John Wesley’s Sermon 77 – Spiritual Worship

The following sermon is translated according to my prompts by Google Gemini AI. Note that the sermon was translated in blocks, and in this case I’m choosing to include those translation notes after each block. All bolding is a reference to these notes and is not for emphasis.

I refer to this as “translation,” but it is really simply a modernization of language.

You can find original sermon here.

Spiritual Worship

“This is the true God, and eternal life.” – 1 John 5:20

In this Epistle, Saint John speaks not to any particular Church, but to all the Christians of that age; although more especially to those among whom he then resided. And through them, he speaks to the entire Christian Church in all succeeding ages.
In this letter, or rather tract (for he was present with those to whom it was more immediately directed, probably being unable to preach to them any longer because of his extreme old age), he does not treat directly of faith, which Saint Paul had done; neither of inward and outward holiness, concerning which both Saint Paul, Saint James, and Saint Peter had spoken. Instead, he addresses the foundation of all—the happy and holy communion that believers have with God the Father, Son, and Holy Spirit.
In the preface (1 John 1:1-4), he describes the authority by which he wrote and spoke, and clearly points out the design of his current writing. The conclusion of the Epistle perfectly matches the preface, more broadly explaining the same design and summarizing the marks of our communion with God by the phrase “we know,” repeated three times (1 John 5:18-20).
The letter itself treats, First, separately, of communion with the Father (1 John 1:5-10); of communion with the Son (1 John 2 and 3); and of communion with the Spirit (1 John 4). Secondly, it treats conjointly of the testimony of the Father, Son, and Holy Spirit; on which faith in Christ, being born of God, love for God and His children, the keeping of His commandments, and victory over the world are founded (1 John 5:1-12).
The summary begins (1 John 5:18): “We know that he who is born of God,”—who sees and loves God—“does not sin,” as long as this loving faith remains in him. “We know we are of God;” children of God, by the witness and the fruit of the Spirit; “and the whole world,”—all who do not have the Spirit—”lies in the evil one.” They exist, live, and dwell in him, just as the children of God do in the Holy One. “We know that the Son of God has come, and has given us” a spiritual “understanding, that we may know the true One,”—the faithful and true witness. “And we are in the true One,” as branches in the vine. “This is the true God, and eternal life.”

In considering these important words, we may inquire:

I. How is He the true God?

II. How is He eternal life?

I shall then,

III. Add a few inferences.

Notes on Translation Choices:

Sermon Title: “Spiritual Worship” is kept.
1 John 5:20 Quote: Modernized.
I.1: “Christians of that age; although more especially to them among whom he then resided”: Kept, as it shows careful historical context.
I.2: “Tract”: Kept the word “tract,” as it refers to a short treatise, distinct from a full sermon.
“Foundation of all, — the happy and holy communion which the faithful have with God the Father, Son, and Holy Ghost”: Kept, as it’s a core theological focus of John’s epistle and Wesley’s sermon.
I.3: “Preface” / “Conclusion of the Epistle” / “Recapitulating the marks of our communion with God, by, ‘we know,’ thrice repeated”: Wesley’s structural analysis of 1 John is clear and valuable, so the terms are kept.
I.4: Outline of 1 John: Wesley’s outline of the epistle’s structure (communion separately, then conjointly) is maintained as it’s part of his introduction.
I.5: “We know that he who is born of God… sinneth not”: This quote from 1 John 5:18 is crucial to Wesley’s doctrine of Christian perfection and is carefully maintained, with his clarification “(who sees and loves God), so long as this loving faith abideth in him.”
“We know we are of God… and the whole world… lieth in the wicked one”: Kept as direct biblical quotes/allusions. Wesley’s clarification for “lieth in the wicked one” (“They are, and live, and dwell in him…”) is also integrated as it’s his interpretive comment.
“Son of God is come, and hath given us… understanding, that we may know the true One”: Kept as direct biblical quotes/allusions.
“And we are in the true One,’ as branches in the vine”: Kept, adding the “as branches in the vine” clarification that Wesley provides.
“This is the true God, and eternal life”: Kept as the concluding biblical quote of the sermon’s introductory text.
Sermon’s Outline (I, II, III): Wesley’s own outline for the sermon’s structure is included at the end of the introduction.

