holiness which he described, as fruits of this living faith. That very Spirit bears witness with our spirit that we are the
"PREACH FAITH TILL YOU HAVE IT" — 33
children of God, and Those who believe have the testimony in their hearts fully convinced me of the former, as Those who have been born of God do not sin, and Everyone who believes has been born of God did of the latter. But I could not comprehend what he said about an instantaneous work. | could not understand how this faith should be given in a moment, how a man could at once be thus turned from darkness to light, from sin and misery to righteousness and joy in the Holy
Spirit. I searched the Scriptures again, concerning this very thing, particularly the Acts of the Apostles.
But to my utter astonishment, I found scarce an instance there of other than instantaneous conversions; scarce any so slow as that of Saint Paul, who was three days in the pangs of the new birth. I had but one retreat left; namely, "God worked in this way in the first ages of Christianity, but the times are changed. What reason have I to believe he works in the same manner now?"
But on Sunday, 23, I was beat out of this retreat, too, by the concurring evidence of several living witnesses who testified God had thus worked in themselves, giving them in a moment such a faith in the blood of his Son as translated them out of darkness into light, out of sin and fear into holiness and happiness. Here ended my disputing. I could now only cry out, "Lord, help my unbelief!"
I asked P. Béhler again whether | ought not to refrain from teaching others. He said, "No; do not hide in the earth the talent God has given you."
A DEART STRANGELY
WARMED Journal, May 1738 On May 24, 1738, Wesley received the assurance of faith he had been seeking. The moment was so important to him that he inserted a lengthy spiritual autobiography at this point in his journal, with eighteen points. This selection picks up at point 11, which recounts Wesley's return to England from Georgia.
11. On my return to England, January, 1738, being in imminent danger of death and very uneasy on that account, I was strongly convinced that the cause of that uneasiness was unbelief and that the gaining of a true, living faith was the "one thing lacking" for me. But still I did not fix this faith on its right object. I meant only faith in God, not faith in or through Christ. Again, I did not know that I was wholly void of this faith, but only thought that I did not have enough of it. So when Peter Béhler, whom
God prepared for me as soon as I came to London, affirmed of true faith in Christ (which is but one) that it had those two fruits inseparably attending it,
"dominion over sin, and constant peace coming from a sense of forgiveness," I was quite amazed and looked upon it as a new gospel. If this was so, it was clear I did not have faith. But I was not willing to be convinced of this. Therefore, I disputed with all my might, and labored to prove that faith might be
A HEART STRANGELY WARMED — 35
where these were not, especially where the sense of forgiveness was not. For all the Scriptures relating to this I had been long since taught to interpret differently. Besides, I well saw that no one could, in the nature of things, have such a sense of forgiveness, and not feel it. But I did not feel it. If then there was no faith without this, all my pretensions to faith dropped at once.
12. When I met Peter Bohler again, he consented to focus the discussion on the issue that I desired, namely, Scripture and experience. | first consulted the Scripture. But when I set aside the glosses of men and simply considered the words of God, comparing them together, endeavoring to illustrate the obscure by the plainer passages, I found they all worked against me. I was forced to retreat to my last hold: that experience would never agree with the Literal interpretation of those scriptures, nor could I admit it to be true till I found some living witnesses of it. Accordingly, the next day he came again with three others, all of whom testified of their own personal experience that a true living faith in Christ is inseparable from a sense of pardon for all past— and freedom from all present —sins. They added with one mouth that this faith was the gift, the free gift of God; and that he would surely bestow it upon every soul who earnestly and perseveringly sought it. I was now thoroughly convinced. By the grace of God, I resolved to seek it unto the end: 1. By absolutely renouncing all dependence, in whole or in part, upon my own works or righteousness; on which I had really
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grounded my hope of salvation, though I did not know it, from my youth up. 2. By adding to the constant use of all the other means of grace, continual prayer for this very thing — justifying, saving faith, a full reliance on the blood of Christ shed for me, a trust in him, as my Christ, as my sole justification, sanctification, and redemption.
