The Project Gutenberg eBook of The works of the Rev. John Wesley, Vol. 09 (of 32)
Title: The works of the Rev. John Wesley, Vol. 09 (of 32)
Author: John Wesley
Release date: April 18, 2024 [eBook #73419]
Language: English
Original publication: Bristol: William Pine, 1771
Credits: Richard Hulse and the Online Distributed Proofreading Team at https://www.pgdp.net (This file was produced from images generously made available by The Internet Archive)
The Works of the
Rev. John Wesley, M.A.
Transcriber’s Notes
The cover image was provided by the transcriber and is placed in the public domain.
Punctuation has been standardized.
Most of the non-common abbreviations used to save space in printing have been expanded to the non-abbreviated form for easier reading.
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 similar quote marks. The inner quotations have been changed to alternate quote marks for improved readability.
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 superscript number and are shown immediately below the paragraph in which they appear.
Transcriber’s Notes are used when making corrections to the text or to provide additional information for the modern reader. These notes are identified by ♦♠♥♣ symbols in the text and are shown immediately below the paragraph in which they appear.
THE
WORKS
OF THE
Rev. JOHN WESLEY, M.A.
Late Fellow of Lincoln-College, Oxford.
Volume IX.
BRISTOL:
Printed by WILLIAM PINE, in Wine-Street.
MDCCLXXII.
THE
CONTENTS
Of the Ninth Volume.
The manners of the ancient Christians.
Chapter I. Of the life of Christ.
Chapter II. Of the church at Jerusalem.
Chapter III. The state of the Heathens before their conversion.
Chapter IV. Of their prayer and study of the scripture.
Chapter V. Of their fasts, meals, modesty, and seriousness.
Chapter VI. Of their marriages, their union, and public assemblies.
Chapter VII. Of their persecutions.
Chapter VIII. Of their care of the poor sick, their hospitality, and patience.
The doctrine of Salvation, Faith, and Good Works; extracted from the homilies of the church of England.
An Abridgment of the Pilgrim’s Progress.
A Word of Advice to Saints and Sinners.
Christian Letters by Joseph Alleine.
A Word to a condemn’d Malefactor.
A Word in Season: Or Advice to an Englishman.
The Manners of the
ANCIENT CHRISTIANS.
Extracted from a French Author.
CHAPTER I.
Of the life of Christ.
1.AS the Christian religion is not an invention of men, but the work of God, it received its full perfection at the beginning of it. For who can imagine, the apostles were ignorant of any truth necessary or useful to salvation? Or that any thing has been since found out touching the conduct of life, more wise and excellent than what Jesus Christ taught them? It is among the first Christians therefore, that we must look for a pattern of the most perfect life, and by consequence of the most happy, which can be upon earth.
2. Let us begin with the life of Christ himself, the model and source of all perfection. In his very childhood he sets us an example, by his teachableness and obedience to his parents. Of the rest of his youth we only know, that he lived in the little town of Nazareth, passing for the son of a carpenter and working as one himself. In such obscurity he, who came to be the light of the world, chose to pass the greatest part of his life. Thirty years he lived a private life, and only three or four in public, to shew us, that a private life is best for the generality of men: and that there is only a small number who ought to act in public, so far as the order of God, and the love of their neighbour require it.
3. Before he began his great work, he prepared himself for it, by fasting and prayer. And having afterwards been tempted of the devil, to shew, he is able to succour when we are tempted, he went forth to seek and to save that which was lost. He shewed that he came from God by his miracles. And even these gave him matter of many virtues; of simplicity, humility, patience. He wrought them without any pride or ostentation; he seldom stayed till he was asked to do them; and then, only to exercise, or to make known the faith of those that asked him. He gives the glory of all to his Father. “I can of myself, says he, (that is, as man) do nothing. My Father who abideth in me, he it is that doth the works.”
4. What patience was it, to bear that incredible multitude, which continually followed him, who prest to touch him, who threw themselves upon him, and were often ready to overwhelm him? If he went into a house, all the city gathered together at the door, and gave him no time, so much as to eat. So that he could no longer come into the towns, unless in secret; but was forced to stay abroad in the deserts: and even thither the people followed him in great multitudes, as appears by the five thousand, whom he fed there. Hence it was, that he retired to the mountains to pray, that he employed the nights therein, and that he slept when he could, and as he could; as in the ship, during the storm.
