Part 1

THE WORKS OF THE Rev. JOHN WESLEY

┌────────────────────────────────────────────────────────────────┐ │ │ │ Transcriber’s Notes │ │ │ │ │ │ Punctuation has been standardized. │ │ │ │ The concluding Table of Contents, has been moved to the front │ │ of the book to make it more useable. │ │ │ │ The author has used an asterisk (*) to indicate passages he │ │ considers most worthy of attention. │ │ │ │ The text may show quotations within quotations, all set off │ │ by double quote marks. The inner quotations have been changed │ │ to single quote marks for improved readability. │ │ │ │ Characters in small caps have been replaced by all caps. │ │ │ │ Non-printable characteristics have been given the following │ │ Italic text: --> _text_ │ │ │ │ This book was written in a period when many words had │ │ not become standardized in their spelling. Words may have │ │ multiple spelling variations or inconsistent hyphenation in │ │ the text. These have been left unchanged unless indicated │ │ with a Transcriber’s Note. │ │ │ │ The symbol ‘‡’ indicates the description in parenthesis has │ │ been added to an illustration. This may be needed if there │ │ is no caption or if the caption does not describe the image │ │ adequately. │ │ │ │ Footnotes are identified in the text with a number in │ │ brackets [2] and have been accumulated in a single section │ │ at the end of the text. │ │ │ │ Transcriber’s Notes are used when making corrections to the │ │ text or to provide additional information for the modern │ │ reader. These notes are identified in the text by a ♦ symbol, │ │ and are accumulated in a single section at the end of the │ │ book. │ └────────────────────────────────────────────────────────────────┘

THE WORKS OF THE Rev. JOHN WESLEY, M.A.

Late Fellow of _Lincoln-College_, OXFORD.

VOLUME II.

BRISTOL: Printed by WILLIAM PINE, in _Wine-Street_ MDCCLXXI.

THE CONTENTS Of the SECOND VOLUME.

SERMONS on several Occasions.

SERMON ♦XVII. The Circumcision of the Heart.

Rom. ii. 29. _Circumcision is that of the heart, in the Spirit and not in the letter._

SERMON XVIII. The Marks of the New Birth.

John iii. 8. _So is every one that is born of the Spirit._

SERMON XIX. The great Privilege of those that are born of God.

1 John iii. 9. _Whosoever is born of God, doth not commit sin._

SERMON XX. The Lord our Righteousness.

Jer. xxiii. 6. _This is his name whereby he shall be called_, THE LORD OUR RIGHTEOUSNESS.

SERMON XXI. Upon our Lord’s Sermon on the Mount.

DISCOURSE I. Matt. v. 1‒4.

SERMON XXII. Upon our Lord’s Sermon on the Mount.

DISCOURSE II. Matt. v. 5‒7.

SERMON XXIII. Upon our Lord’s Sermon on the Mount.

DISCOURSE III. Matt. v. 8‒12.

SERMON XXIV. Upon our Lord’s Sermon on the Mount.

DISCOURSE IV. Matt. v. 13‒16.

SERMON XXV. Upon our Lord’s Sermon on the Mount.

DISCOURSE V. Matt. v. 17‒20.

SERMON XXVI. Upon our Lord’s Sermon on the Mount.

DISCOURSE VI. Matt. vi. 1‒15.

SERMON XXVII. Upon our Lord’s Sermon on the Mount.

DISCOURSE VII. Matt. vi. 16‒18.

SERMON XXVIII. Upon our Lord’s Sermon on the Mount.

DISCOURSE VIII. Matt. vi. 19‒23.

SERMON XXIX. Upon our Lord’s Sermon on the Mount.

DISCOURSE IX. Matt. vi. 24‒34.

SERMON XXX. Upon our Lord’s Sermon on the Mount.

DISCOURSE X. Matt. vii. 1‒12.

Illustration: (‡ decoration)

SERMON XVII.[1]

THE CIRCUMCISION OF THE HEART. ROM. ii. 29.

_Circumcision is that of the heart, in the spirit and not in the letter._

1. ’TIS the melancholly remark of an excellent man, that “He who now preaches the most essential duties of Christianity, runs the hazard of being esteemed by a great part of his hearers, _a setter forth of new doctrines_.” Most men have so _lived away_ the substance of that religion, the profession whereof they still retain, that no sooner are any of those truths proposed, which difference the Spirit of _Christ_ from the Spirit of the world, than they cry out, _Thou bringest strange things to our ears; we would know what these things mean_.――Though he is only preaching to them _Jesus and the resurrection_, with the necessary consequence of it. If _Christ_ be risen, ye ought then to die unto the world, and to live wholly unto God.

