The works of the Rev. John Wesley, Vol. 05 (of 32)

by John Wesley

III. If it should be said, that Jesus was the Saviour of the world, that he was born to redeem mankind, and was the Son of God. It may be answered, that this does not make the life of Christ to be less the rule and model of all Christians. For, as I observed before, it is the spirit and temper of Christ that all Christians are to imitate; they are to do their proper work in that spirit and temper, in which Christ did the work on which he was sent. So that although Christians are not redeemers of the world, as he was; though they have not that great work to finish which he had; yet they have their work to do in the manner that he had his; they have their part to act, which though it be a different part, must not be performed with a different spirit; but with such obedience to God, such regard to his glory, and all such holy dispositions, as our blessed Saviour manifested in every part of his life.

IV. The blessed Jesus came into the world to save the world. Now we must enter into this same design, and make salvation the business of our lives. And though we cannot contribute towards it like him, yet we must contribute all that we can, and make the salvation of ourselves and others the one care of our lives.

The poor widow’s mites were but a small matter in themselves, yet as they were the utmost she could give, our blessed Saviour set them above the larger contributions of the rich. This may encourage people in every state of life to be contented with their capacity of doing good, provided they act up to it. Let no one think that he is too low, too mean and private to follow his Lord in the salvation of souls. Let him but add his mite, and if it be all that he hath, he shall be thought to have done much. Not that all are to be preachers and teachers of religion, no more than all are to be apostles, or all prophets, or all workers of miracles. Christians are like members of one and the same body; they are as different from one another, as hands and eyes, and have as different offices; yet may their different parts promote the same common end. As the eye cannot say to the hand, I have no need of thee; nor again, the head to the feet, I have no need of you[¹]; so neither can the learned teacher say he hath no need of the private, unlearned person. For the work of salvation is carried on by all hands, as well by him that is taught, as by him that teacheth. An unlearned person, by being desirous of instruction, and careful to comply with it, may promote salvation as truly, in a degree, as he that is able and willing to instruct. This teachable disposition may as effectually influence others as another man’s ability and care of teaching. Therefore, though, as the apostle saith, all have not the gift of healing, though all do not speak with tongues, yet all have some part that they may act in the salvation of mankind, and may follow their Lord and Master in the great work, for which he came down from heaven: we must not then think, that it is the business of clergymen only to carry on the work of salvation; but must remember, that we are engaged in the same business, though not in the same manner.

[¹] 1 Cor. xii. 2.

V. Had the poor widow thought herself excused from taking care of the treasury; had she thought it belonged only to the rich to contribute to it, she had lost that great commendation which our Saviour bestowed upon her. Now, it may be that some widows are so very poor, as not to have so much as a mite to give to the treasury, who must therefore content themselves with the charity of their hearts; but this can never happen in the business of salvation. Here no one can be so poor, as not to have a mite to contribute towards it. For no circumstances of life can hinder us from being examples of piety, and making our lives a lesson of instruction to all that are about us. And he that lives an exemplary life though his state be ever so poor and mean, is largely contributing to the salvation of others, and proving himself the best follower of his Lord and Master.

VI. This therefore is the first great instance in which we are to follow the example and spirit of our blessed Saviour. He came to save the world: we must all consider ourselves as called to carry on this great work. For how can we think ourselves to be his followers, if we do not follow him in that for which he came into the world? How can we be like the Saviour of the world, unless the salvation of the world be our constant care? We cannot save the world as he saved it, but we can contribute our mite towards it. How knowest thou, O wife, whether thou shalt save thine husband? Or how knowest thou, O man, whether thou shalt save thy wife[¹]? This shews plainly, that all persons may have a share in the salvation of those that are near them, and that they are to consider themselves as expresly called to this great work. For the apostle uses it as the same argument both to husband and wife; which supposes that it is a business in which one is as much concerned as the other. The woman we know is not allowed to speak in the church, yet is she entrusted with some share in the salvation of the world; she is supposed equally capable of saving the husband, as the husband of saving the wife. Now what is here said of husband and wife, we must extend to every state and relation; brothers and sisters, friends and neighbours, must all consider themselves as called to the salvation of one another. How knowest thou, O sister, whether thou shalt save thy brother? How knowest thou, O man, whether thou shalt save thy neighbour? Is a way of thinking that ought never to be out of our minds. For this would make brothers and sisters bear with one another, if they consider, that they are to do that for one another which Christ hath done for the whole world. This reflection would turn our anger toward bad relations into care and tenderness for their souls; we should not be glad to get away from them, but give them more of our company, and be more exact in our behaviour towards them; always supposing it possible, that our good conversation may some time or other affect them, and that God may make use of us as a means of their salvation.

[¹] 1 Cor. vii. 16.

VII. *Eutropius is very good and pious himself; but then his fault is, that he seeks only the conversation of pious and good people. He is careful and exact in his behaviour towards his virtuous friends; always studying to oblige them; but gets away from and avoids those that are of another temper. Now Eutropius should recollect, that this is acting like a physician that would take care of the healthy, and disregard those that are sick. He should remember, that his irreligious friends and relations are the very persons that are fallen to his care; and that he is as directly called to take care of their salvation, as the husband to take care of the unbelieving wife. Eutropius therefore, if he would imitate his Lord and Master, must apply to the lost sheep of the house of Israel, and endeavour by all the innocent arts of pleasing his friends, to gain them to repentance. We must not excuse ourselves from this care, by saying that our relations are obstinate, hardened, and careless; but must support ourselves with the apostle’s argument, How knowest thou, O man, whether thou mayst not at last save thy relation?

VIII. The apostle saith, destroy not him with thy meat, for whom Christ died[¹]. We may therefore justly reason thus, that as it lies much in our power to hinder the salvation, so it must, to promote the salvation of those for whom Christ died. Destroy not therefore by thy negligence, by thy impatience, by thy want of care, that relation for whom Christ died; nor think that thou hast done enough, till there is no more that thou canst do. This is the state in which all Christians are appointed by God in their several stations; to carry on that great work, for which Christ came into the world. Clergymen are not the only men that have a cure of souls, but every Christian has some people about him, whose salvation he is obliged to be careful of; with whom he is to live in all godliness and purity, that they may have the benefit of his example and assistance in their duty to God. So that all Christians, though ever so low, and mean, and private, must consider themselves as hired by Christ to work in his vineyard; for as no circumstances of life can hinder us from saving ourselves, so neither can they hinder us from promoting the salvation of others. And though we have, according to our different stations, different parts to act; yet if we are careful of that part which is fallen to our share, we are equally objects of God’s favour.

[¹] Rom. xiv. 15.