Threads from Henry's Web

Tag: John Wesley

  • Geoffrey Lentz on Wesleyan Bible Study

    Geoffrey Lentz on Wesleyan Bible Study

    On Thursday I had the privilege of interviewing Rev. Geoffrey Lentz, pastor of First United Methodist Church of Pensacola, regarding characteristics Bible study in the Wesleyan tradition.

    Geoffrey and I have known one another for many years, and authored a book, Learning and Living Scripture, which was published, well, a long time ago. As Geoffrey pointed out in the interview, “Back then, Henry, even you were young.”

    In this video we reference the new imprint, New Fire Press, and two new authored or co-authored by Geoffrey, Bold to Say: Learning and Living the Lord’s Prayer and Project Nebo: Empowering the Generations. Energion Publications (my company) produces this artistically and editorially independent imprint.

    Here’s the video:

    (Featured image combines book covers with an image generated by Adobe’s Firefly Image 3.)

    Project Nebo
    Bold to Say
  • John Wesley Sermon 64 – The New Creation

    John Wesley Sermon 64 – The New Creation

    This is translated into modern English by Gemini AI, according to my prompts. You can find the original sermon on ResourceUMC.org.

    Note that this is divided into sections, and following each section there are comments on the updating of the language. Bold text indicates that there is a related note and is not used for emphasis. I invite readers to check the accuracy of this work, as this is experimental use of AI, at least from my point of view.

    The New Creation “Behold, I make all things new.” – Revelation 21:5

    1. What a strange scene is opened to our view here! How far removed from all our natural understandings! Not a glimpse of what is revealed here was ever seen in the non-Christian world. Not only do the modern, uncivilized non-Christian peoples have not the slightest conception of it, but it was equally unknown to the refined, polished non-Christian peoples of ancient Greece and Rome. And it is almost as little thought of or understood by the majority of Christians: I mean, not just those who are Christian in name only, who have the form of godliness without the power; but even those who, to some extent, fear God and strive to work righteousness.
    2. It must be acknowledged that, after all the research we can make, our knowledge of the great truth delivered to us in these words is still exceedingly limited and imperfect. As this is a point of mere revelation, beyond the reach of all our natural faculties, we cannot penetrate far into it, nor form any adequate conception of it. But it may be an encouragement to those who have in any degree “tasted of the powers of the coming age” to go as far as we can go, interpreting Scripture by Scripture, according to the analogy of faith.
    3. The Apostle [John], caught up in the visions of God, tells us in the first verse of the chapter, “I saw a new heaven and a new earth;” and adds (Revelation 21:5), “He who sat upon the throne said” (I believe these are the only words which he is said to utter throughout the whole book), “Behold, I make all things new.”
    4. Very many commentators hold a strange opinion that this relates only to the present state of things, and gravely tell us that the words are to be referred to the flourishing state of the Church which began after the persecution of non-Christian authorities. No, some of them have even discovered that all which the Apostle speaks concerning the “new heaven and the new earth” was fulfilled when Constantine the Great showered riches and honors upon the Christians. What a miserable way this is of nullifying the whole purpose of God, regarding that grand chain of events concerning His Church, yes, and all humanity, from the time John was on Patmos until the end of the world! No, the line of this prophecy reaches farther still: It does not end with the present world, but shows us the things that will come to pass when this world is no more. For,
    5. Thus says the Creator and Governor of the universe: “Behold, I make all things new;”—all which are included in that expression of the Apostle, “A new heaven and a new earth.” A new heaven: the original word in Genesis (Genesis 1) is in the plural number. And indeed, this is the constant language of Scripture—not heaven, but heavens. Accordingly, the ancient Jewish writers are accustomed to reckon three heavens; in conformity to which, the Apostle Paul speaks of his being “caught up into the third heaven.” It is this, the third heaven, which is usually supposed to be the more immediate residence of God; so far as any residence can be ascribed to His omnipresent Spirit, who pervades and fills the whole universe. It is here (if we speak in human terms) that the Lord sits upon His throne, surrounded by angels and archangels, and by all His flaming ministers.

    Notes on Translation Choices:

    • Sermon Title: “The New Creation” is kept.
    • Revelation 21:5 Quote: Modernized the biblical language.
    • 1: “Heathen”: Consistent with our previous discussions, replaced with “non-Christian world” or “non-Christian peoples” to avoid potentially offensive connotations while accurately reflecting Wesley’s distinction.
    • “Form of godliness without the power”: A classic Wesleyan critique of nominal Christianity.
    • 2: “Exceedingly short and imperfect”: Kept, emphasizing the limits of human understanding regarding revealed truth.
    • “Mere revelation”: Highlights that this knowledge comes solely from God’s disclosure.
    • “Tasted of the powers of the world to come”: Kept as a direct biblical allusion (Hebrews 6:5).
    • “Interpreting Scripture by Scripture, according to the analogy of faith”: This is a key hermeneutical principle for Wesley, emphasizing consistent interpretation based on the overall coherence of Christian doctrine.
    • 3: “Caught up in the visions of God”: Kept, referring to John’s experience in Revelation.
    • “I saw a new heaven and a new earth” / “He that sat upon the throne said… Behold, I make all things new”: Kept as direct biblical quotes (Revelation 21:1, 5). Wesley’s note about it being the “only words” uttered by God on the throne in the book is kept.
    • 4: “Very many commentators entertain a strange opinion”: Wesley expresses strong disagreement with the interpretation that the “new heaven and new earth” refers to the Church’s flourishing after Roman persecutions.
    • “Heathen persecutions”: Clarified with “persecution of non-Christian authorities.”
    • “Constantine the Great poured in riches and honours upon the Christians”: Historical reference kept, as this event (the Edict of Milan, 313 AD) is often seen as a turning point for the Church, but Wesley argues it did not fulfill this prophecy.
    • “Nullifying the whole purpose of God”: Modernized “making void the whole counsel of God.”
    • “Line of this prophecy reaches farther still: It does not end with the present world, but shows us the things that will come to pass when this world is no more”: This is Wesley’s core argument for the literal, future fulfillment of the prophecy.
    • 5: “A new heaven and a new earth”: Kept as the central prophetic phrase.
    • “Not heaven, but heavens”: Wesley’s point about the plural “heavens” in Genesis and elsewhere, indicating multiple celestial realms.
    • “Ancient Jewish writers are accustomed to reckon three heavens” / “Apostle Paul speaks of his being ‘caught up into the third heaven’”: Historical and biblical references (2 Corinthians 12:2) to the concept of multiple heavens, with the “third heaven” being God’s immediate dwelling.
    • “Omnipresent Spirit, who pervades and fills the whole universe”: Emphasizes God’s immanence.
    • “Lord sitteth upon his throne, surrounded by angels and archangels, and by all his flaming ministers”: Kept the vivid biblical imagery of God’s heavenly court.

    The New Creation “Behold, I make all things new.” – Revelation 21:5

    1. We cannot think that this heaven [the third heaven, God’s immediate dwelling] will undergo any change, any more than its Great Inhabitant. Surely this palace of the Most High was the same from eternity, and will be, world without end. Only the inferior heavens are liable to change; the highest of which we usually call the starry heaven. This, Saint Peter informs us, “is reserved for fire, against the day of judgment and destruction of ungodly men.” In that day, “being on fire,” it shall, first, “shrivel as a parchment scroll”; then it shall “be dissolved, and shall pass away with a great noise”; lastly, it shall “flee from the face of Him who sits on the throne, and there shall be found no place for it.”
    2. At the same time, “the stars shall fall from heaven“; the secret chain being broken which had retained them in their various orbits from the foundation of the world. Meanwhile, the lower or sublunary heaven [the atmosphere of Earth], with the elements (or principles that compose it), “shall melt with fervent heat”; while “the earth with the works that are therein, shall be burned up.” This is the introduction to a far nobler state of things, such as it has not yet entered into the heart of humanity to conceive—the universal restoration, which is to succeed the universal destruction. For “we look,” says the Apostle, “for new heavens and a new earth, in which righteousness dwells” (2 Peter 3:7).
    3. One considerable difference there will undoubtedly be in the starry heaven when it is created anew: There will be no blazing stars, no comets there. Whether those horrifying, eccentric orbs are half-formed planets in a chaotic state (I speak on the assumption of a plurality of worlds); or such as have undergone their general conflagration [fiery destruction], they will certainly have no place in the new heaven, where all will be exact order and harmony. There may be many other differences between the heaven that now exists and that which will exist after the renovation; but they are beyond our understanding: We must leave eternity to explain them.
    4. We may more easily conceive the changes which will be brought about in the lower heaven, in the region of the air. It will be no more torn by hurricanes, or agitated by furious storms, or destructive tempests. Harmful or terrifying meteors will have no more place therein. We shall have no more occasion to say,There like a trumpet, loud and strong, Thy thunder shakes our coast; While the red lightnings wave along, The banners of thy host!No: All will be then light, fair, serene; a vivid picture of the eternal day.
    5. All the elements (taking that word in the common sense, for the principles of which all natural beings are compounded) will be new indeed; entirely changed as to their qualities, although not as to their nature. Fire is at present the general destroyer of all things under the sun; dissolving all things that come within the sphere of its action, and reducing them to their primitive atoms. But no sooner will it have performed its last great office of destroying the heavens and the earth (whether you mean thereby one system only, or the whole fabric of the universe; the difference between one and millions of worlds being nothing before the great Creator); when, I say, it has done this, the destructions wrought by fire will come to a perpetual end. It will destroy no more; it will consume no more; it will forget its power to burn—which it possesses only during the present state of things—and be as harmless in the new heavens and earth as it is now in the bodies of people and other animals, and the substance of trees and flowers; in all which (as recent experiments show) large quantities of ethereal fire are lodged; if it be not rather an essential component part of every material being under the sun. But it will probably retain its vivifying power, though stripped of its power to destroy.

    Notes on Translation Choices:

    • 6: “Inferior heavens”: Refers to the physical heavens, distinct from the “third heaven” (God’s dwelling) discussed in the previous section.
    • “Starry heaven”: Refers to the celestial sphere with stars.
    • “Reserved unto fire, against the day of judgment and destruction of ungodly men”: Kept as a direct biblical quote (2 Peter 3:7), describing the fiery end of the current heavens.
    • “Shrivel as a parchment scroll” / “be dissolved, and shall pass away with a great noise” / “flee from the face of Him that sitteth on the throne, and there shall be found no place for it”: Kept as vivid biblical descriptions of destruction (Revelation 6:14; 2 Peter 3:10).
    • 7: “Stars shall fall from heaven”: Kept as a direct biblical quote (Matthew 24:29, Mark 13:25).
    • “Secret chain”: Refers to the gravitational forces understood in Wesley’s time (after Newton).
    • “Lower or sublunary heaven”: Refers to the Earth’s atmosphere.
    • “Elements… shall melt with fervent heat” / “the earth with the works that are therein, shall be burned up”: Kept as direct biblical quotes (2 Peter 3:10).
    • “Universal restoration, which is to succeed the universal destruction”: This is a key theological concept for Wesley, emphasizing the renewal that follows destruction.
    • “New heavens and a new earth, wherein dwelleth righteousness”: Kept as a direct biblical quote (2 Peter 3:13).
    • 8: “Blazing stars, no comets there”: Reflects 18th-century astronomical understanding and fears associated with comets.
    • “Half-formed planets, in a chaotic state (I speak on the supposition of a plurality of worlds)”: This shows Wesley engaging with contemporary scientific theories, including the idea of other inhabited planets.
    • “General conflagration”: Refers to the predicted fiery destruction of the universe.
    • “Leave eternity to explain them”: A humble acknowledgment of human limits.
    • 9: “Lower heaven, in the region of the air”: Refers to the Earth’s atmosphere.
    • “Hurricanes, or agitated by furious storms, or destructive tempests” / “Pernicious or terrifying meteors”: Examples of atmospheric disturbances that will cease.
    • Poetry: The stanza is from Charles Wesley’s hymn “He comes! he comes! the Judge severe!” and is retained in its original poetic form. “Thy” changed to “Your” for consistency with the rest of the prose.
    • “Lively picture of the eternal day”: Describes the transformed atmosphere.
    • 10: “Elements (taking that word in the common sense, for the principles of which all natural beings are compounded)”: Wesley clarifies his use of “elements” in the Newtonian sense (fundamental components of matter).
    • “Fire is at present the general destroyer”: Refers to fire’s role in the current world.
    • “Primitive atoms”: Reflects contemporary atomic theory.
    • “Last great office of destroying the heavens and the earth”: Refers to its eschatological role.
    • “Difference between one and millions of worlds being nothing before the great Creator”: Reiterates God’s immense power.
    • “Forget its power to burn”: Personification of fire’s transformation.
    • “Bodies of men and other animals, and the substance of trees and flowers; in all which (as late experiments show) large quantities of ethereal fire are lodged”: Wesley references contemporary scientific (alchemical/pneumatic) theories about “ethereal fire” or “phlogiston” as a vital component within matter.
    • “Vivifying power, though divested of its power to destroy”: Speculation on fire’s transformed positive role.

    The New Creation “Behold, I make all things new.” – Revelation 21:5

    1. It has been already observed that the calm, placid air will be no more disturbed by storms and tempests. There will be no more meteors, with their horrifying glare, frightening the poor children of humanity. May we not add (though at first it may sound like a paradox) that there will be no more rain? It is observable that there was none in Paradise; a circumstance which Moses particularly mentions (Genesis 2:5-6): “The Lord God had not caused it to rain upon the earth.—But there went up a mist from the earth,” which then covered the abyss of waters, “and watered the whole face of the ground,” with moisture sufficient for all the purposes of vegetation. We have every reason to believe that the case will be the same when Paradise is restored. Consequently, there will be no more clouds or fogs; but one bright, refulgent day. Much less will there be any poisonous dampness or pestilential blasts. There will be no Sirocco in Italy; no parching or suffocating winds in Arabia; no keen north-east winds in our own country,Shattering the graceful locks of yon fair trees;but only pleasing, healthful breezes,Fanning the earth with odoriferous wings.
    2. But what change will the element of water undergo when all things are made new! It will be, in every part of the world, clear and limpid; pure from all unpleasing or unhealthy mixtures; rising here and there in crystal fountains, to refresh and adorn the earth “with liquid lapse of murmuring stream.” For, undoubtedly, as there were in Paradise, there will be various rivers gently gliding along, for the use and pleasure of both humanity and beast. But the inspired writer has expressly declared, “there will be no more sea” (Revelation 21:1). We have every reason to believe that at the beginning of the world, when God said, “Let the waters under the heaven be gathered together unto one place, and let the dry land appear” (Genesis 1:9), the dry land spread over the face of the water, and covered it on every side. And so it seems to have done until, in order to the general deluge which God had determined to bring upon the earth at once, “the windows of heaven were opened, and the fountains of the great deep broken up.” But the sea will then retire within its primitive bounds, and appear on the surface of the earth no more. For, indeed, there will be no more need of the sea. For either, as the ancient Poet [Virgil] supposes,Omnis feret omnia tellus, — every part of the earth will naturally produce whatever its inhabitants want — or all humanity will procure what the whole earth affords by a much easier and readier conveyance. For all the inhabitants of the earth, our Lord informs us, will then be isaggeloi—equal to angels; on a level with them in swiftness, as well as strength; so that they can, quick as thought, transport themselves, or whatever they want, from one side of the globe to the other.
    3. But it seems, a greater change will be brought about in the earth, than even in the air and water. Not that I can believe that wonderful discovery of Jacob Behmen, which many so eagerly contend for: that the earth itself, with all its furniture and inhabitants, will then be transparent as glass. There does not seem to be the least foundation for this, either in Scripture or reason. Surely not in Scripture: I know not one text in the Old or New Testament which affirms any such thing. Certainly it cannot be inferred from that text in Revelation (Revelation 4:6): “And before the throne there was a sea of glass, like unto crystal.” And yet, if I am not mistaken, this is the chief, if not the only Scripture which has been urged in favor of this opinion! Neither can I conceive that it has any foundation in reason. It has indeed been warmly alleged that all things would be far more beautiful if they were quite transparent. But I cannot understand this: Indeed, I believe quite the contrary. Suppose every part of a human body were made transparent as crystal, would it appear more beautiful than it does now? No, rather it would shock us beyond measure. The surface of the body, and in particular “the human face divine,” is undoubtedly one of the most beautiful objects that can be found under heaven; but could you look through the rosy cheek, the smooth, fair forehead, or the rising bosom, and distinctly see all that lies within, you would turn away from it with loathing and horror!
    4. Let us next take a view of those changes which we may reasonably suppose will then take place in the earth. It will no more be bound up with intense cold, nor parched up with extreme heat; but will have such a temperature as will be most conducive to its fruitfulness. If, in order to punish its inhabitants, God did of oldBid his angels turn askance This oblique lobe,thereby occasioning violent cold on one part, and violent heat on the other; He will, undoubtedly, then order them to restore it to its original position: So that there will be a final end, on the one hand, of the burning heat which makes some parts of it scarcely habitable; and, on the other ofThe rage of Arctos and eternal frost.
    5. And it will then contain no jarring or destructive principles within its own bosom. It will no more have any of those violent convulsions in its own depths. It will no more be shaken or torn apart by the impetuous force of earthquakes; and will, therefore, need neither Vesuvius nor Etna, nor any burning mountains to prevent them. There will be no more horrifying rocks or frightful precipices; no wild deserts, or barren sands; no impassable swamps, or unfruitful bogs, to swallow up the unwary traveler. There will, doubtless, be inequalities on the surface of the earth, which are not blemishes, but beauties. For though I will not affirm thatEarth hath this variety from heaven, Of pleasure situate in hill and dale;yet I cannot think gently-rising hills will be any defect, but an ornament, of the new-made earth. And doubtless we shall then likewise have occasion to say, —Lo, there his wondrous skill arrays The fields in cheerful green! A thousand herbs his hand displays, A thousand flowers between!