13. I continued thus to seek it (though with strange indifference, dullness, and coldness, and unusually frequent relapses into sin) till Wednesday,
May 24. I think it was about five this morning, that I opened my Testament on those words, He has given us his precious and very great promises, so that through them you may become participants of the divine nature. Just as I went out, I opened it again on those words, You are not far from the kingdom of God. In the afternoon I was asked to go to St. Paul's. The anthem was, Out of the depths I cry to you, O Lord. Lord, hear my voice! Let your ears be attentive to the voice of my supplications! If you, O
Lord, should mark iniquities, Lord, who could stand? But there is forgiveness with you, so that you may be revered. O
Israel, hope in the Lord! For with the Lord there is steadfast love, and with him is great power to redeem. It is he who will redeem Israel from all its iniquities.
14. In the evening I went very unwillingly to a society at Aldersgate Street, where one was reading
Luther's preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change that God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation. And an
A HEART STRANGELY WARMED — 37
assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death.
15. I began to pray with all my might for those who had in a special way despitefully used me and persecuted me. I then testified openly to all there, what I now first felt in my heart. But it was not long before the enemy suggested, "This cannot be faith, for where is your joy?" Then was I taught that peace and victory over sin are essential to faith in the Captain of our salvation. But, as to the transports of joy that usually attend the beginning of it, especially in those who have mourned deeply, God sometimes gives, sometimes withholds them, according to the counsels of his own will.
16. After my return home, I was much buffeted with temptations, but cried out, and they fled away.
They returned again and again. As often as they returned, I lifted up my eyes and God sent me help from the sanctuary. And here I found the chief difterence between this and my former state. I was striving, yea, fighting with all my might under the law, as well as under grace. But then I was sometimes, if not often, conquered. Now, I was always conqueror.
17. Thur. 25.—The moment I awaked, "Jesus, Master," was in my heart and in my mouth; and | found all my strength lay in keeping my eye fixed upon him, and my soul waiting on him continually.
Being again at Saint Paul's in the afternoon, I could taste the good word of God in the anthem, which began, "My song shall be always of the loving
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kindness of the Lord: With my mouth will I ever be showing forth your truth from one generation to another." Yet the enemy injected a fear, "If you do believe, why is there not a more sensible change?" I answered (yet not I), "That I do not know. But this I know, I now have peace with God. And I do not sin today, and Jesus my Master has forbid me to take thought for the morrow."
18. "But is not any sort of fear," continued the tempter, "a proof that you do not believe?" I desired my Master to answer for me; and opened his Book upon those words of Saint Paul, disputes without, fears within. Then, inferred I, well may fears be within me, but I must go on and tread them under my feet.
"TDE CDRISTIANITY
THAT 1 TEACH"
From "The Character of a Methodist"
Wesley published this tract on what a Methodist seeks to be in 1739.
Methodists are those who had God' love poured into their hearts through the Holy Spirit that has been given to them, who love the Lord their God with all their hearts, and with all their souls, and with all their minds, and with all their strength. God is the joy of their hearts, and the desire of their souls; which constantly cry out, Whom have I in heaven but you? And there is nothing on earth that I desire other than you! My God and my all! You are the strength of my heart, and my portion for ever!
They are therefore happy in God, yea, always happy, as having in them a spring of water gushing up to eternal life, and overflowing their souls with peace and joy. Perfect love having now cast out fear, they rejoice in the Lord always, even in God their Savior.