5. His life was now more laborious, than when he worked with his hands. Indeed he had not time to work in; insomuch that he suffered women to minister unto him of their goods, and even kept some money by him. Of this he made Judas the keeper. So much did Jesus esteem money! He gave alms of the little he had, and sometimes he had none at all. Indeed he lived all along in great poverty. He had not where to lay his head. At his death, he had no goods, but his cloaths. He came, not to be ministered unto, but to minister. He made his journeys on foot, and continued walking even till the heat of the day. For it was at noon that he sat down, weary as he was, on the well, where he met the woman of Samaria. And tho’ he was the Lord of nature, we find not that he wrought any miracle for his own convenience, or to spare his own pains. The angels ministered unto him only once, to shew what was his due, had he pleased to use it.
6. All his carriage was simple, easy, natural, lively. He looked them in the face, with whom he spake: as the rich young man. It is often said, “He stretched forth his hand unto them;” often, that he made use of such other particular gestures, as were suitable to the occasion. Sometimes his very looks exprest pity, or grief, or indignation: at other times, tenderness; as when he took up the children in his arms, and laid his hands upon them.
7. With all this plainness and simplicity of behaviour, he preserved a wonderful dignity. He was always serious. We find him twice in tears: but it is not said, that he ever laughed. He asked nothing of any man, following his own maxim, “It is more blessed to give than to receive.” All men sought him out and ran unto him. He conversed with all, without any meanness of behaviour, and yet with the utmost condescension; being easy of access to all; yea to Publicans and Sinners. He condescended to eat, and to lodge with them, yea to let a woman that was a sinner touch him, and perfume his feet; a delicacy that seemed quite opposite to his poor and mortified life.
8. As he came into the world to instruct mankind, he taught continually both in public and private: insomuch that men admired the power by which he spoke, and the gracious words that came out of his mouth. His discourse was simple and clear, without any ornament, but lively and natural figures. Sometimes, he speaks by actions, as when he bids John’s disciples, “Go tell unto John what ye have seen and heard.” And generally, his words are few. He lays down great principles without troubling himself to draw consequences, or to prove them. Indeed they carry in themselves the light of truth, which only wilful blindness can resist. When he does use proofs, they are those of sensible reasonings and familiar comparisons. His miracles were the strongest proofs, and best suited to all understandings. These were equally apprehended by the learned, as Nicodemus, and the unlearned, as the man born blind. He often joins thereto the authorities of the law and the prophets, shewing that his doctrine came from the same wisdom, and that the Old Testament and the New were built on the same divine foundation.
9. That his disciples might have the full benefit of his example, he lived with them in common, as one family. They followed him wherever he went; they eat and lodged with him; they had opportunity of studying him continually. He spared no pains to instruct them. What they understood not in his public discourses, he explained to them in private; treating them as his friends, and telling them all things, as they were able to bear them. He bore with the utmost patience, their dulness, their ignorance, their vanity, and all their faults, and laboured without ceasing to correct them.
*10. But he had other disciples beside the twelve: for all who believed and were baptized were called his disciples. St. Paul mentions above 500 of them, who together saw him after his resurrection. So that the church even then consisted of two parts: the people, simply called The disciples or The brethren, and those whom Christ had set apart for ministring in public: such were first, The apostles, and then the seventy, whom he chose, and sent two and two before his face.
*11. The different degrees of love wherewith our Lord loved different persons are worthy a serious reflection. He hath taught us, that every man is our neighbour, whom we are to love as ourselves: and he accordingly loved all the world: yea, he gave his life for all. Yet he loved his disciples in a particular manner, and above the rest of them, his apostles; above the rest of the apostles, St. Peter and the sons of Zebedee; and above all, St. John. Thus by his own example hath he authorized us to regard some persons with a particular affection, and shewn, that peculiar friendship is not inconsistent with universal charity.