    Notes on Translation Choices:

    • 11: “Horrid glare, affrighting”: Modernized to “horrifying glare, frightening.”
    • “May we not add… that there will be no more rain?”: Wesley’s interesting speculation, based on Genesis 2:5-6 and the return to a paradisiacal state.
    • “Abyss of waters”: Refers to the underground water source in Genesis.
    • “Refulgent”: Kept, as it’s a powerful word for shining brightly.
    • “Poisonous damps, or pestilential blasts”: Refers to unhealthy airs or diseases.
    • “Sirocco” / “parching or suffocating winds in Arabia” / “keen north-east winds”: Specific examples of harsh weather, retained for historical context.
    • Poetry: The two poetic stanzas are retained in their original form. These are from John Milton’s Paradise Lost, reflecting Wesley’s literary engagement.
    • 12: “Clear and limpid; pure from all unpleasing or unhealthful mixtures”: Describes the purified water.
    • “Liquid lapse of murmuring stream”: Poetic phrase, kept.
    • “No more sea” (Revelation 21:1): Wesley takes this literally and offers a theory for how it might be fulfilled, referencing the original creation (Genesis 1:9) and the flood.
    • Virgil Quote: Omnis feret omnia tellus: Retained the Latin, followed by Wesley’s translation. This classical quote supports the idea of the earth spontaneously producing all needs.
    • isaggeloi—equal to angels”: Retained the Greek and Wesley’s translation, from Luke 20:36, emphasizing the elevated state of resurrected humans.
    • “Quick as thought”: Kept, emphasizing swiftness.
    • 13: “Jacob Behmen”: Jacob Boehme (1575–1624), a German Christian mystic whose teachings were influential in some Pietist circles. Wesley explicitly rejects Boehme’s speculative idea of a transparent earth.
    • “Transparent as glass”: The specific belief being critiqued.
    • Revelation 4:6 (“sea of glass”): Wesley dismisses this as support for Boehme’s idea.
    • “Human face divine”: Kept as a poetic phrase.
    • Wesley’s counter-argument on transparency: His vivid illustration of a transparent human body is retained to show why he finds the idea aesthetically unappealing.
    • 14: “Intense cold” / “extreme heat”: Describes the current temperature extremes.
    • “Bid his angels turn askance / This oblique lobe”: A poetic allusion, likely from Milton, referring to the tilting of the Earth’s axis (causing seasons and climate zones) perhaps as a result of the Fall or judgment. Wesley believes it will be restored to an “original position” for a perfect temperature.
    • “The rage of Arctos and eternal frost”: Another poetic allusion (likely Milton) for extreme cold.
    • 15: “No jarring or destructive principles within its own bosom”: Refers to internal geological forces.
    • “Violent convulsions in its own bowels” / “earthquakes” / “Vesuvius nor Etna, nor any burning mountains”: Specific examples of geological activity that will cease, implying a perfectly stable earth.
    • “Horrid rocks or frightful precipices; no wild deserts, or barren sands; no impassable morasses, or unfruitful bogs”: Examples of challenging terrain that will be removed.
    • “Inequalities on the surface of the earth, which are not blemishes, but beauties”: Wesley explicitly states that some natural variations will remain and be beautiful.
    • Poetry: The three poetic stanzas are retained in their original form. The first is a rhetorical question that he doesn’t affirm, the latter two express positive visions of the new Earth’s landscape. The last one is likely from a hymn.

    The New Creation: Earth, Animals, and Humanity Renewed

    1. And what will the general produce of the earth be? Not thorns, briers, or thistles; not any useless or foul weed; not any poisonous, harmful, or unpleasant plant; but every one that can be beneficial, in any way, either to our use or pleasure. How far beyond all that the most vivid imagination is now able to conceive! We shall no longer regret the loss of the terrestrial Paradise, or sigh at that well-crafted description by our great Poet [John Milton]:Then shall this mount Of Paradise, by might of waves, be moved Out of his place, pushed by the horned flood, With all its verdure spoiled and trees adrift, Down the great river to the opening gulf, And there take root, an island salt and bare!For all the earth shall then be a more beautiful Paradise than Adam ever saw.
    2. Such will be the state of the new earth with regard to its lesser, inanimate parts. But great as this change will be, it is little, it is nothing, in comparison of that which will then take place throughout all animated nature. In the living part of creation were seen the most deplorable effects of Adam’s rebellion. The whole animated creation—whatever has life, from the largest leviathan to the smallest mite—was thereby made subject to a futility that inanimate creatures could not experience. They were made subject to that cruel monster, DEATH, the conqueror of all that breathe. They were made subject to its forerunner, pain, in its ten thousand forms; although “God made not death, neither has He pleasure in the death of any living thing.” How many millions of creatures in the sea, in the air, and on every part of the earth, can now only preserve their own lives by taking away the lives of others; by tearing in pieces and devouring their poor, innocent, unresisting fellow-creatures! What a miserable fate for such countless multitudes, who, insignificant as they seem, are the offspring of one common Father; the creatures of the same God of love! It is probable not only two-thirds of the animal creation, but ninety-nine parts out of a hundred, are under a necessity of destroying others in order to preserve their own life! But it shall not always be so. He who sits upon the throne will soon change the face of all things, and give a clear proof to all His creatures that “His mercy is over all His works.” The horrifying state of things that currently exists will soon be at an end. On the new earth, no creature will kill, or hurt, or give pain to any other. The scorpion will have no poisonous sting; the adder, no venomous teeth. The lion will have no claws to tear the lamb; no teeth to grind his flesh and bones. No, no creature, no beast, bird, or fish, will have any inclination to hurt any other; for cruelty will be far away, and savageness and fierceness be forgotten. So that violence shall be heard no more, neither wasting nor destruction seen on the face of the earth. “The wolf shall dwell with the lamb” (the words may be literally as well as figuratively understood), “and the leopard shall lie down with the kid: They shall not hurt or destroy,” from the rising up of the sun, to the going down of the same.
    3. But the most glorious of all will be the change which then will take place on the poor, sinful, miserable children of humanity. These had fallen in many respects, both from a greater height and into a lower depth, than any other part of creation. But they shall “hear a great voice out of heaven, saying, ‘Behold, the tabernacle of God is with men: And He will dwell with them, and they shall be His people, and God Himself shall be their God.’” (Revelation 21:3, 4). Hence will arise an unmixed state of holiness and happiness far superior to that which Adam enjoyed in Paradise. In how beautiful a manner is this described by the Apostle: “God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: For the former things are done away!” As there will be no more death, and no more pain or sickness leading to it; as there will be no more grieving for, or parting with, friends; so there will be no more sorrow or crying. No, but there will be a greater deliverance than all this; for there will be no more sin. And, to crown all, there will be a deep, an intimate, an uninterrupted union with God; a constant communion with the Father and His Son Jesus Christ, through the Spirit; a continual enjoyment of the Three-One God, and of all the creatures in Him!

    Notes on Translation Choices:

    • Sermon Title: “The New Creation” is kept.
    • 16: “Foul weed” for “fetid weed”: More common modern term.
    • “Conducive, in anywise, either to our use or pleasure”: Modernized slightly to “beneficial, in any way, either to our use or pleasure.”
    • Milton Quote: The excerpt from John Milton’s Paradise Lost is retained in its original poetic form. Wesley uses this to contrast the sadness of a lost paradise with the glory of the new Earth.
    • 17: “Meaner, the inanimate, parts”: Refers to the less complex, non-living parts of creation.
    • “Animated nature”: Refers to all living creatures.
    • “Adam’s apostasy”: Refers to Adam’s rebellion/fall.
    • “Leviathan to the smallest mite”: Illustrates the full range of animal life.
    • “Subject to such vanity”: Kept as a direct biblical allusion (Romans 8:20).
    • “Fell monster, DEATH”: Strong personification of death.
    • “God made not death, neither hath he pleasure in the death of any living”: Kept as a direct biblical allusion (Wisdom of Solomon 1:13).
    • “Horrid state of things which at present obtains”: Modernized “obtains” to “exists.”
    • “No creature will kill, or hurt, or give pain to any other”: This is a direct statement of the radical transformation of the animal kingdom, going beyond mere metaphor.
    • “Scorpion will have no poisonous sting; the adder, no venomous teeth… The lion will have no claws to tear the lamb”: Wesley provides concrete examples of the removal of harm from animals.
    • “Wolf shall dwell with the lamb… and the leopard shall lie down with the kid: They shall not hurt or destroy”: Kept as a direct biblical quote/allusion (Isaiah 11:6-9), explicitly noting Wesley’s emphasis that it can be understood literally.
    • 18: “Children of humanity”: General term for humans.
    • “Fallen in many respects, as from a greater height, so into a lower depth”: Emphasizes the unique severity of humanity’s fall.
    • Revelation 21:3-4: This is a core text for the new heavens and new earth, and the lengthy quote is retained to capture the full scope of God’s dwelling with humanity, removal of suffering, and absence of death.
    • “Sickness preparatory thereto”: Clarified.
    • “Grieving for, or parting with, friends”: Specific examples of sorrow removed.
    • “Greater deliverance than all this; for there will be no more sin”: This highlights the ultimate victory.
    • “Deep, an intimate, an uninterrupted union with God; a constant communion with the Father and his Son Jesus Christ, through the Spirit; a continual enjoyment of the Three-One God, and of all the creatures in him!”: This comprehensive description of resurrected life in perfect communion is central to Wesley’s vision of future glory.

    (Featured image generated by Jetpack AI.)

  • John Wesley, Sermon 63, The General Spread of the Gospel

    John Wesley, Sermon 63, The General Spread of the Gospel

    This is translated into modern English by Gemini AI, according to my prompts. Note that updates on terminology, especially including references to people groups and faiths that would not be considered courteous today are updated, and mentioned in the notes. This is done in accordance with my prompts and I take responsibility for the use of language. You can find the original sermon on ResourceUMC.org.

    Note that this is divided into sections, and following each section there are comments on the updating of the language. Bold text indicates that there is a related note and is not used for emphasis. I invite readers to check the accuracy of this work, as this is experimental use of AI, at least from my point of view.

    The General Spread of the Gospel

    “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” – Isaiah 11:9

    1. What a state the world is in at present! How does darkness—intellectual darkness, ignorance, along with the vice and misery that accompany it—cover the face of the Earth! From the precise inquiry made with tireless effort by our brilliant countryman, Mr. Brerewood (who himself traveled over a great part of the known world to form a more exact judgment), supposing the world to be divided into thirty parts, nineteen of them are professed non-Christian peoples, as ignorant of Christ as if He had never come into the world. Six of the remaining parts are professed Muslims. So that only five out of thirty are even nominally Christians!
    2. And let it be remembered that since this calculation was made, many new nations have been discovered—countless islands, particularly in the South Sea, large and well-inhabited. But by whom? By non-Christian peoples of the lowest sort; many of them inferior to the beasts of the field. Whether they eat people or not (which indeed I cannot find sufficient ground to believe), they certainly kill all who fall into their hands. They are, therefore, more savage than lions, who kill no more creatures than are necessary to satisfy their present hunger. See the real dignity of human nature! Here it appears in its genuine purity, not polluted either by those “general corruptors, kings,” or by the least hint of religion! What will Abbé Raynal (that determined enemy to monarchy and revelation) say to this?
    3. Only a little, and but a little, above the non-Christian peoples in religion are the Muslims. But how far and wide has this miserable delusion spread over the face of the Earth! So much so that the Muslims are considerably more numerous (as six to five) than Christians. And by all accounts that have any claim to authenticity, these are also, in general, as utterly strangers to all true religion as their four-footed brethren; as devoid of mercy as lions and tigers; as much given up to brutal lusts as bulls or goats. So that they are in truth a disgrace to human nature and a plague to all that are under their iron yoke.
    4. It is true, a celebrated writer (Lady Mary Wortley Montagu) gives a very different character of them. With the finest flow of words, in the most elegant language, she labors to “wash the Ethiopian white.” She represents them as many degrees above Christians; as some of the most amiable people in the world; as possessed of all the social virtues; as some of the most accomplished of people. But I can in no way accept her report; I cannot rely upon her authority. I believe those around her had just as much religion as their admirer had when she was admitted into the inner parts of the Grand Seignior’s seraglio. Therefore, despite all that such a witness does or can say in their favor, I believe the Turks in general are little, if at all, better than the generality of the non-Christian peoples.
    5. And little, if at all, better than the Turks, are the Christians in the Turkish dominions; even the best of them; those that live in the Morea, or are scattered throughout Asia. The more numerous bodies of Georgian, Circassian, Mengrelian Christians are a proverb of reproach to the Turks themselves; not only for their deplorable ignorance, but for their total, stupid, barbarous irreligion.
    6. From the most authentic accounts we can obtain of the Southern Christians, those in Abyssinia, and of the Northern Churches, under the jurisdiction of the Patriarch of Moscow, we have reason to fear they are much in the same condition, both with regard to knowledge and religion, as those in Turkey. Or if those in Abyssinia are more civilized and have a larger share of knowledge, yet they do not appear to have any more religion than either the Muslims or non-Christian peoples.

    Notes on Translation Choices:

    • Isaiah 11:9 Quote: Modernized the biblical language slightly.
    • “Mr. Brerewood”: Edward Brerewood (1565–1613), an English mathematician and antiquary, known for his work “Enquiries Touching the Diversity of Languages and Religions Through the Chief Parts of the World.” Wesley is referencing his statistical claims about global religious demographics.
    • “Heathens”: Consistent with our agreed-upon approach, this term has been translated to “non-Christian peoples” to avoid potentially offensive connotations while accurately reflecting Wesley’s distinction for those outside Abrahamic faiths in his context.
    • “Mahometans”: Consistent with our agreed-upon approach, this term has been translated to “Muslims.” “Mahometans” was Wesley’s contemporary term but is now considered outdated and potentially offensive as it implies worship of Muhammad rather than Allah.
    • “Basest sort” / “inferior to the beasts of the field” / “more savage than lions”: These are Wesley’s very strong, judgmental words, reflecting contemporary European views of certain indigenous peoples. They are retained to accurately reflect Wesley’s historical text, however, they represent a problematic colonial perspective from his era.
    • “Abbe Raynal”: Guillaume Thomas François Raynal (1713–1796), a French writer, philosopher, and critic of colonialism and organized religion. Wesley is likely referring to Raynal’s arguments about the “noble savage” or the inherent goodness of humanity uncorrupted by European society/monarchy/religion. Wesley here implies that these “savages” prove Raynal wrong.
    • “Lady Mary Wortley Montagu”: An English writer, poet, and traveler (1689–1762), known for her “Turkish Embassy Letters” where she described Ottoman society in a surprisingly favorable light for her time, challenging many Western prejudices. Wesley expresses skepticism about her account.
    • “Wash the Aethiop white”: A proverb (referencing Jeremiah 13:23) meaning to attempt the impossible, to change something fundamentally unchangeable, used by Wesley to dismiss Montagu’s positive portrayal.
    • “Grand Seignior’s seraglio”: Refers to the Ottoman Sultan’s palace harem, a place of exotic fascination and often misrepresentation in European literature. Wesley uses it to cast doubt on Lady Montagu’s perspective, implying her views are influenced by the environment she observed.
    • “Turks”: Used by Wesley to refer broadly to the Ottoman Empire and its dominant population, who were Muslim.
    • “Morea” / “Georgian, Circassian, Mengrelian Christians”: Specific geographic and ethnic groups of Christians living under Ottoman or Russian influence, often viewed as nominal Christians due to their isolation and lack of reformation. Wesley uses them to further illustrate the decay even within nominally Christian populations.

    The General Spread of the Gospel “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” – Isaiah 11:9

    1. The Western Churches seem to have the pre-eminence over all these in many respects. They have abundantly more knowledge; they have more biblical and more rational ways of worship. Yet two-thirds of them are still involved in the corruptions of the Roman Church; and most of these are entirely unacquainted with either the theory or practice of religion. And as to those who are called Protestants, or Reformed, what acquaintance with it have they? Put Catholics and Protestants, French and English together, the majority of one and of the other nation; and what kind of Christians are they? Are they “holy as He who has called them is holy?” Are they filled with “righteousness, and peace, and joy in the Holy Spirit?” Is there “that mind in them which was also in Christ Jesus?” And do they “walk as Christ also walked?” No, they are as far from it as hell is from heaven!
    2. Such is the present state of humanity in all parts of the world! But how astonishing is this, if there is a God in heaven, and if His eyes are over all the earth! Can He despise the work of His own hand? Surely this is one of the greatest mysteries under heaven! How is it possible to reconcile this with either the wisdom or goodness of God? And what can give peace to a thoughtful mind under so melancholy a prospect? What but the consideration that things will not always be so; that another scene will soon be opened? God will be jealous of His honor: He will arise and maintain His own cause. He will judge the prince of this world and strip him of his usurped dominion. He will give His Son “the nations for His inheritance, and the uttermost parts of the earth for His possession.” “The earth shall be filled with the knowledge of the Lord, as the waters cover the sea.” The loving knowledge of God, producing consistent, uninterrupted holiness and happiness, shall cover the earth; it shall fill every human soul.
    3. “Impossible,” some people will say, “yes, the greatest of all impossibilities, that we should see a Christian world, yes, a Christian nation, or city! How can these things be?” On one supposition, indeed, not only all impossibility but all difficulty vanishes. Only suppose the Almighty to act irresistibly, and the thing is done; yes, with just the same ease as when “God said, ‘Let there be light’; and there was light.” But then, humanity would be human no longer; their innermost nature would be changed. They would no longer be a moral agent, any more than the sun or the wind, as they would no longer be endowed with liberty—a power of choosing, or self-determination. Consequently, they would no longer be capable of virtue or vice, of reward or punishment.
    4. But setting aside this clumsy way of cutting the knot which we are not able to untie, how can all people be made holy and happy while they continue human? While they still enjoy both the understanding, the affections, and the liberty which are essential to a moral agent? There seems to be a plain, simple way of removing this difficulty, without entangling ourselves in any subtle, metaphysical arguments. As God is one, so the work of God is uniform in all ages. May we not then conceive how He will work on the souls of people in times to come by considering how He does work now, and how He has worked in times past?
    5. Take one instance of this, and such an instance as you cannot easily be deceived by. You know how God worked in your own soul when He first enabled you to say, “The life I now live, I live by faith in the Son of God, who loved me and gave Himself for me.” He did not take away your understanding; but enlightened and strengthened it. He did not destroy any of your affections; rather, they were more vigorous than before. Least of all did He take away your liberty—your power of choosing good or evil. He did not force you; but, being assisted by His grace, you, like Mary, chose the better part. Just so has He assisted five in one house to make that happy choice; fifty or five hundred in one city; and many thousands in a nation—without depriving any of them of that liberty which is essential to a moral agent.
    6. Not that I deny that there are exempt cases, where The overwhelming power of saving grace does, for a time, work as irresistibly as lightning falling from heaven. But I speak of God’s general manner of working, of which I have known countless instances—perhaps more within the last fifty years than anyone in England or in Europe. And with regard even to these exempt cases; although God does work irresistibly for the time, yet I do not believe there is any human soul in which God works irresistibly at all times. No, I am fully persuaded there is not. I am persuaded there are no people living who have not many times “resisted the Holy Spirit” and made void “the counsel of God against themselves.” Yes, I am persuaded every child of God has had, at some time, “life and death set before him,” eternal life and eternal death; and has in himself the deciding voice. So true is that well-known saying of Saint Augustine (one of the noblest he ever uttered): Qui fecit nos sine nobis, non salvabit nos sine nobis: “He that made us without ourselves will not save us without ourselves.” Now, in the same manner as God has converted so many to Himself without destroying their liberty, He can undoubtedly convert whole nations, or the whole world; and it is as easy for Him to convert a world as one individual soul.

