John Wesley SERMON 7
[text from the 1872 edition]
THE WAY TO THE KINGDOM
"The kingdom of God is at hand: repent ye, and believe the
gospel." Mark 1:15
These words naturally lead us to consider, First, the nature of
true religion, here termed by our Lord, "the kingdom of God,"
which, saith he, "is at hand;" and, Secondly, the way thereto,
which he points out in those words, "Repent ye, and believe the
gospel."
I. 1. We are, First, to consider the nature of true religion,
here termed by our Lord, "the kingdom of God." The same
expression the great Apostle uses in his Epistle to the Romans,
where he likewise explains his Lord's words, saying, "The
kingdom of God is not meat and drink; but righteousness, and
peace, and joy in the Holy Ghost." (Rom. 14:17.)
2. "The kingdom of God," or true religion, "is not meat and
drink." It is well known that not only the unconverted Jews, but
great numbers of those who had received the faith of Christ,
were, notwithstanding "zealous of the law," (Acts 21:20,) even
the ceremonial law of Moses. Whatsoever, therefore, they found
written therein, either concerning meat and drink offerings, or
the distinction between clean and unclean meats, they not only
observed themselves, but vehemently pressed the same even on
those "among the Gentiles" (or heathens) "who were turned to
God;" yea, to such a degree, that some of them taught,
wheresoever they came among them, "Except ye be circumcised, and
keep the law," (the whole ritual law,) "ye cannot be saved."
(Acts 15:1, 24.)
3. In opposition to these, the Apostle declares, both here and
in many other places, that true religion does not consist in
meat and drink, or in any ritual observances; nor, indeed in any
outward thing whatever; in anything exterior to the heart; the
whole substance thereof lying in "righteousness, peace, and joy
in the Holy Ghost."
4. Not in any outward thing; such as forms, or ceremonies, even
of the most excellent kind. Supposing these to be ever so decent
and significant, ever so expressive of inward things: supposing
them ever so helpful, not only to the vulgar, whose thought
reaches little farther than their sight; but even to men of
understanding, men of strong capacities, as doubtless they may
sometimes be: Yea, supposing them, as in the case of the Jews,
to be appointed by God himself; yet even during the period of
time wherein that appointment remains in force, true religion
does not principally consist therein; nay, strictly speaking,
not at all. How much more must this hold concerning such rites
and forms as are only of human appointment! The religion of
Christ rises infinitely higher, and lies immensely deeper, than
all these. These are good in their place; just so far as they
are in fact subservient to true religion. And it were
superstition to object against them, while they are applied only
as occasional helps to human weakness. But let no man carry them
farther. Let no man dream that they have any intrinsic worth; or
that religion cannot subsist without them. This were to make
them an abomination to the Lord.
5. The nature of religion is so far from consisting in these, in
forms of worship, or rites and ceremonies, that it does not
properly consist in any outward actions, of what kind so ever.
It is true, a man cannot have any religion who is guilty of
vicious, immoral actions; or who does to others what he would
not they should do to him, if he were in the same circumstance.
And it is also true, that he can have no real religion who
"knows to do good, and doth it not." Yet may a man both abstain
from outward evil, and do good, and still have no religion. Yea,
two persons may do the same outward work; suppose, feeding the
hungry, or clothing the naked; and, in the meantime, one of
these may be truly religious, and the other have no religion at
all: For the one may act from the love of God, and the other
from the love of praise. So manifest it is, that although true
religion naturally leads to every good word and work, yet the
real nature thereof lies deeper still, even in "the hidden man
of the heart."
6. I say of the heart. For neither does religion consist
Orthodoxy, or right opinions; which, although they are not
properly outward things, are not in the heart, but the
understanding. A man may be orthodox in every point; he may not
only espouse right opinions, but zealously defend them against
all opposers; he may think justly concerning the incarnation of
our Lord, concerning the ever-blessed Trinity, and every other
doctrine contained in the oracles of God; he may assent to all
the three creeds, -- that called the Apostles', the Nicene, and
the Athanasian; and yet it is possible he may have no religion
at all, no more than a Jew, Turk, or pagan. He may be almost as
orthodox -- as the devil, (though, indeed, not altogether; for
every man errs in something; whereas we can't well conceive him
to hold any erroneous opinion,) and may, all the while be as
great a stranger as he to the religion of the heart.