Spiritual Worship “This is the true God, and eternal life.” – 1 John 5:20

I. How is He the True God?

And, first, we may inquire, How is He the true God? He is “God over all, blessed forever.” “He was with God,” with God the Father, “from the beginning,” from eternity, “and was God. He and the Father are One;” and, consequently, “He thought it not robbery to be equal with God.” Accordingly, the inspired writers give Him all the titles of the most high God. They call Him over and over again by the incommunicable name, JEHOVAH—never given to any creature. They ascribe to Him all the attributes and all the works of God. So that we need not hesitate to pronounce Him, “God of God, Light of Light, very God of very God: In glory equal with the Father, in majesty co-eternal.”
He is the true God, the only Cause, the sole Creator of all things. “By Him,” says the Apostle Paul, “were created all things that are in heaven, and that are on earth”—yes, earth and heaven themselves; but the inhabitants are named because they are more noble than the house—”visible and invisible.” The various types of which are listed: “Whether they be thrones, or dominions, or principalities, or powers.” So Saint John says: “All things were made by Him, and without Him was not anything made that was made.” And, accordingly, Saint Paul applies to Him those strong words of the Psalmist: “You, Lord, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands.”
And as the true God, He is also the Supporter of all the things that He has made. He bears, upholds, sustains, all created things by the word of His power, by the same powerful word which brought them out of nothing. As this was absolutely necessary for the beginning of their existence, it is equally so for their continued existence: Were His almighty influence withdrawn, they could not subsist a moment longer. Hold up a stone in the air; the moment you withdraw your hand, it naturally falls to the ground. In the same way, were He to withdraw His hand for a moment, the entire creation would fall back into nothing.
As the true God, He is likewise the Preserver of all things. He not only keeps them in being but preserves them in that degree of well-being which is suitable to their various natures. He preserves them in their various relations, connections, and dependencies, so as to compose one system of beings, to form one entire universe, according to the counsel of His will. How strongly and beautifully is this expressed: Ta panta en autoi synesteke. [By whom all things consist; or, more literally, By and in Him are all things compacted into one system.] He is not only the support, but also the cement, of the whole universe.
I would particularly remark (what perhaps has not been sufficiently observed) that He is the true Author of all the motion that is in the universe. To spirits, indeed, He has given a small degree of self-moving power, but not to matter. All matter, of whatever kind it may be, is absolutely and totally inert. It does not, cannot, in any case, move itself; and whenever any part of it seems to move, it is in reality moved by something else. See that log, which, commonly speaking, moves on the sea! It is in reality moved by the water. The water is moved by the wind; that is, a current of air. And the air itself owes all its motion to the ethereal fire, a particle of which is attached to every particle of it. Deprive it of that fire, and it moves no longer; it is fixed: It is as inert as sand. Remove fluidity (owing to the ethereal fire intermixed with it) from water, and it has no more motion than the log. Infuse fire into iron, by hammering it when red hot, and it has no more motion than fixed air, or frozen water. But when it is unfixed, when it is in its most active state, what gives motion to fire? The very pagans will tell you. It is,Totam Mens agitans molem, et magno se corpore miscens. [The general soul / Lives in the parts, and agitates the whole. – Virgil, Aeneid VI, 727, 730-31]
To pursue this a little farther: We say, the moon moves around the earth; the earth and the other planets move around the sun; the sun moves around its own axis. But these are only common expressions: For, if we speak the truth, neither the sun, moon, nor stars move themselves. None of these move themselves; they are all moved every moment by the almighty hand that made them.”Yes,” says Sir Isaac Newton, “the sun, moon, and all the heavenly bodies, do move, do gravitate, toward each other.” Gravitate. What is that? “Why, they all attract each other, in proportion to the quantity of matter they contain.” “Nonsense all over,” says Mr. Hutchinson; “jargon, self-contradiction! Can anything act where it is not? No; they are continually impelled toward each other.” Impelled! By what? “By the subtle matter, the ether, or electric fire.” But remember! be it ever so subtle, it is matter still: Consequently, it is as inert in itself as either sand or marble. It cannot therefore move itself; but probably it is the first material mover, the main spring whereby the Creator and Preserver of all things is pleased to move the universe.
The true God is also the Redeemer of all the children of men. It pleased the Father to lay upon Him the iniquities of us all, that by the one offering of Himself, once offered, when He tasted death for every person, He might make a full and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world.

