This and That

A PERSONAL WORD FROM DR. THOMAS Q. ROBBINS

2013-07-12T04:00:00+00:00

BEARING FRUIT

Did you grow up in a family that “worked a garden” to supplement the grocery bill or assure the family of good nutrition and delicious flavors due to freshness? Maybe your gardening experience was connected to the summer stay at your grandparent’s farm.

Or maybe you are one who has never experienced the joy and sweat and heat of preparing the soil, sowing the seed, weeding, cultivating, side dressing, watering, dusting, and waiting for the first fruits of labor. The investment of enduring the heat, spending aching muscles and fighting nature as well as working with it -- causes one to really anticipate seeing the garden bearing fruit.

When are those tomatoes going to finally ripen on the vine and when are those immature peppers and beans going to be ready for pulling? When one has
Invested so much, it’s difficult for to wait for the garden to bear fruit.

What does it mean to “bear fruit”? Jesus uses this term at least half a dozen times in the Gospels with his agrarian listeners when He uses the analogy of a plant to illustrate the life of a productive believer.

In fact, in the Gospel of John, Jesus says that the purpose of His choosing us is so that we can bear fruit. John 15:16.

So what does that mean? It seems to me that several related aspects of faithfully following Jesus are involved in “bearing fruit”.

The first is that we will be people who rely upon an intensive prayer life so that the ultimate power of God’s love will bring about the multiplication of believers. Surely to “bear fruit” means the propagation of the Good News of Jesus Christ by word and deed, in reliance upon the power of The Holy Spirit to bring people to saving faith.

It means then prayer accompanied by a personal and corporate marination of the disciple in the Holy Scriptures. Inseparable is an authentic prayer life and the study of Holy Scripture. Both are enabled through the work of and our reliance upon God’s Holy Spirit.

To “bear fruit” then means individual and corporate worship in the Church of Jesus Christ. When one is strengthened through the disciplined acts of personal piety, including worship, one is then empowered to carry the Gospel outside the walls of the Church and to persevere in a climate that may be antagonistic to Jesus Christ. That not only means to carry the WORD out into the bloody streets of the world, it means to persevere, to endure. To “bear fruit” one must have staying power.

To “bear fruit” means an intense focus of one’s very being as grounded upon Jesus Christ and Him crucified. It is to strive to work in and toward God’s intent for life and that is to be transformed into the very image of Jesus Christ, to have His mind and His spirit now and forever.

Finally to “bear fruit” means to be genuinely happy, to have the joy and peace of Christ that passes all understanding. Real happiness is contagious and it is that attractive attribute of Christians which entices the unbeliever to give it a try.

I know a man who is battling cancer. He has had extensive surgery and radiation and chemotherapy, the aftereffects which have severely debilitated him. Yet he has an unwavering optimism that positively affects everyone who inquires of his health. I suppose an essential ingredient of the happiness a Christian knows is optimism such as his, an optimism that sees beyond the contingencies of life—even death—and holds to the joy bequeathed us in Jesus Christ.

That is what “bearing fruit” is all about. Thanks be to God.

-THOMAS Q. ROBBINS

SECURITY IS FOUND ONLY IN GOD

2010-11-19T05:00:00+00:00

Security is Found Only in God
Dr. Thomas Q. Robbins

When it comes to human suffering, grief is probably the most intense and the most debilitating. The attack on the Twin Towers on September 11, 2001 caused us to experienced grief individually, nationally and internationally. During the sixth anniversary memorial service, family, friends and onlookers expressed their intense loss and intention of never forgetting those who lost their lives in and event that changed all our lives and our world. We have all suffered because of it. Grief is not something in which to dwell, but sometimes, if we're not careful, we can get caught up in grief to the point where we don't seem to be able to escape and go on with life.

As you read Thomas Q's closing review of the principles he has been presents and applies them to our lives, replace the event of the Twin Towers and insert in your thinking the massive barrier you are facing or tragedy that has touched your life. God's principles remain constant and apply to any period of time in this life.
    I had a friend who lost his wife two years before I lost my wife. Followoing his wife's death, he visited her grave everyday. Surely, it was an act of love on his part, but, knowing him as I did, it was evident that my friend was trapped in grief and couldn't get out of it, move on and live his life again. My friend is a good example of why we must not be one who remains too long in grief.