2. A hard saying this to the _natural man_, who is alive unto the world, and dead unto God, and one that he will not readily be persuaded, to receive as the truth of God, unless it be so qualified in the interpretation, as to have neither use nor significancy left. He _receiveth not the_ words _of the Spirit of God_, taken in their plain and obvious meaning. _They are foolishness unto him: neither_ indeed _can he know them, because they are spiritually discerned_: They are perceivable only by that spiritual sense, which in him was never yet awakened; for want of which he must reject as idle fancies of men, what are both the _wisdom_ and the _power of God_.

3. That _circumcision is that of the heart, in the spirit and not in the letter_; that the distinguishing mark of a true follower of _Christ_, of one who is in a state of acceptance with God, is not either outward circumcision or baptism, or any other outward form, but a right state of soul, a mind and spirit renewed after the image of him that created it, is one of those important truths, that can only be _spiritually discerned_. And this the apostle himself intimates in the next words, _whose praise is not of men, but of God_. As if he had said, “Expect not, whoever thou art, who thus followest thy great Master, that the world, the men who follow him not, will say, _well done, good and faithful servant_! Know that the _circumcision of the heart_, the seal of thy calling, _is foolishness with the world_. Be content to wait for thy applause, ’till the day of thy Lord’s appearing. In that day shalt thou _have praise of God_, in the great assembly of men and angels.”

I design, first, particularly to enquire, wherein this circumcision of heart consists: And, secondly to mention some reflections, that naturally arise from such an enquiry.

I. 1. I am, first, to enquire, wherein that circumcision of heart consists, which will receive the praise of God. In general we may observe, it is that habitual disposition of soul, which in the sacred writings is termed holiness, and which directly implies, the being cleansed from sin, _from all filthiness both of flesh and spirit_, and by consequence, the being endued with those virtues, which were also in _Christ Jesus_, the being so _renewed in the image of our mind_, as to be _perfect, as our Father in heaven is perfect_.

2. To be more particular, Circumcision of heart implies humility, faith, hope, and charity. Humility, a right judgment of ourselves, cleanses our minds from those high conceits of our own perfections, from that undue opinion of our own abilities and attainments, which are the genuine fruit of a corrupted nature. This entirely cuts off that vain thought, I am _rich_ and _wise_, and _have need of nothing_; and convinces, us, that we are by nature _wretched, and poor, and miserable, and blind, and naked_. It convinces us, that in our best estate, we are of ourselves all sin and vanity; that confusion, and ignorance and error, reign over our understanding; that unreasonable, earthly, sensual, devilish passions, usurp authority over our will: in a word, that there is no whole part in our soul, that all the foundations of our nature are out of course.

3. At the same time we are convinced, that we are not sufficient of ourselves to help ourselves; that without the Spirit of God we can do nothing but add sin to sin: that it is he alone _who worketh in us_ by his almighty power, either _to will or do_ that which is good; it being as impossible for us even to think a good thought, without the supernatural assistance of his Spirit, as to create ourselves, or to renew our whole souls in righteousness and true holiness.

4. A sure effect of our having formed this right judgment, of the sinfulness and helplessness of our nature, is a disregard of that _honour which cometh of man_, which is usually paid to some supposed excellency in us. He who knows himself, neither desires nor values the applause which he knows he deserves not. It is therefore _a very small thing with_ him, _to be judged by man’s judgment_. He has all reason to think, by comparing what it has said either for or against him, with what he feels in his own breast, that the world, as well as the God of this world, was _a liar from the beginning_. And even as to those who are not of the world, though he would chuse, if it were the will of God, that they should account of him as of one desirous to be found a faithful steward of his Lord’s goods, if haply this might be a means of enabling him to be of more use to his fellow-servants, yet as this is the one end of his wishing for their approbation, so he does not at all rest upon it. For he is assured, that whatever God wills, he can never want instruments to perform; since he is able, even of these stones, to raise up servants to do his pleasure.

5. This is that lowliness of mind, which they have learned of _Christ_, who follow his example and tread in his steps. And this knowledge of their disease, whereby they are more and more cleansed from one part of it, pride and vanity, disposes them to embrace, with a willing mind, the second thing implied in _circumcision of heart_, that faith which alone is able to make them whole, which is the one medicine given under heaven to heal their sickness.

6. The best guide of the blind, the surest light of them that are in darkness, the most perfect instructor of the foolish, is faith. But it must be such a faith as is _mighty through God, to the pulling down of strong-holds_, to the overturning all the prejudices of corrupt reason, all the false maxims revered among men; all evil customs and habits; all that _wisdom of the world_ which _is foolishness with God_; as _casteth down imaginations_ (reasonings) _and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of_ Christ.