Notes on Translation Choices:

I.1: “God over all, blessed for ever” / “He was with God… and was God. He and the Father are One” / “He thought it not robbery to be equal with God”: These are direct biblical quotes or allusions (Romans 9:5; John 1:1; John 10:30; Philippians 2:6), fundamental to Christ’s divinity, and are kept.
“Incommunicable name, JEHOVAH”: Kept, highlighting its unique divine nature.
“God of God, Light of Light, very God of very God: In glory equal with the Father, in majesty co-eternal”: This is a direct quote from the Nicene Creed, used to affirm Christ’s full divinity. It’s preserved for its theological weight.
I.2: “Only Cause, the sole Creator of all things”: Emphasizes Christ’s role in creation.
Colossians 1:16 / John 1:3 / Psalm 102:25-26: Direct biblical quotes applied to Christ, kept.
I.3: “Supporter of all the things that he hath made” / “Beareth, upholdeth, sustaineth”: Emphasizes Christ’s ongoing role in providence (Hebrews 1:3).
“Brought them out of nothing”: Refers to creation ex nihilo.
I.4: “Preserver of all things”: Distinguishes this from “supporter.”
Ta panta en autoi synesteke: Retained the Greek, followed by Wesley’s translation and more literal rendering, as this is a key biblical phrase (Colossians 1:17) and Wesley provides his own exegesis.
“Cement, of the whole universe”: A vivid metaphor for Christ’s unifying role.
I.5: “True Author of all the motion”: This is where Wesley gets into his specific physics/metaphysics.
“Matter… absolutely and totally inert”: Key philosophical point from Wesley’s era.
Log/Water/Wind/Ethereal fire example: The illustration is kept clear.
Latin quote: Totam Mens agitans molem, et magno se corpore miscens.: Retained the Latin, followed by Wesley’s own provided translation. This is from Virgil, commonly cited in this period.
I.6: Astronomical motion discussion (Newton vs. Hutchinson): This is a fascinating historical snapshot of scientific debate within a theological framework.
- “Vulgar expressions”: Means common or everyday language, not necessarily crude.
- Sir Isaac Newton’s “gravitate” and “attract”: Represented as Wesley’s understanding of Newton.
- Mr. Hutchinson’s “Nonsense all over… jargon, self-contradiction! Can anything act where it is not? No; they are continually impelled toward each other.”: Represents the opposing view that matter cannot act at a distance. Wesley’s “impelled! by what?” leads to Hutchinson’s concept of “subtle matter, the ether, or electric fire.”
- Wesley’s conclusion: He accepts the “first material mover” as a mechanism God uses, but maintains that ultimate motion comes from God, not from matter itself. This entire scientific/philosophical digression is retained for its historical and intellectual value within the sermon.
I.7: “Redeemer of all the children of men”: Shift to Christ’s redemptive role.
“One oblation of himself once offered, when he tasted death for every man, he might make a full and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world”: This is a direct quote from the Anglican Article XXXI, emphasizing the completeness of Christ’s atonement. It’s crucial, so it’s maintained.

8. Again: The True God is the Governor of all things: “His kingdom rules over all.” The government rests upon His shoulder throughout all ages. He is the Lord and Disposer of the whole creation, and every part of it. And in how astonishing a manner does He govern the world! How far are His ways above human thought! How little do we know of His methods of government! Only this we know: Ita praesides singulis sicut universis, et universis sicut singulis! “You preside over each creature as if it were the universe, and over the universe as over each individual creature.” Dwell a little upon this sentiment: What a glorious mystery does it contain! It is paraphrased in the words recited above:

FATHER, how wide thy glories shine! Lord of the universe, and mine: Thy goodness watches over the whole, As all the world were but one soul; Yet keeps my every sacred hair, As I remained thy single care!

