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

by John Wesley

*As he thus removes from all appearance of evil, so he aspires after every instance of goodness. He does not ask what is allowable and pardonable, but what is commendable and praise-worthy. He does not ask whether God will forgive the folly of our lives, the madness of our pleasures, the vanity of our expences, and the careless consumption of our time; but he asks whether God is pleased with these things; or whether these are the appointed ways of gaining his favour. He does not enquire, whether it be pardonable to hoard up money, to adorn ourselves with diamonds, and gild our chariots, whilst the widow and the orphan, the sick and the prisoner want to be relieved; but he asks whether God has required these things at our hands; whether we shall be called to account at the last day for the neglect of them? Because it is not his intent to live in such ways as God may perhaps pardon, but in such as we know God will infallibly reward.

He will not therefore look at the lives of Christians, to learn how he ought to spend his estate, but he will look into the scripture, and make every doctrine, parable, or instruction that relates to rich men, a law to himself in the use of it.

He will have but one rule for charity, and that will be, to spend all that he can that way; because the Judge of quick and dead hath said, all that is so given, is given to him.

7. Let not any one look upon this as an imaginary description, that looks fine in the notion, but cannot be put in practice. For it is so far from being impracticable, that it has been practised by great numbers of Christians in former ages, who were glad to turn their whole estates into a constant course of charity. And it is so far from being impossible now, that if we can find any Christians that sincerely intend to please God in all their actions, as the best and happiest thing in the world, whether they be young or old, single or married, men or women, it will be impossible for them to do otherwise. This one principle will infallibly carry them to this, and they will find themselves unable to stop short of it.

For how is it possible for a man that intends to please God in the use of his money, because he judges it to be his greatest happiness; to bury his money in needless, impertinent finery, in covering himself or his horses with gold, whilst there are any works of piety or charity to be done with it, or any ways of spending it well?

8. I have chose to explain this matter, by appealing to this intention, because it makes the case so plain, and because every one may see it in the clearest light, and feel it in the strongest manner, only by looking into his own heart. For it is as easy for every person to know, whether he intends to please God in all his actions, as for any servant to know, whether this be his intention towards his master. Every one also can easily tell how he lays out his money, and whether he considers how to please God in it, as he can tell where his estate is, and whether it be in money or in land. So that here is no plea left for ignorance or frailty, as to this matter; every body is in the light, and every body has power. And no one can fail, but he that is not so much a Christian, as to intend to please God in the use of his estate.

9. You see two persons, one is regular in public and private prayer, the other is not. Now the reason of this difference is not this, that one has strength to observe prayer, and the other has not; but the reason is this, that one intends to please God in the duties of devotion, and the other has no intention about it. The case is the same in the right or wrong use of our time and money. You see one person throwing away his time in sleep and idleness, in visiting and diversions, and his money in the most vain and unreasonable expences. You see another careful of every day, dividing his hours by rules of reason and religion, and spending all his money in works of charity. Now the difference is not owing to this, that one has strength to do thus, and the other has not; but to this, that one intends to please God in the right use of all his time and all his money, and the other has no intention about it.

10. Here therefore let us judge ourselves sincerely; let us not vainly content ourselves with the common disorders of our lives, the vanity of our expences, the folly of our diversions, the idleness of our lives, and the wasting of our time, fancying that these are such imperfections as we fall into thro’ the unavoidable weakness of our natures; but let us be assured that these disorders of our common life are owing to this, that we have not so much Christianity as to intend to please God in all our actions, as the best and happiest thing in the world. So that we must not look upon ourselves in a state of common imperfection, but in such a state as wants the first and most fundamental principle of Christianity, viz. an intention to please God in all our actions.

11. And if any one was to ask himself how it comes to pass, that there are any degrees of sobriety which he neglects, any method of charity which he does not follow, any rules of redeeming time which he does not observe, his own heart will tell him, that it is because he never intended to be so exact in those duties. For whenever we fully intend it, it is as possible to conform to all this regularity of life, as it is possible for a man to observe times of prayer.

So that the fault does not lie here, that we desire to be good and perfect, but thro’ the weakness of our nature fall short of it; but we have not piety enough to intend to be as good as we can, or to please God in all our actions. This we see is plainly the case of him that spends his time in sports, when he should be at church; it is not his want of power, but his want of intention, or desire to be there.