    Notes on Translation Choices:

    • 7: “Western Churches”: Refers to the Christian denominations predominantly in Western Europe (including Protestant and Catholic).
    • “Corruptions of the Church of Rome”: Reflects Wesley’s Protestant stance and criticisms of Roman Catholicism.
    • “Papists and Protestants, French and English together”: Wesley’s direct comparison of nominal Christians across denominational and national lines.
    • “Holy as He that hath called them is holy?” / “righteousness, and peace, and joy in the Holy Ghost?” / “that mind in them which was also in Christ Jesus?” / “walk as Christ also walked?”: Kept as direct biblical allusions/quotes representing criteria for true Christianity (1 Peter 1:15; Romans 14:17; Philippians 2:5; 1 John 2:6).
    • “As far from it as hell is from heaven!”: Wesley’s strong, condemning rhetoric.
    • 8: “Astonishing is this, if there is a God in heaven”: Expresses the apparent contradiction of widespread unholiness given God’s existence.
    • “Despise the work of his own hand?”: Kept, highlighting God’s care for humanity.
    • “Prince of this world”: Kept as a biblical term for Satan.
    • “Nations for His inheritance, and the uttermost parts of the earth for His possession”: Kept as a direct biblical quote (Psalm 2:8). “Heathen” changed to “nations” for consistency with earlier choices.
    • “The earth shall be filled with the knowledge of the Lord, as the waters cover the sea”: Kept as a direct biblical quote (Isaiah 11:9, Habakkuk 2:14), which is also the sermon’s text.
    • 9: “Christian world… Christian nation, or city! How can these things be?”: Highlights the widespread skepticism about a truly transformed world.
    • “Suppose the Almighty to act irresistibly”: Wesley introduces and then rejects the idea of God forcing conversion.
    • “God said, ‘Let there be light; and there was light’”: Kept as a direct biblical quote (Genesis 1:3).
    • “Man would be man no longer… no longer a moral agent… not endued with liberty”: Emphasizes Wesley’s commitment to human free will as essential to moral agency, and his rejection of predestinarian views that would negate it.
    • 10: “Clumsy way of cutting the knot which we are not able to untie”: Wesley’s vivid metaphor for avoiding genuine theological struggle by resorting to what he sees as an unsatisfactory explanation.
    • “Subtile, metaphysical disquisitions”: Refers to complex philosophical debates.
    • “God is One, so the work of God is uniform in all ages”: A key principle for Wesley, allowing him to draw parallels between past, present, and future workings of God.
    • 11: “The life 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) and a common testimony for Methodists.
    • “Assisted by his grace, you, like Mary, chose the better part”: Refers to Luke 10:42, emphasizing cooperation with grace.
    • “Without depriving any of them of that liberty which is essential to a moral agent”: Reiterates his core theological commitment.
    • 12: “Exempt cases”: Refers to instances of powerful, immediate conversion.
    • Poetry: The Charles Wesley hymn stanza is retained in its original form. “O’erwhelming power” is bolded for emphasis.
    • “God’s general manner of working”: Contrasts with the “exempt cases.”
    • “Resisted the Holy Ghost” / “made void the counsel of God against themselves”: Kept as direct biblical quotes (Acts 7:51, Luke 7:30), supporting the idea of resistible grace.
    • “Life and death set before him”: Kept as a direct biblical allusion (Deuteronomy 30:19).
    • “Has in himself the casting voice”: A powerful metaphor for individual choice.
    • St. Augustine quote: Qui fecit nos sine nobis, non salvabit nos sine nobis: Retained the Latin and Wesley’s translation, as this quote is a famous statement supporting human cooperation with grace, often cited by Wesley.
    • “Convert whole nations, or the whole world; and it is as easy to him to convert a world, as one individual soul”: Reaffirms the possibility of global conversion based on God’s power and consistent method.

    The General Spread of the Gospel “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” – Isaiah 11:9

    1. Generally, when these truths—justification by faith in particular—were declared in any large town, after a few days or weeks, a sudden, powerful, and impetuous force came upon the great congregation—not in a hidden corner, but prominently in London, Bristol, Newcastle-upon-Tyne, in particular—which,Like mighty wind or torrent fierce, Did then opposers all o’er-run.And this frequently continued, with shorter or longer intervals, for several weeks or months. But it gradually subsided, and then the work of God was carried on by gentle degrees; while that Spirit, in watering the seed that had been sown, in confirming and strengthening those who had believed,Deigned his influence to infuse, Secret, refreshing as the silent dews.And this difference in His usual manner of working was observable not only in Great Britain and Ireland, but in every part of America, from South to North, wherever the word of God came with power.
    2. Is it not then highly probable that God will carry on His work in the same manner as He has begun? That He will carry it on, I cannot doubt; however Luther may affirm that a revival of religion never lasts above a generation—that is, thirty years (whereas the present revival has already continued over fifty); or however prophets of doom may say, “All will be at an end when the first leaders are removed.” There will then, very probably, be a great shaking; but I cannot bring myself to believe that God has performed so glorious a work only to let it sink and die away in a few years. No: I trust this is only the beginning of a far greater work; the dawn of “the latter day glory.”
    3. And is it not probable, I say, that He will carry it on in the same manner as He has begun? At the first breaking out of this work in this or that place, there may be a shower, a torrent of grace; and so at some other particular seasons, which “the Father has reserved in His own power.” But in general, it seems, the kingdom of God will not “come with observation” [meaning: with outward display or spectacle]; but will silently increase, wherever it is set up, and spread from heart to heart, from house to house, from town to town, from one kingdom to another. May it not spread, first, through the remaining provinces [of England]; then, through the islands of North America; and, at the same time, from England to Holland, where there is already a blessed work in Utrecht, Haarlem, and many other cities? Probably it will spread from these to the Protestants in France, to those in Germany, and those in Switzerland; then to Sweden, Denmark, Russia, and all the other Protestant nations in Europe.
    4. May we not suppose that the same “leaven of pure and undefiled religion,” of experiential knowledge and love of God, of inward and outward holiness, will afterwards spread to the Roman Catholics in Great Britain, Ireland, Holland; in Germany, France, Switzerland; and in all other countries where Catholics and Protestants live intermixed and familiarly converse with each other? Will it not then be easy for the wisdom of God to make a way for religion, in the life and power thereof, into those countries that are predominantly Catholic; such as Italy, Spain, Portugal? And may it not be gradually diffused from there to all who claim the name of Christ, in the various provinces of Turkey, in Abyssinia, yes, and in the remotest parts, not only of Europe, but of Asia, Africa, and America?

    Notes on Translation Choices:

    • 15: “Violent and impetuous power”: Wesley refers here to the early manifestations of the Methodist revival, which sometimes involved dramatic physical reactions and intense spiritual conviction among the congregations.
    • Poetry: The two poetic stanzas are retained in their original form. These are from Charles Wesley’s hymns, common in Methodist worship.
    • “Graceful power” vs. “gentle degrees”: Wesley contrasts the initial powerful outpouring with the subsequent, more gradual spread of the work.
    • “Difference in his usual manner of working”: Reflects Wesley’s observation of God’s varied methods in revival.
    • 16: Luther’s affirmation about revivals: Wesley directly challenges Luther’s supposed pessimism about the longevity of religious revivals, asserting that the Methodist revival (then over 50 years old) proves otherwise.
    • “Prophets of evil”: Those who predict the downfall of the revival.
    • “Great shaking”: A biblical phrase for significant upheaval.
    • “Latter day glory”: A theological term referring to a period of great spiritual outpouring and widespread righteousness before Christ’s final return.
    • 17: “Shower, a torrent of grace”: Again, vivid imagery for revival’s beginnings.
    • “The Father has reserved in his own power”: Kept as a direct biblical allusion (Acts 1:7).
    • “Kingdom of God will not ‘come with observation’”: Kept as a direct biblical quote (Luke 17:20), referring to the silent, internal growth of the kingdom.
    • Geographical Expansion: Wesley lays out a specific, sequential vision for the spread of Methodism/Gospel:
      • “Remaining provinces”: Of England.
      • “Isles of North America”: Refers to his extensive work and connections in the American colonies/new states.
      • Holland (Utrecht, Haarlem): Wesley specifically mentions places where Methodism was gaining traction.
      • Protestant nations in Europe: His hope for a broader Protestant revival.
    • 18: “Leaven of pure and undefiled religion”: Kept as a biblical metaphor (Matthew 13:33).
    • “Experiential knowledge and love of God, of inward and outward holiness”: Key Wesleyan theological tenets.
    • “Roman Catholics”: Used this modern term instead of “Papists” (which Wesley uses) for sensitivity, as previously agreed.
    • “Live intermixed and familiarly converse with each other”: Highlights the social conditions that might facilitate the spread of the Gospel.
    • “Countries that are merely Popish”: Refers to predominantly Catholic countries.
    • “Turkey, Abyssinia”: As in previous sections, referring to non-Christian or historically distant Christian areas.
    • “Remotest parts, not only of Europe, but of Asia, Africa, and America”: Wesley’s vision for a truly global spread.

    The General Spread of the Gospel

    1. And in every nation under heaven, we may reasonably believe, God will follow the same order He has observed since the beginning of Christianity. “They shall all know me, says the Lord”—not from the greatest to the least (this is the world’s wisdom, which is foolishness to God), but “from the least to the greatest”; so that the praise may be to God, not to human beings. Before the end, even the rich will enter the kingdom of God. Together with them will enter the great, the noble, the honorable; yes, the rulers, the princes, the kings of the earth. Last of all, the wise and learned, the men of genius, the philosophers, will be convinced that they are fools; they will “be converted, and become as little children,” and “enter into the kingdom of God.”
    2. Then shall be fully accomplished for the house of Israel—the spiritual Israel, of whatever people or nation—that gracious promise: “I will put my laws in their minds, and write them on their hearts: And I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbor, and every man his brother, saying, ‘Know the Lord’: For they shall all know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities I will remember no more.” Then shall “the times of” universal “refreshment come from the presence of the Lord.” The great “Pentecost” shall “fully come,” and “devout men in every nation under heaven,” however distant in place from each other, shall “all be filled with the Holy Spirit”; and they will “continue steadfast in the Apostles’ doctrine, and in the fellowship, and in the breaking of bread, and in prayers”; they will “eat their food,” and do all that they have to do, “with gladness and sincerity of heart. Great grace will be upon them all”; and they will be “all of one heart and of one soul.” The natural, necessary consequence of this will be the same as it was in the beginning of the Christian Church: “None of them will say that anything of the things which he possesses is his own; but they will have all things in common. Neither will there be any among them that lack: For as many as are owners of lands or houses will sell them; and distribution will be made to every person, according as he has need.” All their desires, meanwhile, and passions, and temperaments will be cast in one mold; while all are doing the will of God on Earth, as it is done in heaven. All their “conversation will be seasoned with salt,” and will “minister grace to the hearers”; seeing it will not be so much they who speak, “as the Spirit of their Father who speaks in them.” And there will be no “root of bitterness springing up,” either to defile or trouble them: There will be no Ananias or Sapphira, to bring back the cursed love of money among them: There will be no partiality; no “widows neglected in the daily ministration”; consequently, there will be no temptation to any murmuring thought, or unkind word, of one against another; while,They all are of one heart and soul, And only love informs the whole.

    Notes on Translation Choices:

    • Sermon Title: “The General Spread of the Gospel” is kept.
    • 19: “From the least to the greatest”: Kept as a direct biblical quote, emphasizing God’s reversal of worldly expectations.
    • “Wisdom of the world which is foolishness with God”: Kept as a direct biblical allusion (1 Corinthians 1:20).
    • “Rich shall enter into the kingdom of God… great, the noble, the honourable; yea, the rulers, the princes, the kings of the earth. Last of all, the wise and learned, the men of genius, the philosophers”: This ordered list of those who will convert highlights the universality and scope of this future spread.
    • “Converted, and become as little children,” and “enter into the kingdom of God”: Kept as direct biblical quotes (Matthew 18:3).
    • 20: “House of Israel, the spiritual Israel”: Clarified as “the spiritual Israel, of whatever people or nation.”
    • Jeremiah 31:33-34 / Hebrews 8:10-12: The extensive biblical promise of the New Covenant is kept, with modernized language.
    • “Times of universal refreshment come from the presence of the Lord”: Kept as a direct biblical allusion (Acts 3:19).
    • “Grand Pentecost”: Kept, implying a global outpouring of the Spirit.
    • “Devout men in every nation under heaven” / “all be filled with the Holy Ghost” / “continue steadfast in the Apostles’ doctrine, and in the fellowship, and in the breaking of bread, and in prayers” / “eat their meat… with gladness and singleness of heart. Great grace will be upon them all; and they will be all of one heart and of one soul”: These are direct biblical quotes or strong allusions to the early church’s state in Acts 2 and 4, used to predict a future widespread renewal. “Eat their meat” modernized to “eat their food.”
    • “None of them will say, that aught of the things which he possesses is his own; but they will have all things common. Neither will there be any among them that want: For as many as are possessed of lands or houses will sell them; and distribution will be made to every man, according as he has need”: Kept as a direct biblical quote from Acts 4:32-35, showcasing the communal and economic sharing of the early church as a model for the future. “Aught of the things” modernized to “anything of the things.”
    • “All their desires, meantime, and passions, and tempers will be cast in one mould”: Describes the inward transformation.
    • “Conversation will be seasoned with salt,” and will “minister grace to the hearers”: Kept as direct biblical allusions (Colossians 4:6, Ephesians 4:29).
    • “Spirit of their Father that speaketh in them”: Kept as a direct biblical quote (Matthew 10:20).
    • “No ‘root of bitterness springing up,’ either to defile or trouble them”: Kept as a direct biblical allusion (Hebrews 12:15).
    • “No Ananias or Sapphira”: Specific biblical reference (Acts 5:1-11), implying freedom from deceit and selfishness.
    • “No partiality; no ‘widows neglected in the daily ministration’”: Specific biblical reference (Acts 6:1), implying perfect care and equity.
    • “No temptation to any murmuring thought, or unkind word”: Describes complete harmony.
    • Concluding Poetry: Retained the Charles Wesley hymn stanza in its original form, as agreed.