Lastly, being the true God, He is the end of all things; according to that solemn declaration of the Apostle (Romans 11:36): “From Him, and through Him, and to Him, are all things.” This means: from Him, as the Creator; through Him, as the Sustainer and Preserver; and to Him, as the ultimate purpose of all things.

II. How is Jesus Christ Eternal Life?

The thing directly intended in this expression is not that He will be eternal life, although this is a great and important truth and never to be forgotten. “He is the Author of eternal salvation to all who obey Him.” He is the Purchaser of that “crown of life” which will be given to all who are “faithful unto death”; and He will be the very essence of all their joys for all the saints in glory.The flame of angelic love Is kindled at Jesus’ face; And all the enjoyment above Consists in the rapturous gaze!
The thing directly intended is not that He is the resurrection, although this also is true, according to His own declaration, “I am the resurrection and the life.” Consistent with this are Saint Paul’s words: “As in Adam all died, even so in Christ shall all be made alive.” So that we may well say, “Blessed be the God and Father of our Lord Jesus Christ, who… has begotten us again to a living hope through the resurrection of Christ from the dead, to an inheritance imperishable, undefiled, and that will not fade away.”
But setting aside what He will be in the future, we are here called to consider what He is now. He is now the life of everything that lives, in any kind or degree. He is the Source of the lowest species of life, that of vegetables, as being the Source of all the motion on which vegetation depends. He is the Fountain of the life of animals; the Power by which the heart beats and the circulating fluids flow. He is the Fountain of all the life which humanity possesses in common with other animals. And if we distinguish rational life from animal life, He is the Source of this also.
But how infinitely short does all this fall of the life which is here directly intended, and of which the Apostle speaks so explicitly in the preceding verses (1 John 5:11-12): “This is the testimony, that God has given us eternal life; and this life is in His Son. Whoever has the Son has life”—the eternal life spoken of here—”and whoever does not have the Son of God does not have this life.” As if he had said, “This is the summary of the testimony which God has testified concerning His Son: that God has given us not only a title to, but the real beginning of, eternal life. And this life is purchased by, and treasured up in, His Son; who has all its sources and its fullness in Himself, to communicate to His body, the Church.”

Notes on Translation Choices and Clarifications:

“End of all things”: Clarified with “ultimate purpose” in parentheses to ensure the meaning is understood as Wesley intended (“purpose,” not “termination”).
“Of him, and through him, and to him, are all things”: Breakdown and clarification of “of,” “through,” and “to” with “Creator,” “Sustainer/Preserver,” and “ultimate purpose” to explain Wesley’s exegesis.
II.1: “The thing directly intended is not, that he will be eternal life”: Wesley is drawing a distinction between Christ’s future role and His present reality. This is crucial.
“Author of eternal salvation” / “Purchaser of that ‘crown of life'”: Kept these significant theological descriptions.
Poetry: The Charles Wesley hymn stanza is retained in its original form, as agreed.
II.2: “I am the resurrection and the life”: Direct biblical quote, kept.
“As in Adam all died, even so in Christ shall all be made alive”: Direct biblical quote, kept.
“Hath begotten us again unto a lively hope… to an inheritance incorruptible, and undefiled, and that fadeth not away”: Direct biblical quote (1 Peter 1:3-4), modernized “hath begotten” to “has begotten” and “fadeth not away” to “will not fade away.”
II.3: “Waiving what he will be hereafter”: Changed to “setting aside what He will be in the future” for more modern phrasing.
“Lowest species of life, that of vegetables”: Clarified by adding “that of vegetables” as a direct explanation.
“Circulating juices flow”: Modernized to “circulating fluids flow.”
II.4: “How infinitely short does all this fall of the life which is here directly intended”: Retained the emphasis on this distinction.
1 John 5:11-12 quote: Kept, as it’s the core biblical support for the immediate point.
“Sum of the testimony which God hath testified”: Modernized to “summary of the testimony which God has testified.”
“Not only a title to, but the real beginning of, eternal life”: This is a vital Wesleyan emphasis on present experience, so it’s kept clear.
“Purchased by, and treasured up in, his Son; who has all the springs and the fullness of it in himself, to communicate to his body, the Church”: Retained the vivid imagery and theological precision of Christ as the source and dispenser of life to believers.