    Having said that, I need also to say we must not be a people who flee too quickly from grief. I think if I hear one more analysis of the terrorist attack on our nation, I may go mad! One more talking head, one more expert that understands and tells us how to perceive it -- will tip me over. I want out of it! All of us want out of it. It's so bad that when I start to think about it, my mind just won't get there. I can't accept or understand it, and I assume that's true for you as well as for me.

    It's an important principle that we must not flee too quickly   grief. Why? Grief provides us an opportunity to do some evaluation and reflection on the true meaning of life. What's it all about? You know... this business of existence? What is true and false? What is real and what is fabrication? What is worth investing my life in and what is something that is simply fleeting and temporal and will surely pass away? It's in times of grief like we are now experiencing that gives us a unique opportunity to do this kind of reflection.

    And in the midst of this, it frequently occurs to us that the things of this world - the delight of the flesh, the delight of the eye and the pride of riches - really donâ€™t amount to anything at all. What is real in life is our belief and trust in Godâ€™s mercy toward us in Jesus Christ. Godâ€™s steadfast love showed itself in full bloom when He sent us a Savior - Jesus Christ, our Lord. I chose today's Scripture because it really says something to me and I hope to you as well. In the midst of our grief we try to think about what is real, true and lasting -- and what is worth the investment of our life, the life of our nation and the life of this world.

    I would like you to read this following Scripture: He sat down opposite the treasury and watched the crowd putting money into the moneybox. Many rich people put in large sums. A poor widow came and put in two small copper coins, which are worth a penny. Then He called His disciples and said to them, "Truly, I tell you, this poor widow has put in more than all those who are contributing to the treasury. For all of them have contributed out of their abundance, but she out of her poverty, has put in everything she had--all she had to live on." As He came out of the temple, one of His disciples said to Him, "Look, Teacher, what large stones and what large buildings!" Then Jesus asked him, "Do you see these great buildings? Not one stone will be left here upon another. All will be thrown down."

    In this Scripture, Jesus and his disciples are in Jerusalem the most cosmopolitan, sophisticated and largest financial center at the time in that small part of the world. Jesus and his disciples were at the temple, a most glorious edifice. While they're there, they watched people come by and make contributions to the Temple's treasury. And I can imagine how I would be reacting if I were there with them. There I would be, a poor fisherman visiting Jerusalem which would be similar to being taken to New York, Chicago, Dallas, Houston, Los Angeles or wherever.   My eyes would be big as saucers and my senses overwhelmed by the opulence which tends to be a part of such a large sophisticated cosmopolitan area. Jesus and the disciples watched the people come by and put money in this treasury or alms box that was specially designed for show and to reward those who gave by attracting the attention of others with their gift.

    As Jesus and his disciples watched they saw wealthy people who were well dressed and gave every indication of their wealth and resources. These people who had the things of this world would hang around and watch how much others put in the treasury. Jesus finds it necessary to call their attention to a poor woman who lived in poverty and was a widow. That meant she had no male partner to take care of her to protect her. This poor committed woman, who undoubtedly loved God, came to the Temple and placed in the treasury box what amounted to little or nothing. Her gift was two copper coins that amounted to a penny.

    Everyone standing around heard her gift go into the box because of the way it was constructed and knew what kind of gift it was. The Pharisees and publicans loved showing how much" they were giving by the noise their contribution made. This woman's gift was clearly not silver or gold, but copper.

    Jesus said to his disciples, "This woman has given more than anybody else because she has given all she has." Wow! What a statement!   She has given everything she has to live on which means she has devoted her life in its totality to loving God in response to God's love for her. Maybe the disciples didn't get the message. Maybe they didn't understand. Maybe they were still overcome by their experience with 'coming to the city' and seeing the glories of the world.

    The Scriptural account tells us that they walked outside and one of the disciples said, "Wow, Lord. Look at all these giant stones! Look at all these buildings!" Isn"t it interesting how big buildings have always impressed us? Seems like bigness is something that has always been important to the members of the human race. And big buildings seem to reflect the very height of technological advancement of mankind whatever the period of history or culture. There's nothing wrong with admiring big buildings or what they signify, but so frequently that admiration can become adulation and worship of mankind and his capacity to build things.