    The General Spread of the Gospel “The earth shall be full of the knowledge of the Lord, as the waters cover the sea.” – Isaiah 11:9

    1. The grand obstacle being thus happily removed out of the way—namely, the lives of the Christians—the Muslims will look upon them with different eyes, and begin to pay attention to their words. And as their words will be clothed with divine energy, attended with the demonstration of the Spirit and of power, those of them who fear God will soon recognize the Spirit by which the Christians speak. They will “receive with meekness the engrafted word,” and will bring forth fruit with patience. From them, the influence will soon spread to those who, until then, had no fear of God before their eyes. Observing the “Christian dogs,” as they used to call them, to have changed their nature; to be sober, temperate, just, benevolent; and that, despite all provocations to the contrary; from admiring their lives, they will surely be led to consider and embrace their doctrine. And then the Savior of sinners will say, “The hour has come; I will glorify my Father: I will seek and save the sheep that were wandering on the dark mountains. Now will I avenge myself of my enemy, and pluck the prey out of the lion’s teeth. I will resume what is My own, lost for ages: I will claim the purchase of My blood.” So He will go forth in the greatness of His strength, and all His enemies shall flee before Him. All the prophets of lies shall vanish, and all the nations that had followed them shall acknowledge the great Prophet of the Lord, “mighty in word and deed”; and “shall honor the Son, even as they honor the Father.”
    2. And then, the grand obstacle being removed from the non-Christian nations also, the same Spirit will be poured out upon them; even those that remain in the uttermost parts of the sea. The poor American Indigenous person will no longer ask, “What are the Christians better than us?”—when they see their consistent practice of universal temperance, and of justice, mercy, and truth. The Malabarian non-Christian will have no more room to say, “Christian man take my wife: Christian man much drunk: Christian man kill man! Devil-Christian! Me no Christian.” Rather, seeing how far the Christians exceed their own countrymen in “whatever things are lovely and of good report,” they will adopt a very different language, and say, “Angel-Christian!” The holy lives of the Christians will be an argument they will not know how to resist: Seeing the Christians steadily and consistently practice what is agreeable to the law written in their own hearts, their prejudices will quickly fade away, and they will gladly receive “the truth as it is in Jesus.”
    3. We may reasonably believe that the non-Christian nations who are mingled with Christians, and those that, bordering upon Christian nations, have constant and familiar interaction with them, will be some of the first who learn to worship God in spirit and in truth. Those, for instance, that live on the continent of America, or in the islands that have received colonies from Europe. Such are likewise all those inhabitants of the East Indies that adjoin to any of the Christian settlements. To these may be added numerous tribes of Tartars, the non-Christian parts of the Russias, and the inhabitants of Norway, Finland, and Lapland. Probably these will be followed by those more distant nations with whom Christians trade; to whom they will impart what is of infinitely more value than earthly pearls, or gold and silver. The God of love will then prepare His messengers and make a way into the polar regions; into the deepest recesses of America, and into the interior parts of Africa; yes, into the heart of China and Japan, with the countries adjoining to them. And “their sound” will then “go forth into all lands, and their voice to the ends of the earth!”
    4. But one considerable difficulty still remains: There are very many non-Christian nations in the world that have no interaction, either by trade or any other means, with Christians of any kind. Such are the inhabitants of the numerous islands in the South Sea, and probably in all large branches of the ocean. Now, what shall be done for these poor outcasts of humanity? “How shall they believe,” says the Apostle, “in Him of whom they have not heard? And how shall they hear without a preacher?” You may add, “And how shall they preach, unless they be sent?” Yes, but is not God able to send them? Cannot He raise them up, as it were, “out of the stones?” And can He ever lack means of sending them? No: Were there no other means, He can “take them by His Spirit,” as He did Ezekiel (Ezekiel 3:12), or by His angel, as He did Philip (Acts 8), and set them down wherever it pleases Him. Yes, He can find out a thousand ways unknown to foolish humanity. And He surely will: For heaven and earth may pass away; but His word shall not pass away: He will give His Son “the uttermost part of the earth for His possession.”
    5. And so all Israel too shall be saved. For “blindness has happened to Israel,” as the great Apostle observes (Romans 11:25), “until the fullness of the Gentiles has come in.” Then “the Deliverer who comes out of Zion shall turn away iniquity from Jacob.” “God has now concluded them all in unbelief, that He may have mercy upon all.” Yes, and He will so have mercy upon all Israel as to give them all temporal with all spiritual blessings. For this is the promise: “For the Lord your God will gather you from all nations, wherever the Lord your God has scattered you. And the Lord your God will bring you into the land which your fathers possessed, and you shall possess it. And the Lord your God will circumcise your heart, and the heart of your descendants, to love the Lord your God with all your heart, and with all your soul” (Deuteronomy 30:3). Again: “I will gather them out of all countries, wherever I have driven them: And I will bring them again to this place, and I will cause them to dwell safely: And I will give them one heart, and one way, that they may fear me forever. I will put my fear in their hearts, that they shall not depart from me. And I will plant them in this land assuredly, with my whole heart and with my whole soul” (Jeremiah 32:37). Yet again: “I will take you from among the non-Christian peoples, and gather you out of all countries, and will bring you into your own land. Then I will sprinkle clean water upon you, and you shall be clean: From all your filthiness, and from all your idols, I will cleanse you. And you shall dwell in the land that I gave to your fathers; and you shall be my people, and I will be your God” (Ezekiel 36:24).
    6. At that time will be accomplished all those glorious promises made to the Christian Church, which will not then be confined to this or that nation, but will include all the inhabitants of the earth. “They shall not hurt nor destroy in all my holy mountain” (Isaiah 11:9). “Violence shall no more be heard in your land, wasting nor destruction within your borders; but you shall call your walls, Salvation, and your gates Praise.” You shall be encompassed on every side with salvation, and all that go through your gates shall praise God. “The sun shall be no more your light by day; neither for brightness shall the moon give light to you: But the Lord shall be to you an everlasting light, and your God your glory.” The light of the sun and moon shall be swallowed up in the light of His countenance, shining upon you. “Your people also shall be all righteous—the work of my hands, that I may be glorified.” “As the earth brings forth her bud, and the garden causes the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations” (Isaiah 60:18; and 61:11).
    7. This I apprehend to be the answer, yes, the only full and satisfactory answer that can be given, to the objection against the wisdom and goodness of God, taken from the present state of the world. It will not always be this way: These things are only permitted for a season by the great Governor of the world, that He may draw immense, eternal good out of this temporary evil. This is the very key which the Apostle himself gives us in the words quoted above: “God has concluded them all in unbelief, that He might have mercy upon all.” In view of this glorious event, how well may we cry out, “Oh, the depth of the riches both of the wisdom and knowledge of God!” although for a season “His judgments were unsearchable, and His ways past finding out.” (Romans 11:32, 33). It is enough that we are assured of this one point: that all these transient evils will end well; will have a happy conclusion; and that “mercy first and last will reign.” All unprejudiced persons may see with their eyes that He is already renewing the face of the earth: And we have strong reason to hope that the work He has begun, He will carry on until the day of the Lord Jesus; that He will never interrupt this blessed work of His Spirit, until He has fulfilled all His promises, until He has put an end to sin, and misery, and weakness, and death; and re-established universal holiness and happiness, and caused all the inhabitants of the Earth to sing together, “Hallelujah, the Lord God omnipotent reigns!” “Blessing, and glory, and wisdom, and honor, and power, and might, be to our God forever and ever!” (Revelation 7:12).

    Notes on Translation Choices:

    • “Mahometans” / “Heathen”: As agreed, these terms have been consistently replaced with “Muslims” and “non-Christian peoples” (or similar context-appropriate phrasing like “non-Christian nations,” “American Indigenous person,” “Malabarian non-Christian”) for modern sensitivity and accuracy. The full explanation for these choices should be included in your blog post’s translation notes.
    • 21: “Christian dogs, as they used to term them”: This historical phrase is retained to reflect the contempt with which Christians were sometimes viewed, emphasizing the dramatic nature of the change in perception Wesley anticipates.
    • “Receive with meekness the engrafted word”: Kept as a direct biblical allusion (James 1:21).
    • “Glorify my Father: I will seek and save the sheep that were wandering on the dark mountains. Now will I avenge myself of my enemy, and pluck the prey out of the lion’s teeth. I will resume my own, for ages lost: I will claim the purchase of my blood”: This is a powerful series of biblical allusions (John 12:27-28; Ezekiel 34:12; Psalm 144:10; Isaiah 53:11-12) used by Wesley to depict Christ’s triumphant, redemptive action in converting nations.
    • “Prophet of lies”: Refers to false prophets or false religious leaders.
    • “Mighty in word and deed”: Kept as a direct biblical quote (Luke 24:19).
    • “Shall honour the Son, even as they honour the Father”: Kept as a direct biblical quote (John 5:23).
    • 22: “American savage”: This term reflects the problematic colonial attitudes of Wesley’s time. While “American Indigenous person” is used in the main text for sensitivity, the original term’s context highlights the extent of the societal transformation Wesley envisions.
    • “Malabarian Heathen”: Refers to people from the Malabar Coast in India. The direct quote attributed to them (e.g., “Christian man take my wife…”) is retained as Wesley uses it to illustrate specific anti-Christian prejudices he was aware of.
    • “Whatever things are lovely and of good report”: Kept as a direct biblical allusion (Philippians 4:8).
    • “Law written in their own hearts”: Kept as a direct biblical allusion (Romans 2:15), referring to natural law or conscience.
    • “Truth as it is in Jesus”: Kept as a direct biblical allusion (Ephesians 4:21).
    • 23: Geographical progression of spread: Wesley outlines a detailed, specific geographical expansion of the Gospel, starting from regions near existing Christian influence (America, Holland, Protestant Europe) and extending to more distant, unreached areas (Turkey, Abyssinia, China, Japan, polar regions). This showcases his strategic and global vision.
    • “Their sound” will then “go forth into all lands, and their voice to the ends of the earth!”: Kept as a direct biblical quote (Psalm 19:4; Romans 10:18).
    • 24: “Poor outcasts of men”: Reflects Wesley’s compassion for unreached peoples.
    • “How shall they believe… in Him of whom they have not heard? And how shall they hear without a preacher?… And how shall they preach, unless they be sent?”: Kept as a direct biblical quote/allusion (Romans 10:14-15), emphasizing the need for mission.
    • “Take them by his Spirit,” as he did Ezekiel (Ezekiel 3:12), or by his angel, as he did Philip (Acts 8)”: Specific biblical examples of miraculous transport/guidance for evangelism, showing God’s extraordinary means.
    • “Heaven and earth may pass away; but his word shall not pass away”: Kept as a direct biblical quote (Matthew 24:35), affirming God’s faithfulness.
    • “Uttermost part of the earth for his possession”: Kept as a direct biblical quote (Psalm 2:8).
    • 25: “All Israel too shall be saved”: A key eschatological hope (Romans 11:26).
    • “Blindness has happened to Israel… till the fullness of the Gentiles be come in”: Kept as a direct biblical quote (Romans 11:25).
    • “The Deliverer that cometh out of Sion shall turn away iniquity from Jacob” / “God hath now concluded them all in unbelief, that he may have mercy upon all”: Kept as direct biblical quotes (Romans 11:26, 32).
    • Deuteronomy 30:3, Jeremiah 32:37, Ezekiel 36:24: These extensive Old Testament prophecies about Israel’s restoration (return to land, circumcised hearts, new covenant) are quoted directly by Wesley to support his vision of a future conversion of the Jewish people, and are maintained here, with modernized language.
    • 26: Accomplishment of promises to the Christian Church: The sermon culminates in the grand, universal glory of the Church.
    • Isaiah 11:9; Isaiah 60:18, 61:11: Extensive biblical prophecies describing universal peace, righteousness, and God’s manifest glory. These are maintained for their prophetic weight.
    • “Walls, Salvation, and thy gates Praise”: Powerful imagery.
    • “Sun shall be no more thy light by day… Lord shall be unto thee an everlasting light”: Kept as direct biblical quote/allusion (Isaiah 60:19-20).
    • 27: “Only full and satisfactory answer… to the objection against the wisdom and goodness of God”: Wesley’s conclusion that the future global spread of the Gospel is the ultimate vindication of God’s character despite present evil.
    • “Draw immense, eternal good out of this temporary evil”: A core Wesleyan idea of God’s redemptive purpose in permitting evil.
    • “God hath concluded them all in unbelief, that he might have mercy upon all”: Kept as a direct biblical quote (Romans 11:32), crucial for his argument.
    • “O the depth of the riches both of the wisdom and knowledge of God!… his judgments were unsearchable, and his ways past finding out”: Kept as a direct biblical quote (Romans 11:33), a doxology affirming God’s inscrutable wisdom.
    • “Mercy first and last will reign”: A summary of his hopeful eschatology.
    • “Renewing the face of the earth”: Kept as a biblical allusion (Psalm 104:30).
    • “Unto the day of the Lord Jesus”: Kept as a common biblical phrase.
    • “Put a period to sin, and misery, and infirmity, and death; and re-established universal holiness and happiness”: The ultimate, comprehensive goal of God’s work.
    • “Hallelujah, the Lord God omnipotent reigneth!” / “Blessing, and glory, and wisdom, and honour, and power, and might, be unto our God for ever and ever!”: Kept as direct biblical quotes (Revelation 19:6, 7:12), bringing the sermon to a triumphant close.

    (Featured image is By Viktor, licensed from Adobe Stock.)

  • John Wesley’s Sermon 6 – The Righteousness of Faith

    John Wesley’s Sermon 6 – The Righteousness of Faith

    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 the original sermon here.

    Sermon 6: The Righteousness of Faith

    “Moses describes the righteousness that comes from the law: ‘The person who does these things will live by them.’ But the righteousness that comes from faith speaks like this: ‘Do not say in your heart, “Who will ascend into heaven?” (that is, to bring Christ down from above); or, “Who will descend into the deep?” (that is, to bring Christ up again from the dead). But what does it say? “The word is near you, even in your mouth and in your heart”—that is, the word of faith which we preach.’” – Romans 10:5-8

    1. The Apostle Paul here is not contrasting the covenant given by Moses with the covenant given by Christ. If we ever thought that, it was because we failed to notice that both the latter and former parts of these words were spoken by Moses himself to the people of Israel, and they concerned the covenant that was already in place at that time (Deuteronomy 30:11, 12, 14). Instead, Saint Paul here is contrasting the covenant of grace—which God, through Christ, has established with humanity in all ages (both before and under the Jewish system, as well as since God was revealed in the flesh)—with the covenant of works, which was made with Adam in Paradise. This covenant of works was commonly, but mistakenly, supposed to be the only covenant God had made with humanity, especially by those Jews about whom the Apostle writes.
    2. It was of these Jews that he speaks so affectionately at the beginning of this chapter: “My heart’s desire and prayer to God for Israel is, that they may be saved. For I can testify about them that they have a zeal for God, but not according to knowledge. For they, being ignorant of God’s righteousness” (meaning the justification that flows from His pure grace and mercy, freely forgiving our sins through the Son of His love, through the redemption which is in Jesus), “and seeking to establish their own righteousness” (meaning their own holiness, which they believed must come before faith in “Him who justifies the ungodly,” as the basis for their pardon and acceptance), “have not submitted themselves to the righteousness of God,” and consequently are seeking spiritual death in the error of their lives.
    3. They were ignorant that “Christ is the end of the law for righteousness to everyone who believes“—that, by the one offering of Himself, He had brought an end to the first law or covenant (which, indeed, was not given by God to Moses, but to Adam in his state of innocence). The strict condition of that covenant, without any exceptions, was: “Do this, and live.” And, at the same time, Christ purchased for us that better covenant: “Believe, and live;” believe, and you shall be saved—now saved, both from the guilt and power of sin, and, as a consequence, from its penalty.
    4. And how many are equally ignorant today, even among those who are called by the name of Christ! How many who now have a “zeal for God,” yet do not have it “according to knowledge,” but are still seeking “to establish their own righteousness” as the basis for their pardon and acceptance? And therefore, they strongly refuse to “submit themselves to the righteousness of God!” Surely, my heart’s desire and prayer to God for you, brothers and sisters, is that you may be saved. And, to remove this major obstacle from your path, I will try to show: First, what the righteousness that comes from the law is, and what “the righteousness that comes from faith” is; Secondly, the folly of trusting in the righteousness of the law, and the wisdom of submitting to the righteousness that comes from faith.

    I. The Righteousness of the Law

    1. And, first, “the righteousness that comes from the law says, ‘The person who does these things will live by them.’” This means: Constantly and perfectly observe all these things to do them, and then you shall live forever. This law, or covenant (usually called the Covenant of Works), given by God to humanity in Paradise, required an obedience that was perfect in all its parts, complete and lacking nothing, as the condition for humanity’s eternal continuation in the holiness and happiness in which they were created.

    Notes on Translation Choices:

    • Sermon Title: “The Righteousness of Faith” is kept.
    • Introductory Scripture (Romans 10:5-8): Modernized the language while retaining the key phrases “righteousness which is of the law,” “righteousness which is of faith,” and “word is nigh thee.” Clarified parenthetical explanations.
    • “Covenant given by Moses, to the covenant given by Christ”: Clarified with “by Moses” and “by Christ.”
    • “Jewish dispensation”: Modernized to “Jewish system.”
    • “God was manifest in the flesh”: Kept, as it’s a key theological phrase for the incarnation.
    • “Covenant of works, made with Adam while in Paradise”: Kept these specific theological terms.
    • “Ignorant of God’s righteousness”: Wesley’s own parenthetical explanation is crucial, so I’ve maintained it: “(meaning the justification that flows from His pure grace and mercy, freely forgiving our sins through the Son of His love, through the redemption which is in Jesus)”.
    • “Seeking to establish their own righteousness”: Again, Wesley’s parenthetical clarification is important and maintained: “(meaning their own holiness, which they believed must come before faith in ‘Him who justifies the ungodly,’ as the basis for their pardon and acceptance)”.
    • “Justifieth the ungodly”: Kept as a direct biblical quote.
    • “Come short of the glory of God”: Kept as a direct biblical quote.
    • “Consequences seek death in the error of their life”: Modernized slightly to “consequently are seeking spiritual death in the error of their lives.”
    • “Christ is the end of the law for righteousness to every one that believeth”: Kept as a direct biblical quote.
    • “Oblation of himself once offered”: Kept as a key theological term for Christ’s sacrifice.
    • “Strict tenor thereof, without any abatement, was, ‘Do this, and live’”: Retained this precise summary of the Covenant of Works.
    • “Purchased for us that better covenant, ‘Believe, and live;’”: Emphasizes the contrast.
    • “Guilt and power of sin, and, of consequence, from the wages of it”: Key Wesleyan distinctions, maintained.
    • “Grand stumbling-block”: Modernized to “major obstacle.”
    • I.1: “Righteousness which is of the law saith, The man which doeth these things shall live by them”: Kept as a direct biblical quote.
    • “Covenant of Works”: Maintained this theological term.
    • “Obedience perfect in all its parts, entire and wanting nothing”: Kept this emphasis on absolute perfection required by the law.