II. How is He Eternal Life? (Continued)

This eternal life then begins when it pleases the Father to reveal His Son in our hearts; when we first know Christ, being enabled “to call Him Lord by the Holy Spirit”; when we can testify, our conscience bearing us witness in the Holy Spirit, “the life which I now live, I live by faith in the Son of God, who loved me and gave Himself for me.” And then it is that happiness begins—happiness real, solid, substantial. Then it is that heaven is opened in the soul, that the proper, heavenly state commences, while the love of God, as loving us, is poured out in the heart, instantly producing love for all humanity; general, pure benevolence, together with its genuine fruits: humility, meekness, patience, contentedness in every state; a complete, clear, full acceptance of the whole will of God; enabling us to “rejoice always, and in everything to give thanks.”
As our knowledge and our love for Him increase, by the same degrees, and in the same proportion, the kingdom of an inward heaven must necessarily increase also; while we “grow up in all things into Him who is our Head.” And when we are en autō peplērōmenoi, “complete in Him,” as our translators render it; but more properly when we are filled with Him; when “Christ in us, the hope of glory,” is our God and our All; when He has taken full possession of our heart; when He reigns there without a rival, the Lord of every inner motion; when we dwell in Christ, and Christ in us, we are one with Christ, and Christ with us; then we are completely happy; then we live “all the life that is hidden with Christ in God”; then, and not until then, do we truly experience what that word means: “God is love; and whoever dwells in love, dwells in God, and God in him.”

III. Inferences

I have now only to add a few conclusions from the preceding observations. And we may learn from here, first, that as there is but one God in heaven above and on Earth below, so there is only one happiness for created spirits, either in heaven or on Earth. This one God made our heart for Himself; and it cannot rest until it rests in Him. It is true that while we are in the vigor of youth and health; while our blood dances in our veins; while the world smiles upon us, and we have all the conveniences, yes, and luxuries of life, we frequently have pleasing dreams and enjoy a kind of happiness. But it cannot continue; it flies away like a shadow; and even while it lasts, it is not solid or substantial; it does not satisfy the soul. We still long for something else, something we do not have. Give a person everything that this world can give, still, as Horace observed nearly two thousand years ago:Curtae nescio quid semper abest rei. Still, — Amidst our plenty something still, To me, to thee, to him is wanting! That something is neither more nor less than the knowledge and love of God; without which no spirit can be happy either in heaven or on Earth.
Permit me to share my own experience, in confirmation of this: I distinctly remember that, even in my childhood, even when I was at school, I have often said, “They say the life of a schoolboy is the happiest in the world; but I am sure I am not happy; for I am not content, and so cannot be happy.” When I had lived a few years longer, being in the vigor of youth, a stranger to pain and sickness, and particularly to depression (which I do not remember to have felt for one quarter of an hour since I was born); having plenty of all things, in the midst of sensible and amiable friends who loved me, and I loved them; and being in the way of life which, of all others, suited my inclinations; still I was not happy. I wondered why I was not, and could not imagine what the reason was. The reason certainly was, I did not know God, the Source of present as well as eternal happiness. What is a clear proof that I was not then happy is that, upon the coolest reflection, I knew not one week which I would have thought it worthwhile to have lived over again, taking it with every inward and outward sensation, without any variation at all.
But a pious person affirms, “When I was young, I was happy; though I was utterly without God in the world.” I do not believe you; though I doubt not but you believe yourself. But you are deceived, as I have been over and over. Such is the condition of human life!Flowerets and myrtles fragrant seem to rise: All is at distance fair; but near at hand, The gay deceit mocks the desiring eyes With thorns, and desert heath, and barren sand.Look forward at any distant prospect: How beautiful does it appear! Come up to it; and the beauty vanishes, and it is rough and disagreeable. Just so is life. But when the scene is past, it resumes its former appearance; and we seriously believe that we were then very happy, though, in reality, we were far otherwise. For as no one is now, so no one ever was, happy, without the loving knowledge of the true God.
We may learn from here, secondly, that this happy knowledge of the true God is only another name for religion; I mean Christian religion; which, indeed, is the only one that deserves the name. Religion, as to its nature or essence, does not lie in this or that set of ideas, commonly called faith; nor in a routine of duties, however carefully reformed from error and superstition. It does not consist in any number of outward actions. No: it properly and directly consists in the knowledge and love of God, as manifested in the Son of His love, through the eternal Spirit. And this naturally leads to every heavenly disposition, and to every good word and work.
We learn from here, thirdly, that none but a Christian is happy; none but a real, inward Christian. A glutton, a drunkard, a gambler may be merry; but he cannot be happy. The fashionable man, the fashionable woman, may eat and drink and rise up to play; but still they feel they are not happy. Men or women may adorn their own dear selves with all the colors of the rainbow. They may dance, and sing, and hurry to and fro, and flutter here and there. They may ride up and down in their splendid carriages and talk insipidly to each other. They may rush from one diversion to another: But happiness is not there. They are still “walking in a vain shadow, and disquieting themselves in vain.” One of their own poets has truly declared, concerning the entire life of these sons of pleasure,’Tis a dull farce, and empty show: Powder, and pocket-glass, and beau.I cannot but observe about that fine writer that he came near the mark, and yet fell short of it. In his “Solomon” (one of the noblest poems in the English language), he clearly shows where happiness is not; that it is not to be found in natural knowledge, in power, or in the pleasures of sense or imagination. But he does not show where it is to be found. He could not; for he did not know it himself. Yet he came near it when he said,Restore, Great Father, thy instructed son; And in my act may thy great will be done!