    Remember "The Tower of Babel?" Man decided to build the biggest thing that could be built, the tallest building he could build to make a name for himself. We're impressed with big buildings. I know I am. I was so impressed with the World Trade Center when I saw it. And to think that in a matter of hours, it was gone.

    When Jesus said about the stones of the Jewish Temple, "I tell you there will be left not one stone upon another," He was speaking about the Roman invasion that was going to happen twenty or thirty years after His death. The Roman army, led by Antiochus Ephinies, came into Jerusalem in 69 AD and absolutely leveled this exquisite and massive temple and expelled the Jews from the Promised Land until 1948.

    But thank God that our security, our truth, our reality is not in buildings. It's not in the biggest of buildings or the smallest of buildings. It's not in the most sophisticated of buildings or in the technological progress, the intellectual progress or the knowledge of humankind. Our security is in God and God alone. But how easily we can become seduced and deceived and not realize this simple truth.

    And now I need to say something, which might not be popular. When I left the sanctuary after the first worship service following the Terrorst attack on the World Trade Center six years ago, a friend and beloved member of this church cornered me and said, "I wish I could find a preacher somewhere that said what we need to do is go over there and bomb the hell out of 'em."

    Now, friends, let me tell you something about forgiveness - the forgiveness that Jesus Christ talks about. To forgive somebody doesn't mean you have to like them. It doesn't mean you have to associate with them. And it doesn't excuse anybody from being accountable for his or her acts. If you break into my house and burglarize my house, I hope I can forgive you. But I will tell you I'm going to report you to the police and I hope they arrest you. And I'm going to testify at your trial, and I hope you are punished for that action.

    You see, to say we forgive somebody does not mean that they're not to be held accountable for their actions in whatever way that is appropriate. But let me tell you something, friends, let's not, for one minute, think that our security -- our ultimate security -- is based upon our military might. Do you realize what has happened? We have the most advanced military war machine in the world and cardboard box openers defeated us. Pay attention to what is written in the 33rd Psalm.

    His great army does not save a king. A warrior is not delivered by his great strength. A war-horse is a vain hope for victory and despite its great might, it cannot save. There is only one source of salvation for individuals, for peoples, for nations, and for the world. And that is God's love for us in Jesus Christ. And our response of love and adoration and trust and obedience and action based upon God's love for us in Jesus Christ. We cannot help but in times of grief and certainly this event has confronted us with our own mortality.

    The thousands of people who were killed, our people, did not have on uniforms. You know, when you put on a uniform in the military, thereâ€™s at least the implied message that sometime at some place, you may be called upon to walk in harm's way. But none of these thousands and thousands of our citizens, except of course in the Pentagon, did not wear uniforms.

    They went to work on Tuesday morning, some caught a plane from one coast thinking they would end up on the other coast, some went to their offices, their jobs with little or no inkling that this would be the last morning they would live.

    So life itself is fleeting. And our security is not found in our own lives or being. Our security is found in God and in God alone.

    And isn't it appropriate that those in the building and on the plane who were able to reach loved ones with their cell phone did not talk about portfolios, insurance, vacations, raises, bosses, or a new house. They talked about how much they loved and cared and what a wonderful life they had together and caring references to family, children, faith in God, relationships and what counts after this life is over. This was a great testimony for all of us.

    The hymn that was sung at the 7-11 Memorial Service at the National Cathedral, "A Mighty Fortress is our God" says this: One little word shall fell him -- the him being Satan, evil--the demonic forces in this world that would destroy civilization and damn us all to Hell forever, and the one little word is the living Word of God -- Jesus Christ.

One little word shall fell him.
That word above all earthly powers,
No thanks to them abideth,
The Spirit and the gifts are ours,
Through him who with us sideth.
Let goods and kindred go,
This mortal life also,
the body they may kill,
God's truth abideth still,
His kingdom (and only His kingdom) is forever.

    Always remember that. We are a people who are called by God and blessed by God and, if you are willing to realize it, chosen by God for the work of the gospel of Jesus Christ in this world. That's our security. That's our profound hope.

    The hope that Jesus Christ really and truly spoke God's words when He said, "I am the resurrection and the life. Those who believe in me, though they die, yet shall they live. And those who believe in Me shall never never die." That's our hope. That's our security. That's our life. In this time and space dimension it's our life. When we die, it's life that is lived for eternity with Jesus Christ our Lord.