7. This alone is religion, truly so called: This alone is in the
sight of God of great price. The Apostle sums it all up in three
particulars, "righteousness, and peace, and joy in the Holy
Ghost." And, First, righteousness. We cannot be at a loss
concerning this, if we remember the words of our Lord,
describing the two grand branches thereof, on which "hang all
the law and the prophets;" "Thou shalt love the Lord thy God
with all thy heart, and with all thy mind, and with all thy
soul, and with all thy strength: This is the first and great
commandment;" (Mark 12:30;) the first and great branch of
Christian righteousness. Thou shalt delight thyself in the Lord
thy God; thou shalt seek and find all happiness in him. He shall
be "thy shield, and thy exceeding great reward," in time and in
eternity. All thy bones shall say, "Whom have I in heaven but
thee? And there is none upon earth that I desire beside thee!"
Thou shalt hear and fulfil His word who saith, "My son, give me
thy heart." And, having given him thy heart, thy inmost soul, to
reign there without a rival, thou mayest well cry out, in the
fullness of thy heart, "I will love thee, O Lord, my strength.
The Lord is my strong rock, and my defence; my Saviour, my God,
and my might, in whom I will trust; my buckler, the horn also of
my salvation, and my refuge."
8. And the second commandment is like unto this; the Second
great branch of Christian righteousness is closely and
inseparably connected therewith; even, "Thou shalt love thy
neighbour as thyself." Thou shalt love, -- thou shalt embrace
with the most tender good-will, the most earnest and cordial
affection, the most inflamed desires of preventing or removing
all evil, and of procuring for him every possible good, -- Thy
neighbour; -- that is, not only thy friend, thy kinsman, or thy
acquaintance; not only the virtuous, the friendly, him that
loves thee, that prevents or returns thy kindness; but every
child of man, every human creature, every soul which God hath
made; not excepting him whom thou never hast seen in the flesh,
whom thou knowest not, either by face or name; not excepting him
whom thou knowest to be evil and unthankful, him that still
despitefully uses and persecutes thee: Him thou shalt love as
thyself; with the same invariable thirst after his happiness in
every kind; the same unwearied care to screen him from whatever
might grieve or hurt either his soul or body.
9. Now is not this love "the fulfilling of the law?" the sum of
all Christian righteousness? -- of all inward righteousness; for
it necessarily implies "bowels of mercies, humbleness of mind,"
(seeing "love is not puffed up,") "gentleness, meekness,
long-suffering:" (for love "is not provoked;" but "believeth,
hopeth, endureth all things:") And of all outward righteousness;
for "love worketh no evil to his neighbour," either by word or
deed. It cannot willingly hurt or grieve any one. And it is
zealous of good works. Every lover of mankind, as he hath
opportunity, "doth good unto all men," being (without partiality
and without hypocrisy) "full of mercy and good fruits."
10. But true religion, or a heart right toward God and man,
implies happiness as well as holiness. For it is not only
"righteousness," but also "peace and joy in the Holy Ghost."
What peace? "The peace of God," which God only can give, and the
world cannot take away; the peace which "passeth all
under-standing," all barely rational conception; being a
supernatural sensation, a divine taste, of "the powers of the
world to come;" such as the natural man knoweth not, how wise
soever in the things of this world; nor, indeed, can he know it,
in his present state, "because it is spiritually discerned." It
is a peace that banishes all doubt, all painful uncertainty; the
Spirit of God bearing witness with the spirit of a Christian,
that he is "a child of God." And it banishes fear, all such fear
as hath torment; the fear of the wrath of God; the fear of hell;
the fear of the devil; and, in particular, the fear of death: he
that hath the peace of God, desiring, if it were the will of
God, "to depart, and to be with Christ."
11. With this peace of God, wherever it is fixed in the soul,
there is also "joy in the Holy Ghost;" joy wrought in the heart
by the Holy Ghost, by the ever-blessed Spirit of God. He it is
that worketh in us that calm, humble rejoicing in God, through
Christ Jesus, "by whom we have now received the atonement," _katallagEn_,
the reconciliation with God; and that enables us boldly to
confirm the truth of the royal Psalmist's declaration, "Blessed
is the man" (or rather, happy) "whose unrighteousness is
forgiven, and whose sin is covered." He it is that inspires the
Christian soul with that even, solid joy, which arises from the
testimony of the Spirit that he is a child of God; and that
gives him to "rejoice with joy unspeakable, in hope of the glory
of God;" hope both of the glorious image of God, which is in
part and shall be fully "revealed in him;" and of that crown of
glory which fadeth not away, reserved in heaven for him.