Having found redemption through his blood, the forgiveness of their trespasses, they cannot but rejoice, whenever they look back on the horrible pit out of which they are delivered. They cannot but rejoice, whenever they look on the state wherein they now are: justified by God's grace as a gift, and having peace with God through our Lord Jesus Christ. For those who believe have the testimony of this in their hearts, being now the children of God by faith. Because they are children, God
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has sent the Spirit of his Son into their hearts, crying, 'Abba, Father!" And that very Spirit bears witness with their spirits, that they are children of God. They rejoice also, whenever they look forward, in hope of the glory that shall be revealed. All their bones cry out, "Blessed be the God and Father of our Lord Jesus Christ! By his great mercy he has given us a new birth into a living hope. .
. into an inheritance that is imperishable, undefiled, and unfading, kept in heaven for[us!]"
And those who have this hope give thanks in all circumstances as knowing that this (whatsoever it is) is the will of God in Christ Jesus for them. From God, therefore, they cheerfully receive all, saying, "Good is the will of the Lord"; and whether the Lord gives or takes away, equally blessing the name of the Lord. For they have learned to be content with whatever they have.
Whether in ease or pain, whether in sickness or health, whether in life or death, they give thanks from the ground of their hearts to God who orders it for good; knowing that as every good gift is from above, so nothing but good can come from the Father of lights, into whose hand they wholly committed their bodies and souls. They cast all their care on him that cares for them, and in everything resting on him, after making their requests known to God with thanksgiving.
For indeed they pray without ceasing. Not that they are always in the house of prayer; though they neglect no opportunity of being there. Neither are they always on their knees, although they often are, or on their face, before the Lord their God. Nor yet are they always crying aloud to God, for many times
"THE CHRISTIANITY THAT I TEACH" — 41
the Spirit intercedes with sighs too deep for words. Their heart is ever lifted up to God, at all times and in all places. In this they are never hindered, much less interrupted, by any person or thing. In retirement or company, in leisure, business, or conversation, God is in all their thoughts; they walk with God continually, having the loving eye of their minds still fixed upon him, and everywhere seeing him that is invisible.
And while they thus always exercise their love to God, by praying without ceasing, rejoicing evermore, and in everything giving thanks, this commandment is written in their heart, Those who love God must love their brothers and sisters also. And they accordingly love their neighbor as themselves. Their hearts are full of love to all humankind. That someone is not personally known to them is no bar to their love; no, nor that someone is known to be such as they approve not, who repays hatred for good will. For they love their enemies, yea, and the enemies of God, the ungrateful and the wicked. And if it be not in their power to do good to those who hate them, yet they cease not to pray for them, though they continue to spurn their love and still abuse them and persecute them.
For they are pure in heart. The love of God has purified their heart from all revengeful passions, from envy, malice, and wrath, from every unkind temper or malign affection. It has cleansed them from pride and haughtiness of spirit, from which alone comes contention. They have now clothed themselves with compassion, kindness, humility, meekness, and patience so that they bear with and forgive each other, just
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as the Lord has forgiven them. And indeed all possible ground for contention is utterly cut off. For none can take from them what they desire; seeing they do not love the world or the things in the world, being now crucified to the world, and the world crucified to them.
God's name and renown are their soul's desire.
Agreeable to this one desire is the one design of their life, namely, not to do their own will, but the will of him that sent them. They have a single eye. Indeed, where the loving eye of the soul is continually fixed upon God, there can be no darkness at all. All that is in the soul is holiness to the Lord. There is not a motion in their hearts, but is according to God's will.
Every thought that arises points to God, and is in obedience to the law of Christ.
And the tree is known by its fruits. For as they love God, so they keep his commandments; not only some, or most of them, but all, from the least to the greatest.
Whatever God has forbidden, they avoid; whatever God has enjoined, they do, whether it be little or great, hard or easy, joyous or grievous to the flesh. It is their glory so to do. It is their daily crown of rejoicing, to do the will of God on earth, as it is in heaven.
For their obedience is in proportion to their love for the source from whence it flows. And therefore, loving God with all their hearts, they serve God with all their strength. They continually present their souls and bodies a living sacrifice, holy and acceptable to God. All the talents they have received they employ according to their Master's will; every power and faculty of the soul, every member of the body.