    Will you take this moment to pray with me?

"Lord, how easy it is to be seduced by the things of this world. Oh, they glitter and glow. They're beautiful and suggestive and can lead us to sure death. Help us! We're bewildered, confused, frightened and uncertain of the future. We ask you to help us regain the absolute confidence that only comes from faith in Jesus Christ our Lord. We don't want to live with haughty confidence but with the knowledge and sure hope that this life is not all there is. You have planned for us and for this world a New Jerusalem where there will not be any need for light because He is the source of light. And there shall be no crying or weeping or pain or sorrow or grief or death anymore because of your gracious love for us and for this world. You make all things new. Thank you for hearing our prayer and thank you for addressing the pain and suffering that we know, and is known by those who have lost immediate loved ones and give us strength to be the people you've called us to be through Jesus Christ, our Lord. Amen."

Copyright 2001 Come and See Ministries

About the Twin Towers Photo
This "Sunrise over lower Manhatten" was taken by a lady returning on a cruise on the morning of July 28, 2001

She writes: As I watched the beautiful skyline of New York City float past me I noticed the sun was about to line up just behind the twin towers. I was lucky enough to snap the picture at exactly the right moment. If you look at the sun rays it is almost prophetic. - a little spooky.

When I show this picture to anyone they almost always asks for a copy. I just want to share it with all who want it. Please take this picture and share it with anyone and everyone who likes it. I've been printing them like crazy on my home computer to give to those that want a copy.

TELLING LIKE IT IS... TO OTHERS!

2008-04-08T13:22:47+00:00

Spring 2008

         I want to address a situation which is, in my opinion, the most pressing in the life of The Church today. This situation is the lack of or, in some cases, the total absence of evangelism that involves every member of a local Congregation as it was intended by the Great Commission.

        The world is desperate for The Church to share the Gospel of God, Jesus Christ. But this method of sharing must, I think, be markedly different than that we ever have emphasized in the past few years. The method I advocate is a personal, one on one, sharing of two things: (1) why the person doing the sharing is a follower of Jesus Christ; and (2) the very basics of the Gospel.

        In the next editions that will be posted, I'll elaborate on the method I briefly referred to above. The content comes from a heart of deep concern and understanding of our role as believers and followers of Jesus Christ.

EVANGELISM

Chapter 1 – What Evangelism Is and What Evangelism Is Not

        Evangelism can best be understood not as a term to be specifically and particularly defined. The best definition can most likely be ascertained from prayerfully reading the multiple references to spreading the Gospel of Jesus Christ found throughout the New Testament. If a succinct definition is helpful perhaps this will suffice: “Evangelism is the sharing of the Good News of Jesus Christ with other persons.”

JOHN WESLEY'S SERMON #1 ~ "SALVATION BY FAITH"

2008-01-19T05:00:00+00:00

The Sermons of John Wesley 1872 Edition

Sermon #1 "Salvation By Faith

Preached at St. Mary's Oxford, before the University, on June 18, 1738

"By Grace are ye saved through faith." Ephesians 2:8

1.. All the blessings which God hath bestowed upon man are of his mere grace, bounty, or favor; his free, undeserved favor; favor altogether undeserved; man having no claim to the least of his mercies. It was free grace that "formed man of the dust of the ground, and breathed into him a living soul," and stamped on that soul the image of God, and "put all things under his feet." The same free grace continues to us, at this day, life, and breath, and all things. For there is nothing we are, or have, or do, which can deserve the least thing at God's hand. "All our works, Thou, O God, hast wrought in us." These, therefore, are so many more instances of free mercy: and whatever righteousness may be found in man, this is also the gift of God.

2. Wherewithal then shall a sinful man atone for any the least of his sins? With his own works? No. Were they ever so many or holy, they are not his own, but God's. But indeed they are all unholy and sinful themselves, so that every one of them needs a fresh atonement. Only corrupt fruit grows on a corrupt tree. And his heart is altogether corrupt and abominable; being "come short of the glory of God," the glorious righteousness at first impressed on his soul, after the image of his great Creator. Therefore, having nothing, neither righteousness nor works, to plead, his mouth is utterly stopped before God.