12. This holiness and happiness, joined in one, are sometimes
styled, in the inspired writings, "the kingdom of God," (as by
our Lord in the text,) and sometimes, "the kingdom of heaven."
It is termed "the kingdom of God," because it is the immediate
fruit of God's reigning in the soul. So soon as ever he takes
unto himself his mighty power, and sets up his throne in our
hearts, they are instantly filled with this "righteousness, and
peace, and joy in the Holy Ghost." It is called "the kingdom of
heaven" because it is (in a degree) heaven opened in the soul.
For whosoever they are that experience this, they can aver
before angels and men,
Everlasting life is won,
Glory is on earth begun,
according to the constant tenor of Scripture, which everywhere
bears record, God "hath given unto us eternal life, and this
life is in his Son. He that hath the Son" (reigning in his
heart) "hath life," even life everlasting. (1 John 5:11, 12.)
For "this is life eternal, to know thee, the only true God, and
Jesus Christ, whom thou hast sent." (John 17:3.) And they, to
whom this is given, may confidently address God, though they
were in the midst of a fiery furnace,
Thee, Lord, safe shielded by thy power,
Thee, Son of God, JEHOVAH, we adore;
In form of man descending to appear:
To thee be ceaseless hallelujahs given,
Praise, as in heaven thy throne, we offer here;
For where thy presence is display'd, is heaven.
13. And this "kingdom of God," or of heaven, "is at hand." As
these words were originally spoken, they implied that "the time"
was then fulfilled, God being "made manifest in the flesh," when
he would set up his kingdom among men, and reign in the hearts
of his people. And is not the time now fulfilled? For, "Lo! (saith
he,) I am with you always," you who preach remission of sins in
my name, "even unto the end of the world." (Matt. 28:20.)
Wheresoever, therefore, the gospel of Christ is preached, this
his "kingdom is nigh at hand." It is not far from every one of
you. Ye may this hour enter thereinto, if so be ye hearken to
his voice, "Repent ye, and believe the gospel."
II. 1. This is the way: walk ye in it. And, First, "repent;"
that is, know yourselves. This is the first repentance, previous
to faith; even conviction, or self-knowledge. Awake, then, thou
that sleepest. Know thyself to be a sinner, and what manner of
sinner thou art. Know that corruption of thy inmost nature,
whereby thou art very far gone from original righteousness,
whereby "the flesh lusteth" always "contrary to the Spirit,"
through that "carnal mind" which "is enmity against God," which
"is not subject to the law of God, neither indeed can be." Know
that thou art corrupted in every power, in every faculty of thy
soul; that thou art totally corrupted in every one of these, all
the foundations being out of course. The eyes of thine
understanding are darkened, so that they cannot discern God, or
the things of God. The clouds of ignorance and error rest upon
thee, and cover thee with the shadow of death. Thou knowest
nothing yet as thou oughtest to know, neither God, nor the
world, nor thyself. Thy will is no longer the will of God, but
is utterly perverse and distorted, averse from all good, from
all which God loves, and prone to all evil, to every abomination
which God hateth. Thy affections are alienated from God, and
scattered abroad over all the earth. All thy passions, both thy
desires and aversions, thy joys and sorrows, thy hopes and
fears, are out of frame, are either undue in their degree, or
placed on undue objects. So that there is no soundness in thy
soul; but "from the crown of the head, to the sole of the foot,"
(to use the strong expression of the Prophet,) there are only
"wounds, and bruises, and putrefying sores."
2. Such is the inbred corruption of thy heart, of thy very
inmost nature. And what manner of branches canst thou expect to
grow from such an evil root? Hence springs unbelief; ever
departing from the living God; saying, "Who is the Lord, that I
should serve him? Tush! Thou, God, carest not for it." Hence
independence; affecting to be like the Most High. Hence pride,
in all its forms; teaching thee to say, "I am rich, and
increased in goods, and have need of nothing." From this evil
fountain flow forth the bitter streams of vanity, thirst of
praise, ambition, covetousness, the lust of the flesh, the lust
of the eye, and the pride of life. From this arise anger,
hatred, malice, revenge, envy, jealousy, evil surmisings: From
this, all the foolish and hurtful lusts that now "pierce thee
through with many sorrows," and if not timely prevented, will at
length drown thy soul in everlasting perdition.