12. But in his sufferings chiefly hath “He left us an example, that we should tread in his steps.” Being like us in all things, except sin, he felt all the inconveniences of life; hunger, thirst and weariness and pain: and the state he was in, the night before his passion in the garden, plainly shews, that he was sensible like us, of grief and fear and sadness. Add to these his sense of the hardness of men’s hearts, and the contradiction of sinners. But he suffered all, and particularly in his passion, with an invincible constancy. He who with a word could have confounded his accusers and judges together, opened not his mouth. He stood unmoved as a rock in the midst of all insults, reproaches, outrages. On the very cross he possest his soul in patience. Even there retaining composure of mind, he prays for his murderers; he accepts the faith of the penitent thief; he provides for his mother’s comfort; he finishes the accomplishment of the prophecies; he commends his spirit to God.
CHAPTER II.
Of the church at Jerusalem.
1.AFTER the apostles had received the Holy Ghost, they were living images of Jesus Christ. And by them all the following servants of Christ were to form their hearts and lives. So St. Paul to the Corinthians, Be ye followers of me, as I am of Christ: and to the ♦Philippians, Brethren, be followers together of me, and mark them which walk so, as ye have us for an example.
2. Thus they taught by their lives as well as their words. But they chose out some of the believers, whom they taught in a more particular manner, as Jesus Christ had instructed them. These were with them continually wherever they went: these followed them in all their journies, and were appointed by them to reside in, and to govern the churches as they were formed. So with St. Peter was Mark, whom he calls his son (1 Peter v. 13.) and St. Clement, well known in all the churches. With St. Paul, were Timothy, Titus, St. Luke, and sometimes the same St. Clement. Thus Polycarp accompanied St. John. These holy men applied themselves with all care to learn the doctrine, and to imitate the lives of the apostles. And hereby they were themselves examples to other believers, both by word and conversation, in charity, in spirit, in faith, in purity. They likewise themselves formed disciples, capable of instructing and forming others. And this St. Paul directs Timothy to do (2 Timothy ii. 2.) The things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thus was the faith once delivered to the saints: thus was the church, the whole body of Christians from the beginning, the ground and pillar of truth, of all the truths contained in the oracles of God. In the writings therefore of these, not of modern reasoners and disputers, are we to search for that sense of scriptures hard to be understood, which they received from the apostles, and the apostles from Christ.
3. The church at Jerusalem, the pattern and mother of all churches, was taught and governed by the apostles themselves. And all the members thereof continued stedfastly in the apostles doctrine and fellowship, and in breaking of bread and in prayer. All who believed were together and had all things common. They sold their possessions and goods, and parted them to all, as every man had need. They continued daily with one accord in the temple, and in breaking bread in the house or chamber appointed for it: and eat their meat with gladness and singleness of heart, praising God and having favour with all the people. Again we read, The multitude of them that believed, were of one heart, and of one soul, neither said any, that ought of the things which he possessed was his own, but they had all things common. And great grace was upon them all, neither was there any among them, that wanted: for as many as were possessors of lands or houses, sold them, and brought the prices of the things that were sold, and laid them down at the apostles feet. And distribution was made to every man, according as he had need.
4. This community of goods the ancient philosophers and law-givers often endeavoured, but could never effect: having only punishments to constrain, or reasonings to persuade men to it. And both these were too weak to prevail. Only the grace of Christ could effect it. When this was shed abroad in their hearts, they all looked on each other as brethren, all united in one family, and fed alike by the common care of their Father. The law of love, so often repeated by their Lord, was continually before their eyes, and by this did all men know they were his disciples, by their love to one another.
5. It is said, that they continued stedfastly in the apostles doctrine; and they are often called, the disciples or learners. They diligently applied themselves to learn all the truths of God, whether by hearing the apostles both in public and private, or by reading and comparing together the holy scriptures, and meditating upon them. It is likewise said, that they continued in prayer, and went daily for that purpose to the temple: probably at the solemn hours of prayer, the third, sixth and ninth, which the Christian church observed for many ages.