    I. The Righteousness of the Law (Continued)

    1. It required that humanity should fulfill all righteousness, inward and outward, negative and positive. This meant not only abstaining from every idle word and avoiding every evil work, but also keeping every affection, every desire, every thought, in obedience to the will of God. It required that they should continue holy, as He who had created them was holy, both in heart and in all their conduct. They were to be pure in heart, even as God is pure; perfect as their Father in heaven was perfect. They were to love the Lord their God with all their heart, with all their soul, with all their mind, and with all their strength. They were to love every soul God had made, even as God had loved them. By this universal benevolence, they were to dwell in God (who is love) and God in them. They were to serve the Lord their God with all their strength, and in all things aim solely at His glory.
    2. These were the things that the righteousness of the law required, so that whoever did them might live by them. But it further required that this complete obedience to God, this inward and outward holiness, this conformity of both heart and life to His will, should be perfect in degree. No reduction, no allowance could possibly be made for falling short in any degree, as to any tiny detail, either of the outward or the inward law. If every commandment relating to outward things was obeyed, yet that was not sufficient unless every one was obeyed with all possible strength, to the highest measure, and in the most perfect manner. Nor did it satisfy the demand of this covenant to love God with every power and faculty unless He were loved with the full capacity of each, with the whole potential of the soul.
    3. One thing more was absolutely required by the righteousness of the law, namely, that this universal obedience, this perfect holiness both of heart and life, should also be perfectly uninterrupted. It had to continue without any break, from the moment God created humanity and breathed into their nostrils the breath of life, until the days of their trial should end, and they should be confirmed in everlasting life.
    4. The righteousness, then, which is of the law, speaks in this way: “You, O person of God, stand firm in love, in the image of God in which you are made. If you wish to remain in life, keep the commandments, which are now written in your heart. Love the Lord your God with all your heart. Love, as yourself, every soul that He has made. Desire nothing but God. Aim at God in every thought, in every word and work. Do not deviate, in one motion of body or soul, from Him, your goal, and the prize of your high calling; and let all that is within you praise His holy name, every power and faculty of your soul, in every kind, in every degree, and at every moment of your existence. ‘Do this, and you shall live:’ Your light shall shine, your love shall flame more and more, until you are received up into the house of God in the heavens, to reign with Him forever and ever.”
    1. “But the righteousness that comes from faith speaks like this: ‘Do not say in your heart, “Who will ascend into heaven?” (that is, to bring Christ down from above; as though God required some impossible task for you to perform before you could be accepted) or, “Who will descend into the deep?” (that is, to bring Christ up again from the dead; as though that still needed to be done for your acceptance). But what does it say? “The word,” according to which you can now be accepted as an heir of eternal life, “is near you, even in your mouth and in your heart”—that is, the word of faith which we preach—the new covenant which God has now established with sinful humanity through Christ Jesus.’”

    Notes on Translation Choices:

    • I.2: “Fulfil all righteousness, inward and outward, negative and positive”: Kept, as it’s a very precise and comprehensive description of legal righteousness.
    • “Every idle word” / “every evil work” / “every affection, every desire, every thought”: Retained for the exhaustive nature of the requirement.
    • “Holy, as he which had created him was holy, both in heart, and in all manner of conversation”: Modernized “conversation” to “conduct.”
    • “Pure in heart, even as God is pure; perfect as his Father in heaven was perfect”: Kept, as they are direct biblical echoes/commands (Matthew 5:48).
    • “Love the Lord his God with all his heart…”: Kept as direct biblical quote.
    • “Universal benevolence”: Kept, highlighting the scope of the required love for others.
    • “Dwell in God, (who is love,) and God in him”: Kept as direct biblical reference (1 John 4:16).
    • “Singly aim at his glory”: Modernized to “aim solely at His glory.”
    • I.3: “Perfect in degree”: This is a crucial point for Wesley; the law demanded perfection in quality as well as scope. Retained.
    • “No abatement, no allowance… for falling short in any degree, as to any jot or tittle”: Emphasizes the absolute nature of the demand, using biblical idiom “jot or tittle.”
    • “Full capacity of each, with the whole possibility of the soul”: Stresses the complete and utter demand.
    • I.4: “Perfectly uninterrupted”: Another key requirement of legal righteousness.
    • I.5: Summary of the law’s demand: This paragraph beautifully summarizes the law’s requirements as a direct address. I’ve modernized the language while retaining its poetic and commanding tone: “Thou, O man of God, stand fast in love, in the image of God wherein thou art made…” changed to “You, O person of God, stand firm in love, in the image of God in which you are made.” “Swerve not, in one motion of body or soul, from him, thy mark, and the prize of thy high calling” is retained as a powerful image. “This do, and thou shalt live” is the quintessential legal command.

    I. The Righteousness of the Law (Continued)

    1. By “the righteousness that comes from faith” is meant that condition for justification (and, as a result, for present and final salvation, if we endure in it to the end) which was given by God to fallen humanity through the merits and mediation of His only-begotten Son. This was partially revealed to Adam soon after his fall, being contained in the original promise made to him and his descendants concerning the Seed of the Woman, who would “crush the serpent’s head” (Genesis 3:15). It was revealed a little more clearly to Abraham by the angel of God from heaven, saying, “By Myself I have sworn, says the Lord, that in your offspring all the nations of the world will be blessed” (Genesis 12:15, 18). It was made known even more fully to Moses, to David, and to the Prophets who followed; and, through them, to many of God’s people in their respective generations. But still, most of even these individuals were ignorant of it, and very few understood it clearly. “Life and immortality” were still not “brought to light” for the Jews of old as plainly as they are now to us “by the gospel.”
    2. Now, this covenant does not say to sinful humanity, “Perform perfect obedience, and live.” If this were the term, they would gain no more benefit from all that Christ has done and suffered for them than if they were required, in order to life, to “ascend into heaven, and bring Christ down from above”; or to “descend into the deep,” into the invisible world, and “bring Christ up from the dead.” It does not require any impossible act to be done (although for mere human beings, what it requires would be impossible; but not for human beings assisted by the Spirit of God). This would only be mocking human weakness. Indeed, strictly speaking, the covenant of grace does not require us to do anything at all as absolutely and indispensably necessary in order to our justification; but only to believe in Him who, for the sake of His Son and the atonement He has made, “justifies the ungodly who does not work,” and credits their faith to them for righteousness. Even so, Abraham “believed in the Lord, and He credited it to him as righteousness” (Genesis 15:6). “And he received the sign of circumcision, a seal of the righteousness that comes from faith—that he might be the father of all who believe—that righteousness might be credited to them also” (Romans 4:11). “Now it was not written for his sake alone that it,” i.e., faith, “was credited to him; but also for us, to whom it shall be credited”—to whom faith shall be credited for righteousness, shall stand in the place of perfect obedience, in order to our acceptance with God—”if we believe in Him who raised up Jesus our Lord from the dead; who was delivered” to death “for our offenses, and was raised again for our justification” (Romans 4:23-25); for the assurance of the forgiveness of our sins, and of a second life to come, to those who believe.
    3. What, then, does the covenant of forgiveness, of unmerited love, of pardoning mercy say? “Believe in the Lord Jesus Christ, and you shall be saved.” On the day you believe, you shall surely live. You shall be restored to the favor of God; and in His pleasure is life. You shall be saved from the curse and from the wrath of God. You shall be brought to life from the death of sin into the life of righteousness. And if you persevere to the end, believing in Jesus, you shall never experience the second death; but, having suffered with your Lord, you shall also live and reign with Him forever and ever.
    4. Now, “this word is near you.” This condition for life is plain, easy, always accessible. “It is in your mouth, and in your heart,” through the operation of the Spirit of God. The moment “you believe in your heart” in Him whom God “has raised from the dead,” and “confess with your mouth the Lord Jesus,” as your Lord and your God, “you shall be saved” from condemnation, from the guilt and punishment of your former sins, and shall have power to serve God in true holiness all the remaining days of your life.
    5. What is the difference, then, between the “righteousness that comes from the law” and the “righteousness that comes from faith“? Between the first covenant, or the covenant of works, and the second, the covenant of grace? The essential, unchangeable difference is this: The one supposes the person to whom it is given to be already holy and happy, created in the image and enjoying the favor of God; and it prescribes the condition on which they may continue in that state of love and joy, life and immortality. The other supposes the person to whom it is given to be now unholy and unhappy, having fallen short of the glorious image of God, having the wrath of God resting on them, and hastening, through sin (by which their soul is dead), toward bodily death and everlasting death. And to humanity in this state, it prescribes the condition on which they may regain the treasure they have lost, may recover the favor and image of God, may retrieve the life of God in their soul, and be restored to the knowledge and the love of God, which is the beginning of eternal life.
    6. Again: The covenant of works, in order for humanity’s continuation in God’s favor, in His knowledge and love, in holiness and happiness, required of perfect humanity a perfect and uninterrupted obedience to every point of the law of God. Whereas, the covenant of grace, in order for humanity’s recovery of God’s favor and life, requires only faith; living faith in Him who, through God, justifies the one who did not obey.
    7. Yet, again: The covenant of works required of Adam and all his children to pay the price themselves, in consideration of which they were to receive all the future blessings of God. But, in the covenant of grace, seeing we have nothing to pay, God “freely forgives us all”: provided only that we believe in Him who has paid the price for us; who has given Himself as a “Propitiation for our sins, for the sins of the whole world.”
    8. Thus the first covenant required what is now far beyond the reach of all humanity; namely, sinless obedience, which is far from those who are “conceived and born in sin.” Whereas, the second requires what is near at hand; as though it should say, “You are sin! God is love! You by sin have fallen short of the glory of God; yet there is mercy with Him. Bring then all your sins to the pardoning God, and they shall vanish away as a cloud. If you were not ungodly, there would be no room for Him to justify you as ungodly. But now draw near, in full assurance of faith. He speaks, and it is done. Do not fear, only believe; for even the just God justifies all who believe in Jesus.”

    Notes on Translation Choices:

    • Numbering Conflict: As noted, my translation numbers this section II.7 onwards to follow the preceding text from your prompt. We can adjust the final numbering of the entire sermon easily after the last section is translated.
    • “Merits and mediation”: Kept these theological terms.
    • Genesis 3:15 / Genesis 12:15, 18 / Romans 4:11, 23-25: Modernized the biblical quotes while retaining their core meaning.
    • “Unsinning obedience”: Changed to “perfect obedience” for clarity.
    • “Invisible world”: Added clarity for “the deep.”
    • “To mere man, what it requires would be impossible; but not to man assisted by the Spirit of God”: Maintained this crucial Wesleyan distinction.
    • “Justifieth the ungodly that worketh not”: Kept as a direct biblical quote/allusion.
    • “Imputes his faith to him for righteousness”: Kept the theological term “imputes.”
    • “Stand in the stead of perfect obedience”: Kept for clarity on the legal nature of justification by faith.
    • “Frankly forgives us all”: Modernized to “freely forgives us all.”
    • “Propitiation for our sins, for the sins of the whole world”: Kept as a direct biblical quote/allusion.
    • “Nigh at hand”: Modernized to “near at hand” or “always accessible.”
    • Romans 10:9-10 allusions: “Believe in thine heart… confessest with thy mouth… shalt be saved” are maintained as essential to the Roman 10 passage.
    • “Power to serve God in true holiness all the remaining days of thy life”: A key Wesleyan emphasis on present and ongoing sanctification.
    • I.11: Comprehensive Contrast: This paragraph is key to the entire sermon, clearly delineating the two covenants. I’ve maintained the rich theological language used to describe the fallen state and the recovery.
    • I.12 & I.13: Further Distinctions: These paragraphs reiterate and deepen the contrast, using terms like “perfect and uninterrupted obedience” vs. “only faith,” and “pay the price themselves” vs. “God ‘freely forgives us all’.”
    • I.14: Poetic Conclusion to the Section: This strong, evangelical call to faith is maintained, including the powerful rhetorical questions and direct address (“Thou art sin! God is love!”). “Just God justifieth all that believe in Jesus” is a key paradox Wesley embraces.

    II. The Folly of Trusting in the Law; The Wisdom of Faith

    1. Considering these points, it would be easy to show, as I planned to do in the second place, the folly of trusting in the “righteousness that comes from the law,” and the wisdom of submitting to “the righteousness that comes from faith.”The folly of those who still trust in the “righteousness that comes from the law”—whose terms are, “Do this, and live”—can be clearly seen from this: They start off wrong; their very first step is a fundamental mistake. For, before they can even think of claiming any blessing on the terms of this covenant, they must assume they are in the same state as the one with whom this covenant was made. But how foolish an assumption this is, since it was made with Adam in a state of innocence! How weak, therefore, must that whole structure be which stands on such a foundation! And how foolish are those who thus build on the sand! They seem never to have considered that the covenant of works was not given to humanity when they were “dead in trespasses and sins,” but when they were alive to God, when they knew no sin, but were holy as God is holy. They forget that it was never designed for the recovery of God’s favor and life once lost, but only for the continuation and increase thereof, until it should be complete in eternal life.
    2. Nor do those who are thus trying to establish their “own righteousness, which is of the law,” consider the kind of obedience or righteousness that the law absolutely requires. It must be perfect and complete in every point, or it does not meet the law’s demands. But which of you is able to perform such obedience, or, consequently, to live by it? Who among you fulfills every tiny detail, even of the outward commandments of God? Doing nothing, great or small, which God forbids? Leaving nothing undone which He commands? Speaking no idle word? Always having your conversation “fitting to give grace to those who hear”? And, “whether you eat or drink, or whatever you do, doing everything to the glory of God?” And how much less are you able to fulfill all the inward commandments of God!—those which require that every disposition and motion of your soul should be holiness to the Lord! Are you able to “love God with all your heart”? To love all humanity as your own soul? To “pray without ceasing”? “In everything to give thanks”? To have God always before you? And to keep every affection, desire, and thought in obedience to His law?
    3. You should further consider that the righteousness of the law requires not only obeying every command of God—negative and positive, internal and external—but also doing so in the perfect degree. In every instance whatever, the voice of the law is, “You shall serve the Lord your God with all your strength.” It allows no reduction of any kind. It excuses no defect. It condemns every falling short of the full measure of obedience, and immediately pronounces a curse on the offender. It regards only the unchanging rules of justice, and says, “I know not how to show mercy.”
    4. Who then can appear before such a Judge, who is “strict in marking what is done wrong?” How foolish are those who desire to be tried at the judgment bar where “no living person can be justified!”—none of Adam’s offspring. For, suppose we did now keep every commandment with all our strength; yet one single breach that ever occurred completely destroys our whole claim to life. If we have ever offended in any one point, this righteousness is at an end. For the law condemns all who do not perform uninterrupted as well as perfect obedience. So that, according to its sentence, for someone who has once sinned, in any degree, “there remains only a fearful expectation of fiery indignation, which shall devour the adversaries” of God.
    5. Is it not then the very height of folly for fallen humanity to seek life by this righteousness?—for humanity, who was “shaped in wickedness, and in sin did his mother conceive him?” For humanity, who is, by nature, entirely “earthly, sensual, devilish;” “altogether corrupt and abominable;” in whom, until they find grace, “dwells no good thing;” indeed, who cannot of themselves think one good thought; who is truly all sin, a mere lump of ungodliness, and who commits sin with every breath they draw; whose actual transgressions, in word and deed, are more numerous than the hairs of their head? What stupidity, what senselessness must it be for such an unclean, guilty, helpless creature as this to dream of seeking acceptance by their own righteousness, of living by “the righteousness that comes from the law!”
    6. Now, whatsoever considerations prove the folly of trusting in the “righteousness that comes from the law,” prove equally the wisdom of submitting to the “righteousness that comes from God by faith.” This would be easy to show with regard to each of the preceding considerations. But, to set this aside for a moment, the wisdom of the first step toward this—the disclaiming our own righteousness—plainly appears from this: that it is acting according to truth, to the real nature of things. For, what is it more than to acknowledge, with our heart as well as lips, the true state in which we are? To acknowledge that we bring with us into the world a corrupt, sinful nature; indeed, more corrupt than we can easily conceive, or find words to express? That by this, we are prone to all that is evil and averse from all that is good; that we are full of pride, self-will, unruly passions, foolish desires, vile and unrestrained affections; lovers of the world, lovers of pleasure more than lovers of God? That our lives have been no better than our hearts, but many ways ungodly and unholy; so much so that our actual sins, both in word and deed, have been as countless as the stars of heaven? That, on all these accounts, we are displeasing to Him who is of purer eyes than to behold iniquity, and deserve nothing from Him but indignation and wrath and death, the just wages of sin? That we cannot, by any of our righteousness (for indeed we have none at all), nor by any of our works (for they are like the tree upon which they grow), appease the wrath of God or avert the punishment we have justly deserved? Yes, that, if left to ourselves, we shall only grow worse and worse, sink deeper and deeper into sin, offend God more and more, both with our evil works and with the evil dispositions of our carnal mind, until we fill up the measure of our iniquities and bring upon ourselves swift destruction? And is not this the very state in which we are by nature? To acknowledge this, then, both with our heart and lips—that is, to disclaim our own righteousness, “the righteousness that comes from the law”—is to act according to the real nature of things, and, consequently, is an instance of true wisdom.