"THE CHRISTIANITY THAT I TEACH" — 43
By consequence, whatsoever they do is all to the glory of God. In all their employments of every kind, they not only aim at this (which is implied in having a single eye), but they actually attain it. Their business and refreshments, as well as their prayers, all serve this great end, to advance the glory of God, by peace and good will among people. Their one invariable rule is this: whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God and the Father through him.
Nor do the customs of the world at all hinder their running the race that is set before them. They know that vice does not lose its nature, though it becomes ever so fashionable; and they remember that each will be accountable to God. They cannot, therefore, follow even a majority in wrongdoing. They cannot feast sumptuously every day, or store up for themselves treasures on earth. They cannot adorn themselves on any pretense with gold ornaments or fine clothing. They cannot speak evil of their neighbors, any more than they can lie either for God or any person. They cannot utter an unkind word of any one, for love keeps the door of their lips. But whatever is pure, whatever is pleasing, whatever is justly commendable, they think and speak and act.
Lastly, as they have time, they work for the good of all, neighbors and strangers, friends and enemies: not only to their bodies, by feeding the hungry, clothing the naked, visiting those that are sick or in prison; but much more to their souls, to awaken those that sleep in death; to bring those who are awakened to the
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atoning blood, and to provoke those who have peace with God to abound more in love and in good works.
And they are willing to spend and be spent herein, so they may all come to the measure of the full stature of Christ.
These are the principles and practices of our sect; these are the marks of a true Methodist. Someone may say, "Why, these are only the common, fundamental principles of Christianity!" As you have said, so I mean. This is the very truth. I know they are no other. And I would to God both you and all people knew that I, and all who follow my judgment, do vehemently refuse to be distinguished from others by any but the common principles of Christianity — the plain old Christianity that I teach, renouncing and detesting all other marks of distinction. And whoever are what I preach (let them be called what they will, for names do not change the nature of things) are Christians, not in name only, but in heart and in life. By these marks, by these fruits of a living faith, do we labor to distinguish ourselves from the unbelieving world, from all those whose minds or lives are not according to the gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all, not from any who sincerely follow after what they know they have not yet attained. Whoever does the will of my Father in heaven is my brother and sister and mother. Is your heart right, as my heart is with yours?
I ask no further question. If it be, give me your hand.
DOW WE aRE
TO Live "The Rules of the United Societies"
The ideal portrait of a Methodist was worked out in practice through participation in the United Societies. These rules, created in 1739 and published after considerable refinement in 1743, set the standard for members in the Socteties.
In the latter end of the year 1739, eight or ten persons came to me in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did two or three more the next day) that I would spend some time with them in prayer and advise them how to flee from the wrath to come, which they saw continually hanging over their heads. That we might have more time for this great work, I appointed a day when they might all come together, which from thenceforward they did every week on Thursday in the evening. To these, and as many more as desired to join with them (for their number increased daily) I gave such advice from time to time that I judged most needful for them; and we always concluded our meeting with prayer suited to various needs.
This was the rise of the United Society, first at London and then in other places. Such a society is no other than a company of persons having the form and seeking the power of godliness, united in order
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: to pray together, to receive the word of exhortation, and to watch over one another in love that they may help each other to work out their salvation.
That it may the more easily be discerned whether they are indeed working out their own salvation, each society is divided into smaller companies called "classes," according to their respective places of abode. There are about twelve persons in every class, one of whom is styled the leader. It is the business of the leaders:
(1) To see each person in his class once a week at least, in order to inquire how their souls fare; to advise, reprove, comfort, or exhort, as occasion may require; to receive what they are willing to give toward the relief of the poor; (2) To meet the minister and the stewards of the society once a week; to pay to the stewards what they have received of their several classes in the week preceding; and to show their account of what each person has contributed.