3. And what fruits can grow on such branches as these? Only such
as are bitter and evil continually. Of pride cometh contention,
vain boasting, seeking and receiving praise of men, and so
robbing God of that glory which he cannot give unto another. Of
the lust of the flesh, come gluttony or drunkenness, luxury or
sensuality, fornication, uncleanness; variously defiling that
body which was designed for a temple of the Holy Ghost: Of
unbelief, every evil word and work. But the time would fail,
shouldst thou reckon up all; all the idle words thou hast
spoken, provoking the Most High, grieving the Holy One of
Israel; all the evil works thou hast done, either wholly evil in
themselves, or, at least, not done to the glory of God. For thy
actual sins are more than thou art able to express, more than
the hairs of thy head. Who can number the sands of the sea, or
the drops of rain, or thy iniquities?
4. And knowest thou not that "the wages of sin is death?" --
death, not only temporal, but eternal. "The soul that sinneth,
it shall die;" for the mouth of the Lord hath spoken it." It
shall die the second death. This is the sentence, to "be
punished" with never-ending death, "with everlasting destruction
from the presence of the Lord, and from the glory of his power."
Knowest thou not that every sinner, _enochos estai eis tEn
geennan tou pyros_, not properly, "is in danger of hell-fire" is
far too weak; but rather, "is under the sentence of hell-fire;"
doomed already, just dragging to execution. Thou art guilty of
everlasting death. It is the just reward of thy inward and
outward wickedness. It is just that the sentence should now take
place. Dost thou see, dost thou feel this? Art thou thoroughly
convinced that thou deservest God's wrath, and everlasting
damnation? Would God do thee no wrong, if he now commanded the
earth to open, and swallow thee up? if thou wert now to go down
quick into the pit, into the fire that never shall be quenched?
If God hath given thee truly to repent, thou hast a deep sense
that these things are so; and that it is of his mere mercy thou
art not consumed, swept away from the face of the earth.
5. And what wilt thou do to appease the wrath of God, to atone
for all thy sins, and to escape the punishment thou hast so
justly deserved? Alas, thou canst do nothing; nothing that will
in anywise make amends to God for one evil work, or word, or
thought. If thou couldst now do all things well, if from this
very hour, till thy soul should return to God thou couldst
perform perfect, uninterrupted obedience, even this would not
atone for what is past. The not increasing thy debt would not
discharge it. It would still remain as great as ever. Yea, the
present and future obedience of all the men upon earth, and all
the angels in heaven, would never make satisfaction to the
justice of God for one single sin. How vain, then, was the
thought of atoning for thy own sins, by anything thou couldest
do! It costeth far more to redeem one soul, than all mankind is
able to pay. So that were there no other help for a guilty
sinner, without doubt he must have perished everlastingly.
6. But suppose perfect obedience, for the time to come, could
atone for the sins that are past, this would profit thee
nothing; for thou art not able to perform it; no, not in any one
point. Begin now: Make the trial. Shake off that outward sin
that so easily besetteth thee. Thou canst not. How then wilt
thou change thy life from all evil to all good? Indeed, it is
impossible to be done, unless first thy heart be changed. For,
so long as the tree remains evil, it cannot bring forth good
fruit. But art thou able to change thy own heart, from all sin
to all holiness? to quicken a soul that is dead in sin, -- dead
to God and alive only to the world? No more than thou art able
to quicken a dead body, to raise to life him that lieth in the
grave. Yea, thou art not able to quicken thy soul in any degree,
no more than to give any degree of life to the dead body. Thou
canst do nothing, more or less, in this matter; thou art utterly
without strength. To be deeply sensible of this, how helpless
thou art, as well as how guilty and how sinful, -- this is that
"repentance not to be repented of," which is the forerunner of
the kingdom of God.
7. If to this lively conviction of thy inward and outward sins,
of thy utter guiltiness and helplessness, there be added
suitable affections, --sorrow of heart, for having despised thy
own mercies, -- remorse, and self-condemnation, having thy mouth
stopped, -- shame to lift up thine eyes to heaven, -- fear of
the wrath of God abiding on thee, of his curse hanging over thy
head, and of the fiery indignation ready to devour those who
forget God, and obey not our Lord Jesus Christ, -- earnest
desire to escape from that indignation, to cease from evil, and
learn to do well; -- then I say unto thee, in the name of the
Lord, "Thou art not far from the kingdom of God." One step more
and thou shalt enter in. Thou dost "repent." Now, "believe the
gospel."