Notes on Translation Choices:

II.5: “Call him Lord by the Holy Ghost”: Kept as a direct biblical quote (1 Corinthians 12:3).
“Life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me”: Kept as a direct biblical quote (Galatians 2:20).
“Happiness real, solid, substantial”: Kept this strong affirmation.
“Heaven is opened in the soul”: Kept, as it’s a powerful metaphor for spiritual experience.
“Love of God, as loving us, is shed abroad in the heart”: Kept as a direct biblical quote (Romans 5:5).
“Genuine fruits, lowliness, meekness, patience, contentedness in every state; an entire, clear, full acquiescence in the whole will of God; enabling us to ‘rejoice evermore, and in everything to give thanks'”: This comprehensive list of spiritual fruits/attitudes is crucial to Wesley’s definition of happiness in God.
II.6: en autoi peplerOmenoi: Retained the Greek, followed by Wesley’s translation and clarification (“complete in him; but more properly when we are filled with him”). This is from Colossians 2:10.
“Christ in us, the hope of glory”: Kept as a direct biblical quote (Colossians 1:27).
“Reigns therein without a rival, the Lord of every motion there”: Vivid imagery of Christ’s sovereignty within the believer.
“We dwell in Christ, and Christ in us, we are one with Christ, and Christ with us”: Kept as direct biblical allusion (John 15).
“All the life that is hid with Christ in God”: Kept as a direct biblical quote (Colossians 3:3).
“God is love; and whosoever dwelleth in love, dwelleth in God, and God in him”: Kept as a direct biblical quote (1 John 4:16).
III.1: “One happiness for created spirits”: Emphasizes the singular source of true joy.
“Heart for himself; and it cannot rest till it resteth in him”: Kept as a classic Augustinian/Christian concept.
“Vigor of youth and health; while our blood dances in our veins; while the world smiles upon us”: Evocative descriptions of worldly prosperity.
“Conveniences, yea, and superfluities of life”: Highlights the abundance.
Horace Quote: Retained the Latin and Wesley’s translation. This refers to a fundamental human dissatisfaction.
“Knowledge and love of God”: Emphasized as the missing “something.”
III.2: Wesley’s Personal Anecdote: This is invaluable for illustrating his point directly from his own experience. It’s preserved with modernized phrasing for readability.
“Lowness of spirits”: Modernized to “depression.”
“Sensible and amiable friends”: Modernized to “sensible and amiable friends.”
“Coolest reflection”: Kept.
III.3: Counter-Argument and Poetic Quote: Wesley presents a common counter-argument and then uses a poetic quote to illustrate the deceptive nature of worldly happiness. The poetry is retained in its original form.
“Flowerets and myrtles fragrant seem to rise…”: The poetic imagery is kept.
III.4: Definition of True Religion: This is a core Wesleyan statement.
- “Notions, vulgarly called faith”: Critical of mere intellectual assent.
- “Round of duties”: Critical of mere ritual.
- “Knowledge and love of God, as manifested in the Son of his love, through the eternal Spirit”: This is Wesley’s concise and profound definition of the essence of religion.
III.5: “None but a Christian is happy”: This is a bold, controversial statement by Wesley, which he proceeds to defend by critiquing superficial worldly happiness.
- “Glutton, a drunkard, a gamester… beau, the belle”: Specific types of pleasure-seekers from his era, kept for historical flavor and clarity. “Beau, belle” clarified as “fashionable man, fashionable woman.”
- “Walk in a vain shadow, and disquieting themselves in vain”: Kept as a direct biblical quote (Psalm 39:6).
- Poetic Quote: Retained in original form. This is likely from Edward Young’s “Night Thoughts.”
- “Fine writer” (Edward Young): Wesley’s critique of Young (Solomon, one of his poems) for showing where happiness isn’t but not where it is, is kept.
- “Restore, Great Father, thy instructed son; And in my act may thy great will be done!”: Kept the poetic quote.