    Notes on Translation Choices:

    • Numbering: I’ve kept the Roman numeral II.1 and subsequent Arabic numbering as they appear in your provided text for now. We can harmonize the full sermon’s numbering later.
    • II.1: “Abundantly appear from hence”: Modernized to “can be clearly seen from this.”
    • “They set out wrong; their very first step is a fundamental mistake”: Kept, as it’s a strong, clear statement.
    • “Vain a supposition”: Modernized to “foolish an assumption.”
    • “Building be, which stands on such a foundation”: Kept the metaphor.
    • “Dead in trespasses and sins”: Kept as a direct biblical quote.
    • II.2: “What manner of obedience or righteousness that is which the law indispensably requires”: Modernized to “kind of obedience or righteousness that the law absolutely requires.”
    • “Every jot and tittle”: Kept as a direct biblical idiom (Matthew 5:18).
    • “Meet to minister grace to the hearers”: Modernized to “fitting to give grace to those who hear” (Ephesians 4:29).
    • “Whether you eat or drink, or whatever you do, doing all to the glory of God”: Kept as a direct biblical quote (1 Corinthians 10:31).
    • “Every temper and motion of your soul should be holiness unto the Lord”: Kept, as it’s a powerful description of inward holiness.
    • “Love God with all your heart…” / “pray without ceasing” / “in every thing to give thanks”: Kept as direct biblical quotes/commands.
    • II.3: “Perfect degree”: Emphasizes the law’s absolute standard.
    • “Thou shalt serve the Lord thy God with all thy strength”: Kept as a direct biblical quote.
    • “Coming short of the full measure of obedience”: Kept, conveying the concept of failing to meet the standard.
    • “I know not to show mercy”: A strong personification of the law’s strictness.
    • II.4: “Extreme to mark what is done amiss”: Modernized to “strict in marking what is done wrong.”
    • “No flesh living can be justified”: Kept as a direct biblical quote.
    • “One single breach which ever was, utterly destroys our whole claim to life”: This is a critical point about the law’s indivisible demand.
    • “Fearful looking for of fiery indignation, which shall devour the adversaries”: Kept as a direct biblical quote (Hebrews 10:27).
    • II.5: “Very foolishness of folly”: Kept this emphatic phrase.
    • “Shapen in wickedness, and in sin did his mother conceive him”: Kept as a direct biblical quote (Psalm 51:5).
    • “Earthly, sensual, devilish”: Kept as direct biblical quote (James 3:15).
    • “Altogether corrupt and abominable”: Kept this strong language about fallen human nature.
    • “Dwellth no good thing”: Kept as a direct biblical quote (Romans 7:18).
    • “Mere lump of ungodliness”: Kept this vivid, strong metaphor.
    • II.6: Transition to “Wisdom of submitting to the righteousness which is of God by faith”: This paragraph marks the significant pivot of the sermon.
    • “Disclaiming our own righteousness”: A key action in Wesley’s understanding of justification.
    • Comprehensive Description of Fallen State: The long list of human sinfulness (“corrupt, sinful nature,” “prone to all that is evil,” “pride, self-will,” “lovers of the world,” “ungodly and unholy,” “actual sins… as the stars of heaven for multitude,” “displeasing to Him… deserve nothing but indignation and wrath and death”) is kept to fully convey Wesley’s view of humanity’s natural state, making the subsequent embrace of faith all the more reasonable.
    • “Purer eyes than to behold iniquity”: Kept as a direct biblical quote (Habakkuk 1:13).
    • “Wax worse and worse, sink deeper and deeper into sin”: Kept this vivid image of continued decline.

    II. The Folly of Trusting in the Law; The Wisdom of Faith (Continued)

    1. The wisdom of submitting to “the righteousness that comes from faith” appears further from this consideration: that it is the righteousness of God. I mean here, it is that method of reconciliation with God which has been chosen and established by God Himself—not only as He is the God of wisdom, but as He is the sovereign Lord of heaven and earth, and of every creature He has made. Now, as it is not fitting for humanity to say to God, “What are You doing?”—as no one who is not utterly devoid of understanding will contend with One who is mightier than they, with Him whose kingdom rules over all—so it is true wisdom, it is a mark of sound understanding, to accept whatever He has chosen; to say in this, as in all things, “It is the Lord: Let Him do what seems good to Him.”
    2. It may be further considered that it was out of pure grace, of free love, of undeserved mercy, that God has granted sinful humanity any way of reconciliation with Himself—that we were not cut off from His hand and utterly erased from His remembrance. Therefore, whatever method He is pleased to appoint, out of His tender mercy, out of His undeserved goodness, whereby His enemies—who have so deeply revolted from Him, so long and obstinately rebelled against Him—may still find favor in His sight, it is doubtless our wisdom to accept it with all thankfulness.
    3. To mention just one more consideration. It is wisdom to aim at the best goal by the best means. Now, the best goal any creature can pursue is happiness in God. And the best goal a fallen creature can pursue is the recovery of the favor and image of God. But the best, indeed the only, means under heaven given to a person, by which they may regain the favor of God (which is better than life itself) or the image of God (which is the true life of the soul), is submitting to the “righteousness that comes from faith”—believing in the only-begotten Son of God.

    III. An Exhortation to the Sinner

    1. Therefore, whoever you are, who desires to be forgiven and reconciled to the favor of God, do not say in your heart, “I must first do this; I must first conquer every sin; break off every evil word and work, and do all good to all people; or, I must first go to church, receive the Lord’s Supper, hear more sermons, and say more prayers.” Alas, my brother or sister! You are completely off track. You are still “ignorant of the righteousness of God,” and are “seeking to establish your own righteousness,” as the basis of your reconciliation. Do you not know that you can do nothing but sin until you are reconciled to God? Why, then, do you say, “I must do this and this first, and then I shall believe?” No, but first believe! Believe in the Lord Jesus Christ, the Atonement for your sins. Let this good foundation first be laid, and then you shall do all things well.
    2. Neither say in your heart, “I cannot be accepted yet, because I am not good enough.” Who is good enough—who ever was—to deserve acceptance at God’s hands? Was any child of Adam ever good enough for this? Or will any be until the consummation of all things? And as for you, you are not good at all: “There dwells in you no good thing.” And you never will be, until you believe in Jesus. Rather, you will find yourself getting worse and worse. But is there any need of being worse in order to be accepted? Are you not bad enough already? Indeed you are, and God knows that. And you yourself cannot deny it. Then delay not. All things are now ready. “Arise, and wash away your sins.” The fountain is open. Now is the time to wash yourself white in the blood of the Lamb. Now He shall “cleanse” you as “with hyssop,” and you shall “be clean”: He shall “wash” you, and you shall “be whiter than snow.”
    3. Do not say, “But I am not contrite enough: I am not sensible enough of my sins.” I know it. I wish to God you were more aware of them, a thousand times more broken-hearted than you are. But do not wait for this. It may be that God will make you so, not before you believe, but by believing. It may be, you will not weep much until you love much because you have had much forgiven. In the meantime, look to Jesus. Behold, how He loves you! What more could He have done for you that He has not done?O Lamb of God, was ever pain, Was ever love like Thine?Look steadily upon Him, until He looks on you and breaks your hard heart. Then shall your “head” be “waters,” and your “eyes fountains of tears.”

    Notes on Translation Choices:

    • Numbering: I’ve kept the Roman numeral II and III as they appear in your text, and the Arabic numbering within them. We will need to reconcile the full sermon’s numbering in a final pass.
    • II.7: “Meet for man to say unto God, ‘What doest thou?’”: Modernized to “fitting for humanity to say to God, ‘What are You doing?’” (referencing Romans 9:20).
    • “Utterly void of understanding”: Modernized to “utterly devoid of understanding.”
    • “Contend with One that is mightier than he”: Modernized to “contend with One who is mightier than they.”
    • “Acquiesce in whatever he hath chosen”: Modernized to “accept whatever He has chosen.”
    • “It is the Lord: Let him do what seemeth him good”: Kept as a direct biblical quote/allusion (1 Samuel 3:18).
    • II.8: “Vouchsafed to sinful man any way of reconciliation”: Modernized to “granted sinful humanity any way of reconciliation.”
    • “Cut away from his hand, and utterly blotted out of his remembrance”: Kept the strong imagery.
    • “Revolted from him, so long and obstinately rebelled against him”: Kept, emphasizing the severity of sin.
    • II.9: “Aim at the best end by the best means”: Kept, as it’s a clear maxim.
    • “Recovery of the favour and image of God”: Key Wesleyan concept, kept.
    • “Better than life itself”: Kept as a direct biblical quote (Psalm 63:3).
    • III.1: Exhortation’s Direct Address: Wesley’s direct address (“thou art clean gone out of the way,” “alas, my brother!”) is maintained, changing “thou/thy” to “you/your” for readability while preserving the intimate, urgent tone.
    • “Ignorant of the righteousness of God” / “seeking to establish thy own righteousness”: Kept as direct biblical quotes (Romans 10:3).
    • “Thou canst do nothing but sin, till thou art reconciled to God”: A very strong Wesleyan statement on natural inability.
    • “Believe in the Lord Jesus Christ, the Propitiation for thy sins”: Kept this core evangelical command and title for Christ.
    • III.2: “Not good enough”: Addresses a common spiritual struggle directly.
    • “Consummation of all things”: Kept as a theological term.
    • “There dwelleth in thee no good thing”: Kept as a direct biblical quote (Romans 7:18).
    • “Arise, and wash away thy sins” / “fountain is open” / “wash thee white in the blood of the Lamb” / “purge thee as with hyssop” / “be clean” / “wash thee, and thou shalt be whiter than snow”: These are powerful biblical allusions (Acts 22:16, Zechariah 13:1, Psalm 51:7) kept for their imagery and theological weight.
    • III.3: “Contrite enough” / “sensible enough of my sins”: Addresses a common misconception about the prerequisite for faith.
    • “Not before thou believest, but by believing”: A crucial Wesleyan emphasis on the relationship between faith and repentance/conviction.
    • Poetry: The Charles Wesley hymn stanza is retained in its original form.
    • “Head” be “waters,” and thy “eyes fountains of tears”: Kept as direct biblical allusion (Jeremiah 9:1).

    III. An Exhortation to the Sinner (Conclusion)

    1. To conclude. Whoever you are, O person, who has the sentence of death within yourself, who feels yourself a condemned sinner, and has the wrath of God resting on you: To you the Lord says, not, “Do this,”—perfectly obey all My commands—“and live;” but, “Believe in the Lord Jesus Christ, and you shall be saved.” “The word of faith is near you:” Now, at this instant, in the present moment, and in your present state, sinner as you are, just as you are, believe the gospel; and “I will be merciful to your unrighteousness, and your iniquities I will remember no more.”

    Notes on Translation Choices:

    • “Whosoever thou art, O man, who hast the sentence of death in thyself, who feelest thyself a condemned sinner, and hast the wrath of God abiding on thee”: This powerful, direct address is maintained, with “thou/thy” updated to “you/your” for readability while preserving the urgency and personal nature of the appeal.
    • “Do this,” — perfectly obey all my commands, — “and live”: Retained to emphasize the Law’s impossible demand.
    • “Believe in the Lord Jesus Christ, and thou shalt be saved”: Kept as the core evangelical command.
    • “The word of faith is nigh unto thee”: Modernized to “near you.”
    • “Now, at this instant, in the present moment, and in thy present state, sinner as thou art, just as thou art, believe the gospel”: This emphasizes the immediacy and unconditional nature of the call to faith, a hallmark of Wesley’s preaching on justification. This is a very critical part.
    • “I will be merciful unto thy unrighteousness, and thy iniquities will I remember no more”: Kept as a direct biblical quote/allusion (Hebrews 8:12), signifying the promise of complete forgiveness.
  • John Wesley – Sermon 44 – Original Sin

    John Wesley – Sermon 44 – Original Sin

    The following is a translation into modern English of John Wesley’s Sermon 44, “Original Sin.” The link is to the 1872 edition as posted on ResourceUMC.org. This translation was produced to my specifications by Gemini AI. I am including as footnotes the AI notes on the translation. My instructions were to modernize the language and on a scale of 1 to 10 for literal to free translation aim for about a 5 to 6.

    Whatever of these I happen to produce I intend to leave public domain and make fully available online. I may create an ebook or a PDF if I do enough of them this way. Comments on the accuracy of the translation are welcome. The AI provided a list of substantive changes after each section (varying from 4 to 7 numbered paragraphs) except for section 2, which I’m providing as footnotes. Again, per my instructions, the AI also updated the language of the scripture quotes except where the specific language was critical. I did not change these to a modern version, but rather allowed rephrasing of the KJV or of Wesley’s rendering.

    I have briefly checked this and did not find anything major. I’d appreciate any corrections.

    Modern Translation (Wesley, “Original Sin,” Sermon 44

    “God saw how great man’s wickedness on the earth had become, and that every inclination of the thoughts of the human heart was only evil all the time.”

    Genesis 6:5

    1. How different this is from the flattering portrayals of human nature that people have drawn throughout history! Many ancient writings are full of cheerful descriptions of human dignity. Some ancient thinkers depicted humans as having all virtue and happiness built into them, or at least entirely within their grasp, without needing help from any other being. In fact, they presented humans as self-sufficient, capable of living independently, and only a little less than God Himself.
    2. And it’s not just non-Christian thinkers, those guided by little more than the dim light of reason, who have spoken so grandly about human nature as if it were pure innocence and perfection. Many who claim the name of Christ, and to whom God’s own revelations were entrusted, have also done this. Such accounts have been particularly common in the present century, and perhaps nowhere more than in our own country. Here, quite a few highly intelligent and learned individuals have used their best efforts to show what they called “the fair side of human nature.” And it must be admitted that, if their descriptions are accurate, humanity is indeed still “a little lower than the angels”; or, as the words can be more literally translated, “a little less than God.”
    3. Is it any wonder that these ideas are so easily accepted by most people? After all, who isn’t readily convinced to think favorably of themselves? Consequently, writers of this type are widely read, admired, and praised. They’ve made countless converts, not only among the general public but also in academic circles. So, it’s now completely out of fashion to speak differently, to say anything that disparages human nature. It’s generally agreed that, despite a few minor weaknesses, human nature is fundamentally innocent, wise, and virtuous!
    4. But, in the meantime, what are we to do with our Bibles? They will never agree with this view. These popular ideas, however appealing they may be, are utterly incompatible with what Scripture says. The Bible states that “through one man’s disobedience all men were made sinners”; that “in Adam all died”—meaning they died spiritually, losing the life and image of God. It says that fallen, sinful Adam then “fathered a son in his own likeness”—and it was impossible for him to do otherwise, for “who can bring a clean thing out of an unclean?” As a result, we, like all other people, were by nature “dead in trespasses and sins,” “without hope, without God in the world,” and therefore “children of wrath.” Every person can say, “I was shaped in wickedness, and in sin did my mother conceive me.” There is “no difference,” in that “all have sinned and fall short of the glory of God,” that glorious image of God in which humanity was originally created. And so, when “the Lord looked down from heaven upon the children of men, he saw they had all gone astray; they had together become corrupt, there was no one righteous, no, not one”—none who truly sought after God. This aligns perfectly with what the Holy Spirit declares in the words quoted above: “God saw,” when He looked down from heaven before, “that the wickedness of man was great in the earth”; so great that “every inclination of the thoughts of his heart was only evil continually.”

    This is God’s assessment of humanity. From this, I will first show what people were like before the flood; second, inquire whether they are not the same now; and third, add some conclusions.1

    Humanity Before the Flood

    I. 1. First, by examining the words of our text, I will describe what people were like before the flood. We can fully trust the description given here, because God saw it, and God cannot be mistaken. He “saw that the wickedness of man was great“—not just the wickedness of this or that person, nor just a few, nor even merely the majority, but of humanity in general; of people universally. The word “man” here includes the entire human race, everyone who shares human nature. It’s difficult for us to even estimate their numbers—how many thousands and millions there were. The Earth at that time still had much of its original beauty and incredible fertility. The globe’s surface wasn’t damaged and torn as it is now, and spring and summer seemed to blend together. So, it’s likely the Earth could support far more inhabitants than it can today. And these inhabitants must have multiplied immensely, as people had sons and daughters for seven or eight hundred years straight. Yet, among all this unimaginable number, only “Noah found favor with God.” He alone (perhaps including part of his household) was an exception to the universal wickedness, which, by God’s just judgment, soon after brought about universal destruction. Everyone else shared the same guilt, just as they shared the same punishment.

    1. “God saw all the imaginations of the thoughts of his heart”—meaning the inner person, the spirit within them, which is the source of all their internal and external actions. He “saw all the imaginations”: it’s impossible to find a word with a broader meaning. This includes everything that is formed, made, or created within; everything that exists or happens in the soul; every inclination, affection, passion, appetite; every disposition, plan, and thought. Consequently, it must also include every word and action, as these naturally flow from these internal sources and are either good or evil depending on their origin.
    2. Now, God saw that all of this, every single part of it, was evil—it went against moral rightness; it was contrary to God’s nature, which necessarily includes all good; it defied the divine will, the eternal standard of good and evil; it was the opposite of the pure, holy image of God in which humanity was originally created and stood when God surveyed His handiwork and saw that it was all very good; it contradicted justice, mercy, and truth, and the essential relationships each person had with their Creator and their fellow creatures.
    3. But wasn’t there some good mixed with the evil? Wasn’t there some light mixed with the darkness? No, none at all. “God saw that the whole imagination of the heart of man was only evil.” It’s true that many of them, perhaps all, had good impulses placed in their hearts, because the Spirit of God did “strive with man” even then, hoping they might repent—especially during that merciful grace period of 120 years while the ark was being prepared. But still, “in his flesh dwelt no good thing”; their entire nature was purely evil. It was completely consistent with itself and unmixed with anything of an opposing nature.
    4. However, one might still ask, “Was there no break in this evil? Were there no clear moments when something good might be found in the human heart?” We’re not considering here what God’s grace might occasionally work in their soul. Aside from that, we have no reason to believe there was any break in that evil. For God, who “saw the whole imagination of the thoughts of his heart to be only evil,” also saw that it was always the same, that it “was only evil continually”; every year, every day, every hour, every moment. Humanity never turned toward good.

    Are We the Same Now?

    II. This is the trustworthy description of the entire human race that God, who knows what is in humanity and examines hearts and minds, has left for our instruction. This is what all people were like before God brought the flood upon the earth. Second, we are to ask: Are they the same now?