7. _All things are possible to him that_ thus _believeth: the eyes of his understanding being enlightened_, he _sees_ what is his calling, even to _glorify God_, who hath _bought him with_ so high _a price, in his body and in his spirit, which now are God’s_ by redemption, as well as by creation. He feels what is _the exceeding greatness of his power_, who as he raised up _Christ_ from the dead, so is able to quicken us, _dead in sin, by his Spirit which dwelleth in us. This is the victory which overcometh the world, even our faith_: that faith which is not only an unshaken assent to all that God hath revealed in scripture, and in particular to those important truths, _Jesus Christ came into the world to save sinners; he bare our sins in his own body on the tree; he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world_: [2]But likewise the revelation of _Christ_ in our hearts; a divine evidence or conviction of his love, his free, unmerited love to me a sinner, a sure confidence in his pardoning mercy, wrought in us by the Holy Ghost: a confidence, whereby every true believer is enabled to bear witness, _I know that my Redeemer liveth_; that _I have an Advocate with the Father_; that _Jesus Christ the righteous is_ my Lord, and _the propitiation for_ my _sins_. I know he _hath loved_ me, _and given himself for_ me. He _hath reconciled_ me, _even_ me _to God_; and I _have redemption through his blood even the forgiveness of sins_.

8. Such a faith as this, cannot fail to shew evidently the power of him that inspires it, by delivering his children from the yoke of sin, and _purging_ their _consciences from dead works_: by strengthning them so, that they are no longer constrained to _obey sin in the desires thereof_; but instead of _yielding their members unto_ it _as instruments of unrighteousness_, they now _yield_ themselves entirely _unto God, as those that are alive from the dead_.

9. Those who are thus by faith _born of God_, have also _strong consolation through hope_. This is the next thing which the _circumcision of the heart_ implies; even the testimony of their own spirit, with the Spirit which witnesses in their hearts, that they are the children of God. Indeed it is the same Spirit who works in them that clear and chearful confidence, that their heart is upright toward God; that good assurance, that they now do, through his grace, the things which are acceptable in his sight; that they are now in the path which leadeth to life, and shall, by the mercy of God endure therein to the end. It is he who giveth them a lively expectation of receiving all good things at God’s hand; a joyous prospect of that _crown of glory, which is reserved in heaven_ for them. By this anchor a Christian is kept steady in the midst of the waves of this troublesome world, and preserved from striking upon either of those fatal rocks, presumption or despair. He is neither discouraged by the misconceived severity of his Lord, nor does he _♦despise the riches of his goodness_. He neither apprehends the difficulties of the race set before him to be greater than he has strength to conquer, nor expects them to be so little as to yield him the conquest, ’till he has put forth all his strength. The experience he already has in the Christian warfare, as it assures him, his _labour is not in vain_, if _whatever his hand findeth to do_, he _doth it with his might_; so it forbids his entertaining so vain a thought, as that he can otherwise gain any advantage, as that any virtue can be shewn, any praise attained, by _faint hearts and feeble hands_: or indeed by any but those who pursue the same course with the great apostle of the Gentiles, _I_, says he, _so run, not as uncertainly, so fight I, not as one that beateth the air. But I keep under my body, and bring it into subjection; lest by any means when I have preached to others, I myself should be a cast-away._

10. By the same discipline is every good soldier of _Christ_, to _inure himself to endure hardship_. Confirmed and strengthened by this, he will be able not only to renounce the _works of darkness_, but every appetite too and every affection, which is not subject to the law of God. For _every one_, saith St. _John, who hath this hope, purifieth himself even as he is pure_. It is his daily care, by the grace of God in _Christ_, and thro’ the blood of the covenant, to purge the inmost recesses of his soul, from the lusts that before possest and defiled it; from uncleanness, and envy, and malice, and wrath, from every passion and temper, that is _after the flesh_, that either springs from, or cherishes, his native corruption: as well knowing, that he whose very _body is the temple of_ God, ought to admit into it nothing common or unclean; and that _holiness becometh_ that _house for ever_, where the Spirit of holiness vouchsafes to dwell.

11. Yet lackest thou one thing, whosoever thou art, that to a deep humility, and a stedfast faith, hast joined a lively hope, and thereby in a good measure cleansed thy heart from its inbred pollution. If thou wilt be perfect, add to all these charity; add love, and thou hast the _circumcision of the heart. Love is the fulfilling of the law, the end of the commandment._ Very excellent things are spoken of love; it is the essence, the spirit, the life of all virtue. It is not only the first and great command, but it is all the commandments in one. Whatsoever things are just, whatsoever things are pure, whatsoever things are amiable or honourable; if there be any virtue, if there be any praise, they are all comprized in this one word, love. In this is perfection and glory and happiness: the royal law of heaven and earth is this, _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_.