We learn from here, fourthly, that every Christian is happy; and that he who is not happy is not a Christian. If, as was observed above, religion is happiness, everyone that possesses it must be happy. This appears from the very nature of the thing: For if religion and happiness are in fact the same, it is impossible that any person can possess the former without possessing the latter also. They cannot have religion without having happiness, seeing they are utterly inseparable.And it is equally certain, on the other hand, that he who is not happy is not a Christian; seeing if he was a real Christian, he could not but be happy. But I allow an exception here in favor of those who are under violent temptation; yes, and of those who are under deep nervous disorders, which are, indeed, a type of mental illness. The clouds and darkness which then overwhelm the soul suspend its happiness; especially if Satan is permitted to second those disorders by pouring in his fiery darts. But, excepting these cases, the observation will hold, and it should be well attended to: Whoever is not happy, yes, happy in God, is not a Christian.
Are you not a living proof of this? Do you not still wander to and fro, seeking rest, but finding none?—pursuing happiness, but never catching it? And who can blame you for pursuing it? It is the very purpose of your being. The great Creator made nothing to be miserable, but every creature to be happy in its kind. And upon a general review of the works of His hands, He pronounced them all “very good”—which they would not have been, had not every intelligent creature, yes, everyone capable of pleasure and pain, been happy in fulfilling the purpose of its creation. If you are now unhappy, it is because you are in an unnatural state. And should you not long for deliverance from it? “The whole creation,” being now “subject to futility,” “groans and labors in pain together.” I blame you only, or pity you rather, for taking a wrong way to a right end; for seeking happiness where it never was, and never can be, found. You seek happiness in your fellow-creatures instead of your Creator. But these can no more make you happy than they can make you immortal. If you have ears to hear, every creature cries aloud, “Happiness is not in me.” All these are, in truth, “broken cisterns, that can hold no water.” Oh, turn to your rest! Turn to Him in whom are hidden all the treasures of happiness! Turn to Him “who gives generously to all people”; and He will give you “to drink of the water of life freely.”
You cannot find your long-sought happiness in all the pleasures of the world. Are they not “deceitful on the scales?” Are they not lighter than vanity itself? How long will you “feed upon that which is not bread?”—which may amuse, but cannot satisfy? You cannot find it in the religion of the world; either in opinions or a mere routine of outward duties. Vain labor! Is not God a Spirit, and therefore to be “worshipped in spirit and in truth?” In this alone can you find the happiness you seek: in the union of your spirit with the Father of spirits; in the knowledge and love of Him who is the fountain of happiness, sufficient for all the souls He has made.
But where is He to be found? Shall we go up into heaven, or down into hell, to seek Him? Shall we “take the wings of the morning” and search for Him “in the uttermost parts of the sea?” No, quod petis, hic est! What a strange word to fall from the pen of a Pagan! “What you seek is here!” He is “about your bed.” He is “about your path.” He “surrounds you behind and before.” He “lays His hand upon you.” Look! God is here! not far off. Now believe and feel Him near! May He now reveal Himself in your heart! Know Him, love Him, and you are happy!
Are you already happy in Him? Then see that you “hold fast to what you have attained!” “Watch and pray,” that you may never be “moved from your steadfastness.” “Look to yourselves, that you do not lose what you have gained, but that you receive a full reward.” In so doing, expect a continual growth in grace, in the loving knowledge of our Lord Jesus Christ. Expect that the power of the Highest shall suddenly overshadow you, that all sin may be destroyed, and nothing may remain in your heart but holiness to the Lord. And this moment, and every moment, “present yourselves a living sacrifice, holy, acceptable to God,” and “glorify Him with your body and with your spirit, which are God’s!”