6. The other part of their daily service mentioned here, is the breaking of bread, or the Lord’s supper, as the phrase signifies, not in this place alone, but in many others of the New Testament. It was followed by a repast, the use of which continued long in the ♦church, under the name of Agapæ, or feasts of love. And these it is said, They eat with gladness and singleness of heart. In a word, all the Christians were as little children, in humility, disinterestedness and purity. By renouncing worldly good and hopes, they had cut off the occasions of passions and of the uneasinesses of life: so that their minds were wholly taken up with heaven, and their hope full of immortality. Thus the church of Jerusalem subsisted near forty years, under the conduct of the apostles and St. James (the bishop of it) in particular: till the Christians seeing the ruin of that unhappy city to approach, according to the prediction of their Master, retired out of it to the little town of Pella, where they continued in peace and safety.
CHAPTER III.
The state of the Heathens before their conversion.
1.THEY who are unacquainted with history, suppose, that the men who lived seventeen hundred years ago, were more artless, more innocent and more teachable, than those that are now alive. But the writings of those times which still remain, clearly prove the contrary. The crimes, whereof they give us to full accounts, were committed in the face of the sun. No one ran into a corner to commit them, or endeavoured afterwards to conceal them. And the providence of God seems to have preserved these accounts, on purpose to shew, from what an abyss of corruption (described in short by St. Paul in the beginning of his epistle to the Romans) Jesus Christ delivered the world.
2. The ordinary diversions of the people of Rome, were to see men kill one another, or torn in pieces by wild beasts. And the governors of the provinces, daily exercised the greatest cruelties upon those who were not Romans. The emperors put to death whom they pleased, without any process or trial; whence it was that bad princes shed so much blood, even of the most noble Romans. Their avarice was equal to their cruelty; so that all places were full of frauds, of falshoods, of perjuries, of calumnies, of violences and oppressions.
3. Yet in the midst of the Roman empire, yea, of Rome itself, Christianity established itself: And that at a time when it was the most enlightened that ever it was, as well as the most corrupted. Nor could it more evidently appear, that the Gospel was the power of God, than by its triumphing over those very dispositions, which were of all others most opposite to it. What could be more opposite to the humility of faith and the simplicity of the Christian doctrine, than the haughtiness of self-conscious knowledge, and pride of understanding? What to the inward purity it required, and the strictness of its morality, than that entire depravity of heart, and overflowing corruption of manners?
4. The manner of preaching the Gospel was different, according to the dispositions of the hearers. The apostles convinced the Jews by proofs drawn from their own prophets, and other parts of holy writ; the Heathens, by reasonings, more simple or more subtle, according to their capacity. But what most prevailed on the heathen was, the miracles which were frequent, for two hundred years after the apostles, the holy lives of the Christians, and their constancy in sufferings and death.
5. When any one desired to be a Christian, he was brought to the bishop, who carefully examined, what were the motives and causes of his desiring it, and what his life past had been? For none were received ’till they had renounced whatever was contrary to the law of Christ: and given proof for some time, that they were determined, to make it the rule of their future life.
6. He who was judged sincere in his desire, was received by the bishop into the number of Catechumens. These were not only present at the ♦public exposition of scripture (for so might the Infidels themselves) but had Catechists appointed for them, whose office it was, to instruct them severally in the first principles of Christianity, and to watch over them continually, that their practice might be answerable thereto. The common time for being a catechumen was two years: but it might be either longer or shorter. It was always so long, till the person appeared to be changed in heart and life. The names of those who were judged to be thus changed, were given in at the beginning of Lent. And these, as well as the faithful, spent that solemn time, in watching, fasting and prayer. In the mean while they were instructed in the creed, and the mysteries of the Christian faith: as to their progress wherein they were frequently examined in the church, before the congregation.
7. Toward the end of Lent they were taught the Lord’s prayer, and instructed in the nature of the sacraments, and having been thus prepared, they were baptized on Easter-Eve, that they might rise again with Christ: or on the eve of Pentecost, that they might be ready to receive the Holy Ghost. But though these were the stated times of baptism, even till the tenth age; yet they who were in danger of death were baptized at any time: as in case of open persecution.