There is one only condition previously required in those who desire admission into these societies —
"a desire to flee from the wrath to come, to be saved from their sins." But wherever this is really fixed in the soul, it will be shown by its fruits. It is therefore expected of all who continue therein, that they should continue to evidence their desire of salvation:
First, by doing no harm, by avoiding evil of every kind; especially that which is most generally practiced. Such is the taking the name of God in vain;
How WE ARETO LIVE — 47
the profaning the day of the Lord, either by doing ordinary work thereon, or by buying or selling; drunkenness, buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity; fighting, quarreling, brawling; going to court; returning evil for evil, or railing for railing; using many words in buying or selling; buying or selling uncustomed [i.e., smuggled] goods; giving or taking things on usury; uncharitable or unprofitable conversations; doing to others as we would not have them do unto us; doing what we know is not for the glory of God, as the putting on of gold or costly apparel; taking such diversions as cannot be used in the name of the Lord Jesus; singing those songs or reading those books which do not tend to the knowledge or love of God; softness and needless self-indulgence; laying up treasures upon earth.
It is expected of all who continue in these societies, that they should continue to evidence their desire of salvation, second, by doing good, by being in every way as merciful as they can be: as they have opportunity, doing good of every possible sort, and as far as is possible, to all: to their bodies, according to the ability that God gives, by giving food to the hungry, by clothing the naked, by
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. visiting or helping them that are sick, or in prison; and to their souls, by instructing, reproving, or exhorting all they have any contact with; trampling underfoot that enthusiastic doctrine of devils, that "we are not to do good unless our heart be free to it"; by doing good, especially to them that are of the household of faith, or groaning so to be, employing them preferably to others, buying from one another, helping each other in business (and all the more so, because the world will love its own, and them only); by all possible diligence and frugality, that the gospel be not blamed; by running with patience the race that is set before them, denying themselves and taking up their cross daily; submitting to bear the reproach of Christ, to be as the filth and offscouring of the world; and expecting that others should say all kinds of evil against them falsely for the Lord' sake.
It is expected of all who desire to continue in these societies that they should continue to evidence their desire of salvation, third, by attending upon all the ordinances of God. Such are the public worship of God; the ministry of the word, either read or expounded; the supper of the Lord; private prayer; searching the Scriptures; and fasting, or abstinence.
These are the General Rules of our societies, all of which we are taught by God to observe, even in his written word —the only rule, and the sufficient rule, both of our faith and practice. And all these, we know,
How WE ARE TO LIVE — 49
his Spirit writes on every truly awakened heart. If there be any among us who do not observe them, who habitually break any of them, let it be made known unto the one who watches over those souls as one that must give account. I will admonish such of the error of their ways. I will bear with them for a season. But if they do not repent, they have no more place among us. We have delivered our own souls.
DOW WE aRE
TO Give From "The Use of Money"
The text for this sermon is Luke 16:9: "Make to yourselves friends of the mammon of unrighteousness, that, when ye fail, they may receive you into everlasting habitations." (KJV.
NRSV has "Make friends for yourselves by means of dishonest wealth so that when it is gone, they may welcome you into the eternal homes," which is not amenable to Wesley' interpretation.) Wesley' first two points were "Gain all you can," and "Save all you can." This selection is the final point.
But let not any imagine that they have done anything by going only thus far, by "gaining and saving all they can," if they were to stop here. All this is nothing if they go not forward, if they do not point all this at a further end. Nor, indeed, can people properly be said to save anything, if they only lay it up. You may as well throw your money into the sea as bury it in the earth. And you may as well bury it in the earth as in your chest, or in the bank of England.
Not to use is effectually to throw it away. If, therefore, you would indeed make yourselves friends of the mammon of unrighteousness, add the third rule to the two preceding. Having first gained all you can, and secondly saved all you can, then give all you can.