Notes on Translation Choices:

III.6: “Religion is happiness”: This is a very strong and characteristic Wesleyan affirmation, kept explicitly.
“Utterly inseparable”: Emphasizes the strong link.
“Violent temptation” / “deep nervous disorders” / “species of insanity”: Wesley makes specific exceptions for severe mental and spiritual distress, which is important to retain.
“Fiery darts”: Kept as a direct biblical allusion (Ephesians 6:16).
“The observation will hold, and it should be well attended to”: Highlights the importance of his conclusion.
III.7: “Very end of your being”: Emphasizes the purpose of human existence.
“Great Creator made nothing to be miserable, but every creature to be happy in its kind”: Fundamental theological statement about God’s benevolent design.
“All very good”: Kept as a direct biblical quote (Genesis 1:31).
“Unnatural state”: Refers to humanity’s fallen condition.
“The whole creation, being now ‘subject to vanity,’ ‘groaneth and travaileth in pain together'”: Kept as a direct biblical quote/allusion (Romans 8:20, 22).
“Broken cisterns, that can hold no water”: Kept as a direct biblical quote (Jeremiah 2:13).
“O turn unto your rest!”: Direct exhortation.
“Who giveth liberally unto all men; and he will give you ‘to drink of the water of life freely'”: Kept as direct biblical quotes/allusions (James 1:5, Revelation 21:6, 22:17).
III.8: “Deceitful upon the weights”: This is an older idiom for something that is lighter than it seems; modernized to “deceitful on the scales” for clarity.
“Feed upon that which is not bread”: Kept as a direct biblical quote/allusion (Isaiah 55:2).
“Worshipped in spirit and in truth”: Kept as a direct biblical quote (John 4:24).
“Union of your spirit with the Father of spirits”: Key Wesleyan concept of spiritual communion.
III.9: Rhetorical Questions about seeking God: Kept to build anticipation.
“Take the wings of the morning” and search for him “in the uttermost parts of the sea”: Kept as direct biblical quotes/allusions (Psalm 139:9-10).
quod petis, hic est!: Retained the Latin, followed by Wesley’s translation “What you seek is here!” (from Virgil, Aeneid VI, 129).
“About your bed.” He is “about your path” He “besets you behind and before.” He “lays his hand upon you.” Lo! God is here!: Kept as direct biblical quotes/allusions (Psalm 139:3, 5).
“Know him, love him, And you are happy!”: A concise, powerful summary.
III.10: “Hold fast whereunto ye have attained!”: Kept as a direct biblical quote (Revelation 3:11).
“Watch and pray,” that you may never be “moved from your steadfastness”: Kept as direct biblical quotes (Matthew 26:41, 2 Peter 3:17).
“Look unto yourselves, that ye lose not what you have gained, but that ye receive a full reward”: Kept as a direct biblical quote (2 John 1:8).
“Continual growth in grace, in the loving knowledge of our Lord Jesus Christ”: Kept as a core Wesleyan expectation (2 Peter 3:18).
“Power of the Highest shall suddenly overshadow you, that all sin may be destroyed, and nothing may remain in your heart, but holiness unto the Lord”: This is a vital expression of Wesley’s expectation of entire sanctification in this life.
“Present yourselves a living sacrifice, holy, acceptable to God” / “glorify him with your body and with your spirit which are God’s!”: Kept as direct biblical quotes (Romans 12:1, 1 Corinthians 6:20).