8. The day of baptism being come, the Catechumen was brought to the baptistery. This was at first near the church, or in the church porch: afterwards in the church itself. Here, after he had renounced the devil and all his works, he was questioned concerning the faith, and concerning his purpose of leading a Christian life. To which questions he gave distinct answers. He was then immerged in the consecrated water, three times; at the name of the Father, of the Son, and of the Holy Ghost. At his coming out of the water, a white garment was given him, for a token of the innocence which was now given him, and which he was to take care to preserve without spot unto his life’s end. When the persons baptized were infants, their sureties or sponsors (as Tertullian calls them) answered for them. Immediately after baptism they were presented to the bishop to be confirmed, by prayer and imposition of hands; and for a long time after they were instructed and assisted, as by the priest, so by those who had witnessed for them, till they were throughly perfect in the faith, and fully prepared for every good work.
CHAPTER IV.
Of their prayer and study of the scriptures.
1.THOSE who were baptized began to lead a new life, wholly spiritual and supernatural: a life of faith and prayer: remembring the words of their Lord, that men ought always to pray and not to faint; they endeavoured to pray without ceasing, and used all sorts of means, that the application of their spirit to God, might ♦be interrupted the least that was possible. But of all prayer, they had the greatest esteem for public; as well knowing, the more persons joined together, to beg of God any mercy, the more force their prayers had to obtain it. And the service ended, they saluted each other, the men the men, and the women the women, with the kiss of peace.
2. But besides their solemn prayers both in public and private, they used particular prayers before all they did: following therein the direction of St. Paul, Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God, even the Father by him. Accordingly, plowing, sowing, reaping, and all their works, were begun and ended in prayer. They prayed when they began to build a house, or to live in it, and on all the common ♦occurrences of life. Their salutations when they met, and at the beginning of their letters, were not only expressions of friendship, but prayers.
3. The book of Psalms made a great part of their prayers; as including the sum of all the scriptures, and shewing what sentiments a servant of God ought to have, in all the various conditions of life. To these they always joined the reading a part of some of the other holy books: all which the bishops and pastors of the church, explained with all diligence, instructing their flock both publicly and from house to house, and suiting their instructions to their several capacities. But they all along declared, they spake not from themselves, they said nothing new, nothing of their own. They declared, that they were only faithful relators of the gospel of Christ, and of that interpretation thereof, which they had received from their fore-fathers, and their fore-fathers from the apostles. They imprinted in the faithful the utmost abhorrence for all novelties, especially in doctrine. Insomuch that if private Christians heard any discourse which was contrary to the first faith, they did not amuse themselves with disputing, but immediately left the place.
4. What had been read to them in public, out of the holy scriptures, the faithful read again in private. They talked of it in the house and by the way; they meditated thereon day and night. Indeed, particular houses, as St. Chrysostom observes, were then churches. Every father being a pastor to his family, instructing his wife, children, servants; exhorting them familiarly, presiding over their joint devotion, and every way assisting to preserve them in the unity of the church, and to build them up in faith and love.
5. In the mean while they did not neglect to work with their hands, both, that they might avoid idleness, the root of all vices, that they might provide for their own housholds, and that they might have the more ability to help their brethren. But they took care to chuse not only innocent employs, but such as best suited with retirement and humility, and did not too much engage the mind, or dissipate the thoughts: what time they could spare from these, they employed in works of charity: in visiting the sick or afflicted, and assisting whoever stood in need of their assistance. So that the life of a Christian was a continued course of prayer, reading and labour, succeeding each other; and as little as possible interrupted by the necessities of life. Whatever calling they were of, they regarded it always, as only an accessory or help to religion; which they ever remembered was the one single business, that was to take up all their lives. Their profession was, purely and simply to be Christians. They assumed no other distinction: and when they were questioned concerning their name, their country, their condition, their one answer was, “I am a Christian.”
CHAPTER V.
Of their fasts, meals, modesty and seriousness.