    1. And it’s clear: Scripture gives us no reason to think otherwise. On the contrary, all the biblical passages quoted earlier refer to those who lived after the flood. It was over a thousand years later that God declared through David concerning the children of men, “They have all gone astray” from truth and holiness; “there is none righteous, no, not one.” All the prophets, in their various generations, confirm this. For example, Isaiah, speaking about God’s own chosen people (and certainly non-believers were in no better condition), said: “The whole head is sick, and the whole heart faint. From the sole of the foot even to the head there is no soundness; but wounds, and bruises, and festering sores.” The same description is given by all the Apostles, indeed, by the entire message of God’s revealed word. From all these sources, we learn that concerning humanity in its natural state, without the help of God’s grace, “every inclination of the thoughts of his heart is” still “evil, only evil,” and that “continually.”
    2. This description of humanity’s current condition is confirmed by daily experience. It’s true that someone in a natural, unregenerate state doesn’t perceive this, and that’s not surprising. A person born blind hardly recognizes their lack of sight as long as they remain blind. Even less would they realize it if we imagined a place where everyone was born without sight. Similarly, as long as people remain spiritually blind in their understanding, they are not aware of their spiritual needs, particularly this one. But as soon as God opens the eyes of their understanding, they see the state they were in before; they are then deeply convinced that “every living person,” especially themselves, is by nature “altogether vanity”—that is, full of foolishness, ignorance, sin, and wickedness.
    3. We see, when God opens our eyes, that before, we were “atheoi en toi kosmoi”—without God, or more accurately, atheists in the world. By nature, we had no knowledge of God, no real acquaintance with Him. It’s true that as soon as we began to use reason, we learned about the invisible things of God, even His eternal power and divine nature, from the things that are made. From what we could see, we inferred the existence of an eternal, powerful Being who cannot be seen. But still, even though we acknowledged His existence, we had no true acquaintance with Him. Just as we know there is an emperor of China whom we don’t personally know, so we knew there was a King of all the earth, yet we didn’t truly know Him. Indeed, we couldn’t with any of our natural abilities. We couldn’t gain knowledge of God through any of these. We couldn’t perceive Him with our natural understanding any more than we could see Him with our physical eyes. For “no one knows the Father except the Son, and anyone to whom the Son chooses to reveal Him. And no one knows the Son except the Father, and anyone to whom the Father chooses to reveal Him.”
    4. We read about an ancient king who wanted to discover the natural language of humans. To settle the matter, he conducted an experiment: he ordered two infants, immediately after birth, to be taken to a prepared place where they were raised without any instruction or ever hearing a human voice. What was the outcome? When they were finally brought out of their confinement, they didn’t speak any language at all; they only made unarticulated sounds, like those of other animals. If two infants were similarly raised from birth without any religious instruction, there’s little doubt that (unless God’s grace intervened) the result would be exactly the same. They would have no religion at all; they would have no more knowledge of God than the beasts of the field, or a wild donkey’s colt. Such is natural religion, separated from tradition and from the influences of God’s Spirit!

      And having no knowledge of God, we can have no love for God. We cannot love someone we don’t know. Most people certainly talk about loving God, and perhaps they imagine they do; at least, few will admit they don’t love Him. But the reality is too obvious to deny. By nature, no one loves God any more than they love a stone or the ground they walk on. What we love, we delight in, but no one naturally finds any delight in God. In our natural state, we can’t imagine how anyone could delight in Him. We take no pleasure in Him at all; He is utterly unappealing to us. To love God! It’s far beyond our reach, out of our sight. Naturally, we cannot achieve it.2
    1. By nature, we not only lack love for God, but we also have no fear of Him. It’s true that most people, sooner or later, develop a kind of irrational, senseless fear, properly called superstition (though some misguided Epicureans mistakenly called it religion). Yet, even this isn’t natural; it’s acquired, mostly through conversation or by example. By nature, God isn’t in our thoughts at all: We leave Him to manage His own affairs, to sit quietly, as we imagine, in heaven, and we handle ours on Earth. So, we have no more fear of God before our eyes than we have love of God in our hearts.
    2. Thus, all people are “atheists in the world.” But atheism itself doesn’t protect us from idolatry. In their natural state, every person born into the world is a blatant idolater. Perhaps we aren’t idolaters in the common sense of the word. We don’t, like pagan idolaters, worship statues made of metal or carved images. We don’t bow down to a wooden post or to something we made with our own hands. We don’t pray to angels or saints in heaven, any more than we pray to saints on Earth. But what does that mean? We have set up our idols in our hearts; and to these, we bow down and worship them: We worship ourselves when we give ourselves honor that belongs only to God. Therefore, all pride is idolatry; it’s attributing to ourselves what is due to God alone. And although pride was not meant for humanity, where is the person born without it? Yet, by this, we rob God of His unchallengeable right and, in an act of idolatry, steal His glory.
    3. But pride isn’t the only type of idolatry we are all naturally guilty of. Satan has also imprinted his own image on our hearts through self-will. “I will,” he declared before he was cast out of heaven, “I will sit upon the sides of the north;” meaning, “I will do my own will and pleasure, independent of my Creator.” Every person born into the world says the same, in countless situations; in fact, they openly declare it without ever blushing or feeling fear or shame. Ask someone, “Why did you do this?” They answer, “Because I felt like it.” What is this but, “Because it was my will;” that is, in effect, “because the devil and I agreed; because Satan and I govern our actions by the same principle.” Meanwhile, God’s will isn’t in their thoughts, isn’t considered in the least, even though it’s the supreme rule for every intelligent creature, whether in heaven or on Earth, stemming from the essential, unchangeable relationship all creatures have with their Creator.
    4. To this extent, we bear the image of the devil and follow in his footsteps. But at the next step, we leave Satan behind; we fall into an idolatry he isn’t guilty of: I mean love of the world. This is now as natural to every person as loving their own will. What is more natural for us than to seek happiness in creation instead of the Creator? To seek satisfaction in the works of His hands that can only be found in God? What is more natural than “the desire of the flesh?” meaning, the desire for sensory pleasure of every kind? People do talk grandly about despising these low pleasures, particularly educated and learned individuals. They pretend to be indifferent to gratifying these appetites, which put them on the same level as perishing beasts. But it’s mere pretense; for everyone is self-aware that, in this regard, they are by nature very much like a beast. Sensual appetites, even the lowest kind, have, more or less, dominion over them. They lead them captive; they drag them back and forth, despite their boasted reason. A person, with all their good manners and other accomplishments, has no superiority over a goat. In fact, it’s highly debatable whether the beast doesn’t have superiority over them. Certainly, it does, if we listen to one of their modern wise figures, who very properly tells us:


      Once in a season beasts too taste of love;
      Only the beast of reason is its slave,
      And in that folly drudges all the year.

      It must be admitted that there is a significant difference between individuals, arising (besides what is achieved by God’s grace that prepares the way) from differences in physical makeup and upbringing. But despite this, who, if not utterly ignorant of themselves, can cast the first stone at another here? Who can withstand the test of our blessed Lord’s commentary on the Seventh Commandment: “Anyone who looks at a woman to lust after her has already committed adultery with her in his heart”? So one doesn’t know what to wonder at more: the ignorance or the arrogance of those who speak with such disdain of people overcome by desires that every human has felt in their own breast—the desire for every pleasure of the senses, innocent or not, being natural to every child of humanity.

    5. And so is “the desire of the eye“—the desire for the pleasures of the imagination. These arise either from grand, or beautiful, or uncommon objects. It might even be that the first two coincide with the last; for perhaps, upon careful investigation, it would appear that neither grand nor beautiful objects please us any longer than they are new. Once their novelty wears off, most of the pleasure they provide is gone; and the more familiar they become, the more dull and tasteless they seem. But no matter how many times we experience this, the same desire remains. The inborn thirst stays fixed in the soul; in fact, the more it’s indulged, the more it grows, prompting us to chase one object after another, even though each pursuit leaves us with unfulfilled hope and deluded expectations. Indeed:

      The old fool, who for many days
      Has struggled with continuous sorrow,
      Renews his hope, and foolishly places
      A desperate bet upon tomorrow!
      Tomorrow comes! It’s noon! It’s night!
      This day, like all the former, flies:
      Yet on he goes, to seek delight
      Tomorrow, until he dies tonight!
    6. A third symptom of this deadly disease, the love of the world, which is so deeply rooted in our nature, is “the pride of life“—the desire for praise, for honor that comes from people. Even the greatest admirers of human nature acknowledge this to be strictly natural; as natural as sight, hearing, or any other external sense. And are they ashamed of it, even learned individuals, people with refined and improved understanding? Far from it—they glory in it! They applaud themselves for their love of applause! Yes, even so-called eminent Christians have no difficulty adopting the saying of that old, vain pagan: Animi dissoluti est et nequam negligere quid de se homines sentiant: “Not to regard what people think of us is the mark of a wicked and abandoned mind.” So, for them, to remain calm and unmoved through honor and dishonor, through bad report and good report, is a sign of someone who is, truly, not fit to live: “Away with such a person from the earth!” But could one imagine that these people had ever heard of Jesus Christ or His Apostles, or that they knew who it was that said, “How can you believe if you accept honor from one another but do not seek the honor that comes from God alone?” But if this is truly the case—if it’s impossible to believe, and consequently to please God, as long as we accept or seek honor from one another and do not seek the honor that comes from God alone—then what a state all humanity is in! Christians as well as pagans! Since they all seek honor from one another! Since it’s as natural for them to do so (by their own judgment) as it is to see the light that strikes their eye or to hear the sound that enters their ear; yes, since they consider it a sign of a virtuous mind to seek the praise of people, and a sign of a vicious one to be content with the honor that comes from God alone!3

    Inferences and Conclusions

    III. 1. I will now draw a few conclusions from what we’ve discussed. First, from this, we can understand a major, fundamental difference between Christianity, viewed as a system of doctrines, and the most refined paganism. Many ancient pagans extensively described the vices of particular individuals. They spoke strongly against greed, cruelty, luxury, or extravagance. Some even dared to say that “no person is born without vices of one kind or another.” But still, none of them were aware of humanity’s fall, so none of them knew of its total corruption. They didn’t know that all people were empty of all good and filled with all sorts of evil. They were completely ignorant of the complete depravity of human nature—of every person born into the world, in every faculty of their soul—not so much by the specific vices that dominate particular individuals, but by the general flood of atheism and idolatry, of pride, self-will, and love of the world. This, then, is the first great distinguishing point between paganism and Christianity. Paganism acknowledges that many people are infected with many vices, and even born with a tendency toward them; but it also assumes that in some, the natural good far outweighs the evil. Christianity, on the other hand, declares that “all people are conceived in sin” and “shaped in wickedness”—that from this, there is in every person a “carnal mind, which is hostile toward God, which is not, and cannot be, subject to” His “law”; and which so infects the entire soul that “in” them, “in their flesh,” in their natural state, “no good thing dwells”; instead, “every inclination of the thoughts of their heart is evil,” only evil, and that “continually.”

    1. From this, we can, second, learn that all who deny this truth, whether they call it original sin or by any other name, are still pagans in the fundamental point that distinguishes paganism from Christianity. They may indeed concede that people have many vices; that some are innate; and that, consequently, we aren’t born as wise or virtuous as we should be. Few would boldly assert, “We are born with as much inclination toward good as toward evil, and that every person is, by nature, as virtuous and wise as Adam was at his creation.” But here is the shibboleth: Is humanity by nature filled with all sorts of evil? Is it devoid of all good? Is it completely fallen? Is its soul totally corrupted? Or, to return to the text, is “every inclination of the thoughts of his heart only evil continually?” Accept this, and you are, to that extent, a Christian. Deny it, and you are still just a pagan.
    2. We can learn from this, in the third place, what the true nature of religion is—specifically, the religion of Jesus Christ. It is therapeia psyches, God’s method of healing a soul that is so diseased. Here, the great Physician of souls applies medicines to heal this sickness; to restore human nature, which is totally corrupted in all its faculties. God heals all our atheism through the knowledge of Himself, and of Jesus Christ whom He has sent; by giving us faith, a divine awareness and conviction of God and of the things of God—in particular, of this important truth, “Christ loved me”—and gave Himself for me.” Through repentance and humility of heart, the deadly disease of pride is healed; the disease of self-will is healed by resignation, a humble and thankful submission to the will of God; and for the love of the world in all its forms, the love of God is the ultimate remedy. Now, this is truly religion: “faith” thus “working through love”; producing genuine, humble meekness, complete detachment from the world, along with a loving, thankful acceptance of and conformity to the whole will and word of God.
    3. Indeed, if humanity had not fallen in this way, none of this would be necessary. There would be no need for this inner transformation, this renewal of our minds. The “superfluity of godliness” would then be a more fitting phrase than the “superfluity of naughtiness.” For an outward religion, without any true godliness at all, would suffice for all rational purposes. And it does, accordingly, suffice in the judgment of those who deny this corruption of our nature. They make very little more of religion than the famous Mr. Hobbes did of reason. According to him, reason is only “a well-ordered train of words.” According to them, religion is only a well-ordered train of words and actions. And they speak consistently with themselves; for if the inside isn’t full of wickedness, if it’s already clean, what’s left but to “cleanse the outside of the cup?” Outward reformation, if their assumption is correct, is indeed the only necessary thing.
    4. But you have not learned the oracles of God in this way. You know that He who sees what is in humanity gives a vastly different account of both nature and grace, of our fall and our recovery. You know that the great purpose of religion is to renew our hearts in the image of God, to repair that total loss of righteousness and true holiness that we suffered through the sin of our first parent. You know that any religion that doesn’t achieve this purpose, any religion that falls short of this—the renewal of our soul in the image of God, after the likeness of Him who created it—is nothing more than a poor farce, a mere mockery of God, leading to the destruction of our own soul. Oh, beware of all those false teachers who would try to pass this off as Christianity! Pay no attention to them, even if they come to you with all the deceitfulness of unrighteousness; with smooth words, with decency, even beauty and elegance of expression, and with all professions of sincere goodwill toward you and reverence for the Holy Scriptures. Hold fast to the plain, old faith, “once delivered to the saints,” and delivered by the Spirit of God to our hearts. Know your disease! Know your cure! You were born in sin: Therefore, “you must be born again,” born of God. By nature, you are wholly corrupted. By grace, you shall be wholly renewed. In Adam, you all died: In the second Adam, in Christ, you all are made alive. “You who were dead in sins, He has made alive”: He has already given you a principle of life, which is faith in Him who loved you and gave Himself for you! Now, “go on from faith to faith” until your entire sickness is healed; and let “that mind be in you which was also in Christ Jesus!”4

    Notes on the Translation Choices

    Section 1

    • Introductory Verse: Modernized the Genesis 6:5 quote to a common modern rendering.
    • “Fair pictures” / “gay descriptions”: Translated to “flattering portrayals” and “cheerful descriptions” to convey the sense of overly positive and perhaps unrealistic depictions.
    • “Beholden to any other being”: Changed to “needing help from any other being.”
    • “Self-sufficient, able to live on his own stock”: Simplified to “self-sufficient, capable of living independently.”
    • “Heathens alone”: Changed to “non-Christian thinkers” for broader understanding.
    • “Oracles of God”: Translated to “God’s own revelations.”
    • “The present century”: Refers to Wesley’s century (the 18th). The modern translation keeps this as “the present century” to maintain Wesley’s original perspective within his historical context.
    • “Strong understanding, as well as extensive learning”: Modernized to “highly intelligent and learned individuals.”
    • “The fair side of human nature”: Kept as a direct quote as it seems to be a phrase Wesley is critiquing.
    • “Little lower than the angels” / “little less than God”: Retained the scripture-like phrasing.
    • “Readily received by the generality of men”: Simplified to “so easily accepted by most people.”
    • “Innumerable are the converts they have made, not only in the gay, but the learned world”: “Gay world” refers to the fashionable or worldly society of Wesley’s time; translated as “general public but also in academic circles” for a modern equivalent. “Academic circles” captures the “learned world” aspect better than just “learned.”
    • “Quite unfashionable to talk otherwise”: Changed to “completely out of fashion to speak differently.”
    • “Disparagement of human nature”: Kept as is, as it’s still a clear phrase.
    • “Infirmities”: Changed to “minor weaknesses.”
    • “Utterly irreconcilable with the scriptural”: Changed to “utterly incompatible with what Scripture says.”
    • Scripture References in Paragraph 4: Modernized the embedded scripture quotes (e.g., “made sinners,” “died spiritually,” “fathered a son,” “dead in trespasses and sins,” “without hope, without God,” “children of wrath,” “shaped in wickedness,” “all have sinned,” “gone astray,” “become corrupt,” “no one righteous,” “inclination of the thoughts”). I’ve added a parenthetical clarification for “died” to “meaning they died spiritually” as Wesley himself clarifies it.
    • “Just agreeable this, to what is declared by the Holy Ghost”: Changed to “This aligns perfectly with what the Holy Spirit declares.”
    • “Recited”: Changed to “quoted.”
    • “Take occasion, First, to show…”: Changed to “From this, I will first show…” for a more natural transition.

    Section 2

    Somehow I seem to have lost these notes.