8. The gospel, (that is, good tidings, good news for guilty,
helpless sinners,) in the largest sense of the word, means, the
whole revelation made to men by Jesus Christ; and sometimes the
whole account of what our Lord did and suffered while he
tabernacled among men. The substance of all is, "Jesus Christ
came into the world to save sinners;" or, "God so loved the
world that he gave his only-begotten Son, to the end we might
not perish, but have everlasting life;" or, "He was bruised for
our transgressions, he was wounded for our iniquities; the
chastisement of our peace was upon him; and with his stripes we
are healed."
9. Believe this, and the kingdom of God is thine. By faith thou
attainest the promise. "He pardoneth and absolveth all that
truly repent, and unfeignedly believe his holy gospel." As soon
as ever God hath spoken to thy heart, "Be of good cheer, thy
sins are forgiven thee," his kingdom comes: Thou hast
"righteousness, and peace, and joy in the Holy Ghost."
10. Only beware thou do not deceive thy own soul with regard to
the nature of this faith. It is not, as some have fondly
conceived, a bare assent to the truth of the Bible, of the
articles of our creed, or of all that is contained in the Old
and New Testament. The devils believe this, as well as I or
thou! And yet they are devils still. But it is, over and above
this, a sure trust in the mercy of God, through Christ Jesus. It
is a confidence in a pardoning God. It is a divine evidence or
conviction that "God was in Christ, reconciling the world to
himself, not imputing to them their" former "trespasses;" and,
in particular, that the Son of God hath loved me, and given
himself for me; and that I, even I, am now reconciled to God by
the blood of the cross.
11. Dost thou thus believe? Then the peace of God is in thy
heart, and sorrow and sighing flee away. Thou art no longer in
doubt of the love of God; it is clear as the noon-day sun. Thou
criest out, "My song shall be always of the loving-kindness of
the Lord: With my mouth will I ever be telling of thy truth,
from one generation to another." Thou art no longer afraid of
hell, or death, or him that had once the power of death, the
devil; no, nor painfully afraid of God himself; only thou hast a
tender, filial fear of offending him. Dost thou believe? Then
thy "soul doth magnify the Lord," and thy "spirit rejoiceth in
God thy Saviour." Thou rejoicest in that thou hast "redemption
through his blood, even the forgiveness of sins." Thou rejoicest
in that "Spirit of adoption," which crieth in thy heart, "Abba,
Father!" Thou rejoicest in a "hope full of immortality;" in
reaching forth unto the "mark of the prize of thy high calling;"
in an earnest expectation of all the good things which God hath
prepared for them that love him.
12. Dost thou now believe? Then "the love of God is" now "shed
abroad in thy heart." Thou lovest him, because he first loved
us. And because thou lovest God, thou lovest thy brother also.
And being filled with "love, peace, joy," thou art also filled
with "long-suffering, gentleness, fidelity, goodness, meekness,
temperance," and all the other fruits of the same Spirit; in a
word, with whatever dispositions are holy, are heavenly or
divine. For while thou "beholdest with open," uncovered "face"
(the veil now being taken away) "the glory of the Lord," his
glorious love, and the glorious image wherein thou wast created,
thou art "changed into the same image, from glory to glory, by
the Spirit of the Lord."
13. This repentance, this faith, this peace, joy, love, this
change from glory to glory, is what the wisdom of the world has
voted to be madness, mere enthusiasm, utter distraction. But
thou, O man of God, regard them not; be thou moved by none of
these things. Thou knowest in whom thou hast believed. See that
no man take thy crown. Whereunto thou hast already attained,
hold fast, and follow, till thou attain all the great and
precious promises. And thou who hast not yet known him, let not
vain men make thee ashamed of the gospel of Christ. Be thou in
nothing terrified by those who speak evil of the things which
they know not. God will soon turn thy heaviness into joy. O let
not thy hands hang down! Yet a little longer, and he will take
away thy fears, and give thee the spirit of a sound mind. He is
nigh "that justifieth: Who is he that condemneth? It is Christ
that died, yea rather, that rose again, who is even now at the
right hand of God, making intercession" for thee.
"Now cast thyself on the Lamb of God, with all thy sins, how
many soever they be; and "an entrance shall" now "be ministered
unto thee, into the kingdom of our Lord and Saviour Jesus
Christ!"
[Edited by Karen Johnson, student at Northwest Nazarene College
(Nampa, ID), with corrections by George Lyons for the Wesley
Center for Applied Theology.] _