The works of the Rev. John Wesley, Vol. 04 (of 32)

by John Wesley

V. We are therefore to consider ourselves as inspired persons, that have no knowledge or wisdom, but what comes from God; and this wisdom will no longer dwell with us, than we act conformably thereto. So that we must not deceive ourselves in saying, where is the harm of such indulgences, or such vanities and idle amusements? But must consider, whether they are such as are conformable to a life that is to be directed by the Holy Ghost. In this manner must we examine all our ways of life, as well our cares as our pleasures. For unreasonable cares, and unreasonable pleasures, are equally contrary to the wisdom of the Holy Spirit, and equally separate us from him. People often think their designs and diversions innocent, because they are not sinful in their nature. But they should also consider, whether they are not vain and foolish, and unsuitable to the condition of a Christian. For a life of folly and vanity, and trifling designs, is no more living by the Spirit of God, than a life of gross sins is keeping the commandments. So that the safest rule to judge of our actions by, is to consider them with relation to that Spirit, by which we are to be guided. Is this design or this diversion according to the wisdom of the Spirit of God? Am I in these things improving the secret inspiration of the Holy Ghost? Am I here governed by a wisdom from above? Are these ways such as I can truly say, that I am led into them by the Spirit of God? Do I allow myself in them, because they serve to set forth the glory of God? Are they good proofs that the Spirit of God dwelleth in me; and that by thus sowing to the Spirit, I shall of the Spirit reap everlasting life? This is the rule by which Christians are to regulate their thoughts, words, and actions; for we are called by God to act by the motions of his Holy Spirit, and to make no other use of ourselves, or the world we are in, than such as is conformable to that dignity of life and state of glory to which we are called. The Spirit of our religion is to be the spirit of our lives, the constant principle of all our tempers and inclinations, which is to render us reasonable, and wise and holy in all our progress through the world.

VI. *’Tis acknowledged by all, that a life of intemperance and debauchery, makes us dead and senseless of religion: but then it is not enough considered that the vanity of the mind, an understanding busied in trifles, an impertinent course of life, will as certainly produce the same effect. If our understanding is full of foolish imaginations, if we are devoted to trifles, religion can gain no entrance. A man may be so earnest in picking straws, as to have no leisure to think of his salvation; nor any more inclination to it, than one that is constantly in drink.

Thus poor amusements, vain arts, useless sciences, impertinent learning, false satisfaction, a wrong turn of mind, a state of idleness, or any the vainest trifles of life, may keep men at as great a distance from true religion, as the debaucheries of intemperance.

VII. *Titius is temperate and regular: but then he is so great a mathematician, that he does not know when Sunday comes: he sees people going to church as he sees others going to market; he goes on studying, measuring, and calculating, and may as well be called a merchant as a Christian.

All doctrines of religion are disagreeable to Philo; he avoids them as he avoids party: now what is the reason of it? It is not because he is debauched and intemperate. But he is a virtuoso, devoted to polite literature. His soul is extended to all the curiosities in the world, and thinks all time to be lost that is not spent in the search of shells, urns, inscriptions, and broken pieces of pavements. This makes the concerns of eternity seem small things in his eyes, fit only for the enquiry of narrow, little, and unpolite souls.

Eusebius would read prayers twice a day in his parish; he would be often with the poor and sick, and spend much time in charitable visits; he would be wholly taken up with the care of souls, but that he is busy in studying the old grammarians, and would fain reconcile some differences amongst them before he dies.

VIII. Lycia might be pious; but that she is too easy, gay, and chearful, to admit of care of any kind. She can no more repent, than she can be out of temper, and must be the same sparkling, chearful creature in the church, as in the play-house. She might be capable of understanding the misery of human nature, and the necessity of the comforts of religion; but that she is so happy every time she is dressed.

Matrona is old, and has been these fifty years eating and drinking, sleeping and waking, dressing and undressing, paying and receiving visits. She has no prophaneness; and, if she has no piety, it is owing to this, that she never had a spare half-hour to think about it. She envies her daughters, because they will dress and visit when she is dead.

*Publius goes to church sometimes, and reads the scripture; but he knows not what he reads or prays, his head is so full of politics. He is so angry at Kings and Ministers of State, that he has no time or disposition to call himself to account. He has the history of all parliaments, elections, prosecutions, and impeachments, and dies with little or no religion, through a constant fear of popery.

Siccus has been all his life long building and pulling down, making canals and ditches, raising walls and fences. People call him a good man, because he employs the poor: Siccus might have been a religious man, but that he thought building was the chief happiness of a rational creature. He is all the week amongst dirt and mortar, and stays at home on Sundays to view his contrivances. He will die more contentedly, if his death does not happen whilst some wall is in building.