12. *Not that this forbids us to love any thing besides God: It implies, that we _love our brother also_. Nor yet does it forbid us (as some have strangely imagined) to take pleasure in any thing but God. To suppose this, is to suppose the Fountain of holiness, is directly the author of sin: since he has inseparably annexed pleasure to the use of those creatures, which are necessary to sustain the life he has given us. This therefore can never be the meaning of his command. What the real sense of it is, both our blessed Lord and his apostles tell us too frequently and too plainly to be misunderstood. They all with one mouth bear witness, that the true meaning of those several declarations, _The_ Lord _thy_ God _is one_ Lord. _Thou shalt have no other Gods but me; Thou shalt love the_ Lord _thy_ God _with all thy strength; thou shalt cleave unto him_; The _desire of thy soul_ shall be _to his name_: is no other than this. The one perfect Good shall be your one ultimate end. One thing shall ye desire for its own sake, the fruition of him that is all in all. One happiness shall ye propose to your souls, even an union with him that made them: the having _fellowship with the Father and the Son_: the being _joined to the_ Lord _in one spirit_. One design ye are to pursue to the end of time, the enjoyment of God in time and in eternity. Desire other things, so far as they tend to this. Love the creature――as it leads to the Creator. But in every step you take, be this the glorious point that terminates your view. Let every affection, and thought, and word, and work, be subordinate to this. Whatever ye desire or fear, whatever ye seek or shun, whatever ye think, speak, or do, be it in order to your happiness in God, the sole end as well as source of your being.

13. *Have no end, no ultimate end but God. Thus our Lord, _One thing is needful_. And if thine eye be singly fixt on this one thing, _thy whole body shall be full of light_. Thus St. _Paul, This one thing I do; I press toward the mark, for the prize of the high calling in_ Christ Jesus. Thus St. _James, Cleanse your hands, ye sinners, and purify your hearts, ye double-minded_. Thus St. _John, Love not the world, neither the things that are in the world. For all that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the Father, but is of the world._ The seeking happiness in what gratifies either the desire of the flesh, by agreeably striking upon the outward senses, the desire of the eye, of the imagination, by its novelty, greatness, or beauty; or the pride of life, whether by pomp, grandeur, power, or the usual consequence of them, applause and admiration: _Is not of the Father_, cometh not from, neither is approved by the Father of spirits; _but of the world_; it is the distinguishing mark of those, who will not have him to reign over them.

II. 1. Thus have I particularly inquired, what that _circumcision of heart_ is, which will obtain the praise of God. I am, in the second place, to mention some reflections, that naturally arise from such an inquiry, as a plain rule whereby every man may judge of himself, whether he be of the world or of God.

And, first, it is clear, from what has been said, that no man has a title to the praise of God, unless his heart is circumcised by humility, unless he is little, and base, and vile in his own eyes: unless he is deeply convinced of that inbred “corruption of his nature, whereby he is very far gone from original righteousness,” being prone to all evil, averse to all good, corrupt and abominable; having a _carnal mind_, which _is enmity against God, and is not subject to the law of God; nor indeed can be_: unless he continually feels in his inmost soul, that without the Spirit of God resting upon him, he can neither think, nor desire, nor speak, nor act, any thing good or well-pleasing in his sight.

No man, I say, has a title to the praise of God, till he feels his want of God: nor indeed, till he seeketh that _honour, which cometh of God only_: and neither desires nor pursues that which cometh of man, unless so far only as it tends to this.

2. Another truth which naturally follows from what has been said, is, that none shall obtain the honour that cometh of God, unless his heart be circumcised by faith; even a _faith of the operation of God_: unless refusing to be any longer led by his senses, appetites, or passions, or even by that blind leader of the blind, so idolized by the world, natural reason, he lives and _walks by faith_, directs every step, as _seeing him that is invisible, looks not at the things that are seen, which are temporal, but at the things that are not seen, which are eternal_; and governs all his desires, designs and thoughts, all his actions and conversations, as one who is entered in within the veil, where _Jesus_ sits at the right-hand of God.

3. *It were to be wished, that they were better acquainted with this faith, who employ much of their time and pains, in laying another foundation; in grounding religion, on “the eternal _fitness_ of things,” on “the intrinsic _excellence_ of virtue,” and the _beauty_ of actions flowing from it: on the _reasons_, as they term them, of good and evil, and the _relations_ of beings to each other. Either these accounts of the grounds of Christian duty, coincide with the scriptural, or not. If they do, why are well-meaning men perplext, and drawn from the weightier matters of the law, by a cloud of terms, whereby the easiest truths are explained into obscurity. If they are not, then it behoves them to consider, who is the author of this new doctrine: whether he is likely to be _an angel from heaven_, who _preacheth another gospel_ than that of _Christ Jesus_: though, if he were, God, not we, hath pronounced his sentence, _Let him be accursed_.