In order to see the ground and reason of this, consider: When the Possessor of heaven and earth brought you into being and placed you in this world,
How WE ARE TO GIVE — 51
he placed you here not as a proprietor, but a steward; as such he entrusted you for a season with goods of various kinds, but the sole ownership of these still rests in God, nor can ever be alienated from him. As you yourself are not your own, but God's, such is likewise all that you enjoy. Such is your soul and your body, not your own, but God's. And so is your substance in particular. God has told you in the most clear and express terms how you are to employ it for him: in such a manner that it may be all a holy sacrifice, acceptable through Christ Jesus. And this light, easy service he has promised to reward with an eternal weight of glory.
The directions God has given us, concerning the use of our worldly substance may be comprised in the following particulars. If you desire to be a faithful and a wise steward, out of that portion of your Lord's goods, which he has for the present lodged in your hands, but with the right of resuming whenever it pleases him, first, provide things needful for yourself: food to eat, raiment to put on, whatever nature moderately requires for preserving the body in health and strength. Second, provide these for your family or any others who pertain to your household. If, when this is done, there be a surplus left, then do good for those of the family of faith. If there be a surplus still, whenever you have an opportunity, work for the good of all. In so doing, you give all you can; nay, in a real sense, all you have. For all that is laid out in this manner is really given to God. You give to God the things that are God', not only by what
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, you give to the poor, but also by what you spend in providing things needful for yourself and your household.
If then a doubt should at any time arise in your mind concerning what you are going to spend, either on yourself or any part of your family, you have an easy way to remove it. Calmly and seriously inquire,
1. In expending this, am I acting according to my character? Am I acting herein, not as a proprietor, but as a steward of my Lord's goods?
2. Am I doing this in obedience to his word? In what scripture does he require me so to do?
3. Can I offer up this action, this expense, as a sacrifice to God through Jesus Christ?
4. Have I reason to believe that for this very work I shall have a reward at the resurrection of the just?
You will seldom need anything more to remove any doubt that arises on this head; but, by this fourfold consideration, you will receive clear light as to the way you should go.
If any doubt still remain, you may further examine yourself by prayer, according to those categories of inquiry. Try whether you can say to the Searcher of hearts, your conscience not condemning you, "Lord, you see I am going to expend this sum on that food, apparel, furniture. And you know, I act therein with a single eye, as a steward of your goods, expending this portion of them thus, in pursuance of the design you had in entrusting me with them. You know I do this in obedience to your word, as
How WE ARE TO GIVE — 53
you command it. Let this, I beseech you, be a holy sacrifice, acceptable though Jesus Christ! And give me a witness in myself, that for this labor of love I shall have a recompense, when you reward everyone according to their works." Now if your conscience bear you witness in the Holy Spirit that this prayer is well pleasing to God, then you have no reason to doubt whether the expense is right and good and such as will never make you ashamed.
You see, then, what it is to make yourselves friends of the mammon of unrighteousness, and by what means you may procure that when you are gone, they may welcome you into the eternal homes. You see the nature and extent of truly Christian prudence, so far as it relates to the use of that great talent, money. Gain all you can without hurting either yourself or your neighbor in soul or body, by applying yourself to this with uninterrupted diligence and with all the understanding that God has given you. Save all you can, by cutting off every expense that serves only to indulge foolish desire, to gratify either the desire of the flesh, the desire of the eye, or the pride of life; waste nothing, living or dying, on sin or folly, whether on yourself or your children. And then, give all you can, or in other words, give all you have to God. Do not stint to this or that proportion. Give to God not a tenth, not a third, not half, but all that is
God's, be it more or less. Give by employing all, on yourself, your household, the household of faith, and all humankind in such manner that you may give a good account of your stewardship, when you can be
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no longer stewards. Give in such a manner as the oracles of God direct, both by general and particular precepts. Give in such a manner that whatever you do may be an offering of pleasing odor to God, and that every act may be rewarded in that day, when the Lord comes with all his saints.