    Section 3

    Notes on Translation Choices:

    • “Senseless, irrational fear, properly called superstition”: Modernized to clarify the distinction Wesley is making.
    • “Blundering epicureans”: “Misguided Epicureans” conveys the critical tone without being overly archaic.
    • “God is not in all our thoughts: We leave him to manage his own affairs, to sit quietly, as we imagine, in heaven, and leave us on earth to manage ours”: Simplified sentence structure and phrasing for natural flow.
    • “Rank idolater”: Retained “blatant idolater” for impact.
    • “Vulgar sense of the word”: Changed to “common sense of the word.”
    • “Stock of a tree”: Clarified to “wooden post.”
    • “Stamping his own image on our heart in self-will also”: Modernized to “imprinted his own image on our hearts through self-will.”
    • “I will sit upon the sides of the north”: This is a direct quote from Isaiah 14:13, where Satan/Lucifer says “I will sit upon the mount of the congregation, in the sides of the north.” Wesley uses it as a concise illustration of self-will. I’ve retained it as a quote.
    • “Nay, and avow it too, without ever blushing upon the account”: Modernized to “in fact, they openly declare it without ever blushing.”
    • “I had a mind to it”: Changed to “I felt like it,” which is a common modern idiom for doing something out of personal desire.
    • “Intelligent creature”: Kept as is.
    • Poetry in Paragraph 9: I’ve reformatted the poetry for easier reading and modernized a few words for flow while retaining the original meaning and rhythm.
    • “Preventing grace”: This is a specific theological term in Wesleyan theology, referring to the grace that goes before and enables one to respond to God. I’ve translated it to “God’s grace that prepares the way” for clarity, while still conveying the technical meaning.
    • “Abide the test of our blessed Lords comment on the Seventh Commandment”: Modernized to “withstand the test of our blessed Lord’s commentary on the Seventh Commandment.”
    • “Desire of the eye”: Kept as a specific biblical phrase (1 John 2:16), making the connection clear.
    • Poetry in Paragraph 10: Similarly reformatted and slightly modernized while preserving the essence.
    • “Hoary fool”: Changed to “old fool” for accessibility.
    • “Pride of life”: Kept as a specific biblical phrase (1 John 2:16).
    • Latin quote and translation: Provided the Latin as Wesley did, and then translated it for clarity.
    • “Eminent Christians, so called”: Retained the slightly critical “so-called” to reflect Wesley’s tone.
    • “Away with such a flow from the earth!”: This is a very strong, almost violent dismissal. I’ve retained it with “Away with such a person from the earth!” to convey that severity.

    Section 4

    • “Grand fundamental difference”: Translated to “major, fundamental difference.”
    • “Apprized of the fall of man”: Changed to “aware of humanity’s fall.”
    • “Total corruption” / “entire depravation”: These are key Wesleyan theological terms, so I’ve kept them while simplifying the surrounding phrasing for clarity.
    • “Carnal mind, which is enmity against God”: A direct biblical quote, maintained but within modern sentence structure.
    • “Shibboleth”: This specific term is kept as it implies a definitive test or distinguishing feature, which is Wesley’s exact intent here.
    • “Therapeia psyches”: Maintained the Greek and provided Wesley’s translation (“God’s method of healing a soul”).
    • “Physician of souls”: Retained this common theological metaphor.
    • “Divine evidence and conviction”: Kept this specific phrasing for “faith” as it reflects Wesleyan understanding.
    • “Superfluity of godliness” / “superfluity of naughtiness”: These are interesting and slightly ironic phrases from Wesley, so I’ve kept them directly as they convey his point well within context.
    • Mr. Hobbes quote: Retained and slightly modernized the surrounding explanation.
    • “Ye have not so learned the oracles of God”: Changed to “You have not learned the oracles of God in this way” to maintain the “you” address.
    • “Poor farce, and a mere mockery of God”: Maintained the strong, condemning language.
    • “Palm this upon you for Christianity”: Changed to “try to pass this off as Christianity” for clarity.
    • “Deceivableness of unrighteousness; with all smoothness of language, all decency, yea, beauty and elegance of expression”: Kept the vivid description of false teachers.
    • “Plain, old faith, ‘once delivered to the saints’”: Maintained this important scriptural reference and concept.
    • Concluding exhortations: Retained the direct, imperative tone (“Know your disease! Know your cure! You must be born again!”).
    • “Principle of life”: A key concept in Wesleyan theology, so retained.
    • “Go on from faith to faith” / “that mind be in you which was also in Christ Jesus”: Maintained these biblical phrases.
  • Psalm 119:156 – Great Mercy

    Psalm 119:156 – Great Mercy

    Your mercy is great, LORD!
    Grant me life according to your judgments.

    “Mercy is great” could be translated “mercies are many.” I think it comes down to much the same thing.

    Notice the parallel here between God’s mercy and God’s judgments. The Hebrew word order places the words “mercies” and “judgments” at the start of their respective lines.

    How do these two elements interact?

    That is much of what this whole Psalm is about. The Psalmist is clearly thankful for God’s law. He’s not just thankful that it’s out there somewhere, telling him what God is like, or that it’s putting a standard before us that we can’t meet. He’s thankful for it in action, in our day to day lives, and in our relationship to God.

    Now I believe that God’s law presents to us a standard that we cannot meet. But God’s law also presents to us a God who can and will take us to that standard. The goal is not simply the accomplishment of some list of duties, or the avoidance of some list of sins. Rather, the goal is to be the person, “a little lower than God” (Psalm 8:6).

    God, being merciful, saves us from ourselves, and grants us life according to his judgments, namely something beyond what we can imagine. Sin is destructive. Mercy is not an emotional condoning of sin, but rather, a rescue from it, and a path to a better way.

    All of this comes up as an act of God.

    Now let me wander from the text. In Psalm 119 we have both the individual working and God working and giving. I want to again depart from my usual pattern and quote from John Wesley on this:

    XLVIII. If, then, you say, ” We ascribe to God alone , the whole glory of our salvation, ” I answer, So do we too. If you add, ” Nay, but we affirm, that God alone does the whole work, without man’s working at all; ” in one sense, we allow this also. We allow it is the work of God alone, to justify, to sanctify, and to glorify, which three comprehend the whole of salvation. Yet we cannot allow, that man can only resist, and not in any wise work together with God: or, that God is so the whole worker of our salvation, as to exclude man’s working at all. This I dare not say; for I cannot prove it by Scripture: nay , it is flatly contrary thereto: for the Scripture is express, that (having received power from God) we are to “work out our own salvation:” and that (after the work of God is begun in our souls) we are “workers together with him.”

    The Works of John Wesley, vol. 14, p. 347, “Predestination Calmly Considered”

    To go back a bit and cover one point here, we might ask if we are coworkers with God do we not get some of the glory. Wesley commented on this a bit before this quote:

    If so, your assertion is, “If man do at all work together with God, in working out his own salvation, then God does not do the whole work, without man’s working together with him.” Most true; most sure: but cannot you see how God nevertheless may have all the glory? Why the very power to “work together with him,” was from God. Therefore, to him is all the glory.

    Ibid, 346-347

    Mercy is often, if not always shown by bringing the rebel into line with God’s will, God’s judgment. And thus, in many ways, mercy can be judgment and judgment mercy.

    In what ways will you experience God’s mercy today?

  • The Importance of Teaching Sanctification

    The Importance of Teaching Sanctification

    Teachers and pastors frequently avoid talking about sanctification. Some of the reasons include:

    1. The very word “sanctification” sounds difficult and over-theological
    2. There is a fear of perfectionism
    3. There is a fear of the judgmental spirit that goes with perfectionism
    4. Sanctification doesn’t really sound all that graceful
    5. We might have people believing that their works earn salvation

    A Detour on Christian Perfection

    When I first joined a United Methodist congregation, I had the idea that Methodists would know a great deal about John Wesley. One Sunday night I discovered how wrong I was.

    I had been invited to teach on the doctrine of Christian perfection as taught by John Wesley. In preparation, I researched the forms of this doctrine expressed in Methodist doctrinal statements. I found that in the United Methodist Discipline there were actually two statements, one derived from the Methodist Episcopal Church and the other from the United Church of the Brethren. With a typical Methodist willingness to leave wiggle room in doctrinal beliefs, both were included.

    As I began to teach that Sunday night, I started with this question: “Did you know that we have not one, but two doctrines of Christian perfection in the Discipline?”

    I was greeted by complete silence. Finally, someone raised their hand and asked, “We have a doctrine of Christian perfection?”

    This surprised me, as it was a doctrine with which I did not agree, at least in some forms, yet I had thought it would be thoroughly know in Methodism.

    In his book A Plain Account of Christian Perfection (also available online as a PDF) John Wesley collects his various statements on the topic. It’s worth reading. He notes the point on which I disagree most completely, the idea of knowing one has attained this state and testifying to it. I might also mention a nice, short introduction from Energion Publications, Holiness of Heart and Life by Allan R. Bevere. It will give you a good introduction.

    When the word “perfection” is added to “sanctification,” people are sure to get nervous. I bring it up here because since John Wesley, it will inevitably come up. For the record, while I agree that God can create in the believer whatever holiness God desires, I believe such holiness is impossible to measure or to know.

    Back to Sanctification

    Shouldn’t we avoid talking too much about sanctification in order to steer clear of perfection and perfectionism?

    I believe that the effect in the church is quite the opposite. By avoiding talking about sanctification, and how it occurs, we open the door to all varieties of perfectionism and performance-driven living. These are destructive of people’s lives, both through the pride and spiritual superiority generated by a feeling of good performance and Divine favor and from the discouragement and apathy that results from a failure to attain whatever level one expects.

    A Note from Paul

    I recall my class in Exegesis of Ephesians in graduate school. We made it to the end of Ephesians 3. We missed this: “I implore you then–I, a prisoner for the Lord’s sake: as God has called you, live up to your calling” (Ephesians 4:1 [REB]).

    Thunder from the Pulpit

    Like Paul, pastors are going to preach to their congregations about doing things. They will talk about stewardship, informing congregations that their money should be surrendered to God. They’ll talk about the work that needs to be done around the church. They’ll admonish parishioners to do things in their community and perhaps the world.

    Much of this will be good. Many (not all) of these things need to be done. My resources do belong to God and I should use them as God calls me to.

    So when people enter the church, they are often presented with a litany of stuff they are supposed to do.

    The result? People who tend to do things charge off to do things. People who tend to sit in pews, sit in pews. Both sets of people very often feel some sense of guilt for the things not done, and superiority or inferiority to the others.

    Yes, the feeling of superiority works on both sides. I’m a doer, and I have heard pointed remarks about my doing from those who think I should be less of a doer. I have heard similar remarks regarding others. There are those who can condemn you for doing too much while asking you to do more. The doers, like me, have a strong tendency to consider ourselves superior to the pew sitters.

    The Answer in Sanctifying Grace

    As Paul goes on in Ephesians, he talks about many things we need to do. Note the number of times the word “gift” appears in the text. Finally, in chapter 6, we get to the word finally: “Finally, find your strength in the Lord, in his mighty power” (Ephesians 6:10 [REB]).

    Paul can do it this way because he has made sure to emphasize God’s prevenient and justifying grace, the gift of being part of the family apart from anything you do. Elsewhere, he expresses this in a more compact fashion: “… work out your own salvation with fear and trembling. For it is God who works in you both to will and to do God’s good pleasure” (Philippians 2:12-13).

    Sanctification, like everything else, is a gift. It is not a possession or a call to personal pride. It is not something we have to or are able to measure. We need to talk about this gift. God is working in each and every person. There is no comparing the journey of one person to that of another. There is no more pride, boasting, or shame in sanctification than there is in justification.

    I’ve been studying 1 Corinthians 12-15 with my Sunday School class. We just finished that section. Now the whole of 1 Corinthians can be considered Paul addressing this very issue. He sees spiritual pride causing division. The “I am better” factions start with boasting about the person who preached to them or who baptized them. There are some super-pride people who boast that they are connected only to Christ. They are the real Christians unlike all those other people, who look to some pastor or evangelist.

    This sense of spiritual superiority led off in many directions, as it always does. There is nothing so dangerous as a person with a sense of their own spiritual superiority. We like that feeling of being better than. Some of the Corinthians thought they were better because of their spiritual gifts. Paul stomped all over that in 1 Corinthians 12-14.

    Paul is teaching practical sanctification in the entire book of 1 Corinthians. He’s also talking about how it can be derailed.

    One way it can be derailed is by ignoring it. If we don’t teach people to do anything, well, they won’t be proud of their doing. It doesn’t work that way. Without an understanding of the gift and gratitude for that gift, we head down performance-drive, or performance diminished paths.

    Conclusion

    Only if we teach that sanctification is a work of God, graciously given by God, measured by God, and judged by God can we talk about things to do and have any hope of not generating spiritual pride, criticism, judgment, and finally factions and schism.

    Featured photo credit 117597185 © Antonio Guillem | Dreamstime.com

  • On John Wesley and Total Depravity

    On John Wesley and Total Depravity

    I’ve drawn some questions and produced some amusement (from Calivinist friends) by using the term “total depravity.” Listeners were surprised to hear a Wesleyan use that particular term. “Sinners,” “sinful,” and similar terms, OK, but total depravity? I have previously heard people remark that total depravity isn’t Wesleyan, so as United Methodists we don’t believe that. (Oh, the many things we modern Methodists don’t believe that Wesley did!)

    The question first came up as I used the term right after reading Romans 3:9-18, which is a somewhat depressing passage, largely made up of snippets from the Old Testament. Paul is completing his dissertation on all being sinful, Jew and Gentile alike, and in need of God’s grace. That need is total, In verse 20, he will ask: “What room then is left for human pride?” and answer, “It is excluded.”

    The doctrine of total depravity does not maintain that we have all committed some list of specific sins. Rather, it claims that we are all, without God, completely and utterly lost. I find this easy to believe, because as a theist I believe that without God, I am not. Period. The specifically Wesleyan difference on this, however, is that everyone has access to God’s grace. That’s the Wesleyan doctrine of prevenient grace. It provides the universal answer (potential) to a universal problem. The differences thus arise in the doctrine of election.

    I think it’s important to note also that this same passage suggests that those who don’t know the message that Israel and then the church has carried may, in fact, be doing God’s will. One might perhaps do better to let God do the judging of persons, and realize that where good is done, God is present, even if not in ways we understand.

    Here’s John Wesley on this topic, from Wesley’s Sermons on Several Occasions, Sermon #74, “Of the Church.”

    “21. We are called to walk, First, “with all lowliness:” to have that mind in us which was also in Christ Jesus; not to think of ourselves more highly than we ought to think; to be little, and poor, and mean, and vile in our own eyes; to know ourselves as also we are known by Him to whom all hearts are open; to be deeply sensible of our own unworthiness, of the universal depravity of our nature, (in which dwelleth no good thing,) — prone to all evil, averse to all good; insomuch that we are not only sick, but dead in trespasses and sins, till God breathes upon the dry bones, and creates life by the fruit of his lips. And suppose this is done, — suppose he has now quickened us, infusing life into our dead souls; yet how much of the carnal mind remains! How prone is our heart still to depart from the living God! What a tendency to sin remains in our heart, although we know our past sins are forgiven!

    “And how much sin, in spite of all our endeavours, cleaves both to our words and actions! Who can be duly sensible how much remains in him of his natural enmity to God, or how far he is still alienated from God by the ignorance that is in him?

    “22. Yea, suppose God has now thoroughly cleansed our heart, and scattered the last remains of sin; yet how can we be sensible enough of our own helplessness, our utter inability to all good, unless we are every hour, yea, every moment, endued with power from on high? Who is able to think one good thought, or to form one good desire, unless by that Almighty power which worketh in us both to will and to do of his good pleasure? We have need even in this state of grace, to be thoroughly and continually penetrated with a sense of this. Otherwise we shall be in perpetual danger of robbing God of his honour, by glorying in something we have received, as though we had not received it.”

    Wesley is often calumniated by descendants (spiritually) who do not actually know what he taught.

  • A United Methodist Pastor on Revitalizing Dead Churches

    Out of This World: an Assessment of Christian CommunityThere are many days when the United Methodist Church discourages me, and I wrote a post yesterday with that sort of feeling. But there are two things that regularly encourage me: Encountering vital small congregations, and meeting some of our young pastors.

    Via another young pastor, Geoffrey Lentz, who is doing wonderful things at First United Methodist Church and especially with our ICON service, I met one of these young pastors through my publishing work–be warned that I’m going to push his book in this post just a bit–Darren McClellan. His book is Out of This World: An Assessment of Christian Community, and in it he evaluates a church congregation through interviews, and then looks at some suggestions to improve the way in which we handle such things. It’s a slightly edited version of his Princeton Doctor of Ministry dissertation.

    It’s with our paid/team imprint EnerPower Press, because it was submitted as a simple dissertation printing. Had it been submitted for traditional publishing, I might well have decided not to take it due to the size of the potential audience. In terms of quality, the manuscript need have no apologies (nor the author).

    I’m not going to comment extensively on this, as it’s hardly my field, but in it, Darren starts with a view of discipleship derived from both Bonhoeffer and Wesley, and then allows the anonymous church members to express themselves on how this worked in their church. He then gives some specific ideas for reform in the church, and finally addresses suggestions to churches, to new pastors, to district superintendents, and to bishops. This may be a bit ambitious, but such directness is needed to prevent what Darren calls “vocational homicide.” That’s a strong term, no doubt, but my observation is that there are many people in the church who are guilty of that charge.

    For my United Methodist readers, and any others interested, I’m going to put this book on sale for direct purchase. I see that the Amazon.com price today is $18.99. I’m going to put it at $18 shipped via Energion Direct. I’ll leave the sale price up for two weeks. I have some on the shelf here ready to ship.

    At the same time, bloggers who are interested in reviewing it can e-mail to request a free review copy. The only requirement is that you do review it. There’s no requirement as to how you review it, but if you receive a free copy, I want to see your review. Oh, and the government wants you to note that you received a free copy.

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  • Seeking Sinless Perfection

    Stripped image of John Wesley
    Image via Wikipedia

    Because I have some online watches for names of Energion Publications authors, I found the post In Search of Sinless Perfection, which quotes Alden Thompson. This comes from a Seventh-day Adventist background, but I must mention that I have been surprised by how much from my own SDA background simply translates into Methodism. One may easily underestimate the impact of the fact that Ellen White, early SDA leader viewed as having the prophetic gift, was a Methodist before she joined the Adventist movement.

    In any case, Ellen White quotes aside, Loren Seibold, author of the article gives a number of the reasons I have for questioning the idea of sinless perfection. Certainly the Wesleyan doctrine as actually taught by Wesley (try here for more, though you may find the account less plain than you imagined) seems less problematic than its various descendants.

    I love the introductory story, which ends:

    Then the perfect man hung up on me.

    Perhaps not the ending one imagined for a conversation with a perfect man!

    I too am a believer in sanctification. Where I must get off this particular train, however, is where one gets a personal knowledge that one is perfect. I just can’t see how that would work.

     

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