1.THE fasts of the ancients were either yearly, as that of Lent, which they observed daily till six in the evening; or weekly, as those of Wednesday and Friday, which they observed till three in the afternoon. The yearly they kept in memory of their Lord, and in obedience to that command, When the bridegroom shall be taken away, then shall they fast in those days. And the weekly too were observed throughout the whole church, in remembrance of his passion: because on Wednesday the council against him was held, and on Friday he was put to death. During the whole Lent, many eat only bread and water: some added thereto nuts and almonds: and others were obliged to use different food, according to their different infirmities. But all abstained from wine and delicate meats, during whatever time was set apart for fasting, and spent as large a proportion of it as they could, in retirement, reading and prayer.
2. At all times the meals of Christians were plain and frugal. They did not live to eat, but eat to live. They used only such food and such a measure of it, as was necessary for health and strength. As to the kinds of food, they eat whatever was set before them, except blood and things strangled; from which they carefully abstained, according to the decree of the apostles speaking by the Holy Ghost. Some indeed there were in all ages, who eat only herbs with bread and water: not out of any abhorrence of other food; but believing this to be best for their own weakness. No Christians eat with ♦heretics, or persons excommunicate: but they did sometimes with infidels, that they might not break off all society with them.
3. The same air of modesty appeared in all the other parts of their life. They valued only inward greatness; they esteemed no nobility, but nobleness of soul. They made no account of perishable goods, or of any riches but spiritual. They utterly despised all that luxury had introduced; all the idle expence of magnificent buildings; of costly apparel; of sumptuous furniture, and vessels of gold and silver. Behold the furniture which her persecutors found in the chamber of Domna, a rich lady of Nicomedia: the Acts of the apostles, two matts upon the floor, a wooden box, and an earthen censer.
4. As to their dress, they wore no glaring colours, but mostly white, the emblem of purity. They used no costly stuffs, no rings, jewels, perfumes; nothing fine or delicate; plainness, modesty, gravity and a contempt of ornament, were visible in their whole exterior. They made use of none of the public diversions, but accounted them all abominations; not only as being idolatrous, but as being one great source of the general corruption of manners. And in fact the theatre was no other than a school of immodesty: the amphitheatre where men fought with each other, or with wild beasts, was evidently a school of cruelty. And all these diversions fomented all sorts of passions, which it is the business of Christianity to calm. Therefore it is, that even the races of the Circus which appeared the most innocent, are constantly mentioned, by the fathers, with horror and detestation: not only on account of the idleness they promoted, and the vast expence that attended them; but likewise of the promiscuous converse of men and women, and the factions which reigned there, producing every day quarrels and furious animosities, that often proceeded even to blood.
5. They likewise entirely disapproved of dice, and all other sedentary games, the least mischief of which they judged to be, the nourishing of sloth and idleness. They did not approve of loud laughter, or whatever has a tendency thereto: as light discourses, ludicrous gestures or actions, buffoonery, drollery. They thought all these beneath the dignity of a Christian, and absolutely unworthy his high calling: whose conversation ought to be always good, to the use of edifying, that it may minister grace to the hearers. They considered, that both our Lord and all his apostles, led the most serious life possible: and that St. Paul condemns by name, that habit of jesting, raillery or facetiousness, which the Heathens ranked among their virtues, as not convenient for a follower of Christ.
6. But as strict as the life of these Christians was, we must not imagine it was melancholy. No, as they prayed without ceasing, and in every thing gave thanks, so they rejoiced evermore. They were not disquieted by covetousness or ambition. They were free from pride, malice, envy, and all that train of uneasy passions, by which, men of the world are continually tormented: not being attached to the goods of the present life; they were little touched with the calamities of it: having always the peace of a good conscience, the joy of doing well, and a full assurance of the favour of God, both in time and in eternity.
7. Nor did the care of their posterity give them any inquietude. The happiness they wished their children was no other, than that they desired for themselves, even to finish their course with joy. If they left them orphans, they knew the church would be their mother, and supply all their wants. Thus they lived without care, without fear, without desire of any of the things of the world. But not without pleasure. What pleasure, (says Tertullian) is greater than contempt of the world, “contempt of death, true liberty, purity of conscience; contentedness with all things? You tread under foot the gods of the Heathens; you heal diseases; you cast out devils; you are led by the Holy Ghost; you live to God. These are the pleasures; these the diversions of Christians.”