AOVICE ABOUT
PRISE From A Plain Account of Christian Perfection A key emphasis in Wesleys teaching was that believers could go on to perfection in love, and indeed were supposed to do so. Various writings on the subject were gathered together in the short book A Plain Account of Christian
Perfection, published in 1767, including a selection from "The Character of a Methodist," which Wesley calls "the first tract I ever wrote expressly on this subject." Toward the end of the book, Wesley offers advice to those who have progressed far in the Christian life, taken from a tract first published in 1762. First, advice about pride.
Watch and pray continually against pride. If God has cast it out, see that it enter no more. It is fully as dangerous as desire, and you may slide back into it unawares, especially if you think there is no danger of it. "Nay, but I ascribe all I have to God."
So you may, and be proud nevertheless. For it was pride, not only to ascribe anything we have to ourselves, but to think we have what we really have not.
Mr. [William] Law, for instance, ascribed all the light he had to God, and so far he was humble. But then he thought he had more light than any man living; and this was palpable pride. So you ascribe all the knowledge you have to God, and in this respect you are humble. But if you think you have more than you really have, or if you think you are so taught of God
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as no longer to need human teaching, pride lies at the door. Yes, you have need to be taught, not only by Mr. Morgan, by one another, by Mr. Maxfield, or by me, but by the weakest preacher in London; yea, by all people. For God sends by whom God will send.
Do not therefore say to any who would advise or reprove you, "You are blind; you cannot teach me." Do not say, "This is your wisdom, your carnal reason." But calmly weigh the thing before God.
Always remember, much grace does not always imply much light. These do not always go together.
As there may be much light where there is but little love, so there may be much love where there is little light. The heart has more heat than the eye. Yet it cannot see. God has wisely arranged the members of the body that none may say to another, "J have no need of you."
To imagine none can teach you but those who are themselves saved from sin is a very great and dangerous mistake. Give no place to it for a moment: it would lead you into a thousand other mistakes, and that irrecoverably. Obey and respect those who have charge of you in the Lord, and do not think you know better than they. Know their place and your own, always remembering that much love does not imply much light.
Not observing this has led some into many mistakes and into at least the appearance of pride. Oh, beware of the appearance and the thing! Let the same mind be in you that was in Christ Jesus. And clothe yourselves with humility. Let it not only fill, but cover you all over. Let modesty and self-diffidence appear in all your words and actions. Let all you speak and
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do show that you are little and base and mean and vile in your own eyes.
As one instance of this, be always ready to own any fault you have done. If you have at any time thought, spoken, or acted wrongly, do not be backward to acknowledge it. Never dream that this will hurt the cause of God. No, it will further it. Be therefore open and frank when you are taxed with anything. Do not seek either to evade or disguise it, but let it appear just as it is, and you will thereby not hinder but adorn the gospel.
AOVICE ABOUT
CDRISTIAN UNITY
From A Plain Account of Christian Perfection Wesley continues to quote from the 1762 tract (which he expands and edits to remove references to specific controversies—and individuals) with advice about Christian unity.
Beware of schism, of making a rent in the church of Christ. That inward disunion, the members ceasing to have a reciprocal love one for another, is the very root of all contention and every outward separation. Beware of everything tending thereto. Beware of a dividing spirit: shun whatever has the least aspect that way. Therefore, do not say, "I belong to Paul or to Apollos," the very thing that occasioned the schism at Corinth. Do not say, "This is my preacher; the best preacher in England. Give me him, and take all the rest." All this tends to breed or foment division, to disunite those whom God has joined. Do not despise or run down any preacher; do not exalt any one above the rest lest you hurt both him and the cause of God. On the other hand, do not bear hard on any by reason of some incoherency or inaccuracy of expression, nor for some mistakes, were they really such.
Likewise, if you would avoid schism, observe every rule of the Society and of the bands for conscience's sake. Never omit meeting with your class or band. Never absent yourself from any public meeting.