3. If then sinful men find favor with God, it is "grace upon grace!" If God vouchsafe still to pour fresh blessings upon us, yea, the greatest of all blessings, salvation; what can we say to these things, but, "Thanks be unto God for his unspeakable gift!" And thus it is. herein "God commendeth his love toward us, in that, while we were yet sinners, Christ died" to save us "By grace" then "are ye saved through faith." Grace is the source, faith the condition, of salvation.

Now, that we fall not short of the grace of God, it concerns us carefully to inquire, --

I. What faith it is through which we are saved.
II. What is the salvation which is through faith?
III. How we may answer some objections?

I. What faith it is through which we are saved.

1. And, first, it is not barely the faith of a heathen.

Now, God requireth of a heathen to believe, "that God is; that he is a rewarder of them that diligently seek him;" and that he is to be sought by glorifying him as God, by giving him thanks for all things, and by a careful practice of moral virtue, of justice, mercy, and truth, toward their fellow creatures. A Greek or Roman, therefore, yea, a Scythian or Indian, was without excuse if he did not believe thus much: the being and attributes of God, a future state of reward and punishment, and the obligatory nature of moral virtue. For this is barely the faith of a heathen.

2. Nor, secondly, is it the faith of a devil, though this goes much farther than that of a heathen. For the devil believes, not only that there is a wise and powerful God, gracious to reward, and just to punish; but also, that Jesus is the Son of God, the Christ, the Savior of the world. So we find him declaring, in express terms, "I know Thee who Thou art; the Holy One of God" (Luke 4:34). Nor can we doubt but that unhappy spirit believes all those words which came out of the mouth of the Holy One, yea, and whatsoever else was written by those holy men of old, of two of whom he was compelled to give that glorious testimony, "These men are the servants of the most high God, who show unto you the way of salvation." Thus much, then, the great enemy of God and man believes, and trembles in believing, --that God was made manifest in the flesh; that he will "tread all enemies under his feet;" and that "all Scripture was given by inspiration of God." Thus far goeth the faith of a devil.

3. Thirdly. The faith through which we are saved, in that sense of the word which will hereafter be explained, is not barely that which the Apostles themselves had while Christ was yet upon earth; though they so believed on him as to "leave all and follow him;" although they had then power to work miracles, to "heal all manner of sickness, and all manner of disease;" yea, they had then "power and authority over all devils;" and, which is beyond all this, were sent by their Master to "preach the kingdom of God."

4. What faith is it then through which we are saved? It may be answered, first, in general, it is a faith in Christ: Christ, and God through Christ, are the proper objects of it. herein, therefore, it is sufficiently, absolutely distinguished from the faith either of ancient or modern heathens. And from the faith of a devil it is fully distinguished by this: it is not barely a speculative, rational thing, a cold, lifeless assent, a train of ideas in the head; but also a disposition of the heart. For thus saith the Scripture, "With the heart man believeth unto righteousness;" and, "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart that God hath raised him from the dead, thou shalt be saved."

5. And herein does it differ from that faith which the Apostles themselves had while our Lord was on earth, that it acknowledges the necessity and merit of his death, and the power of his resurrection. It acknowledges his death as the only sufficient means of redeeming man from death eternal, and his resurrection as the restoration of us all to life and immortality; inasmuch as he "was delivered for our sins, and rose again for our justification." Christian faith is then, not only an assent to the whole gospel of Christ, but also a full reliance on the blood of Christ; a trust in the merits of his life, death, and resurrection; a recumbency upon him as our atonement and our life, as given for us, and living in us; and, in consequence hereof, a closing with him, and cleaving to him, as our "wisdom, righteousness, sanctification, and redemption," or, in one word, our salvation.

II. What salvation it is, which is through this faith, is the Second thing to be considered.

1. And, First, whatsoever else it imply, it is a present salvation. It is something attainable, yea, actually attained, on earth, by those who are partakers of this faith. For thus saith the Apostle to the believers at Ephesus, and in them to the believers of all ages, not, Ye shall be (though that also is true), but, "Ye are saved through faith."

2. Ye are saved (to comprise all in one word) from sin. This is the salvation which is through faith. This is that great salvation foretold by the angel, before God brought his First-begotten into the world: "Thou shalt call his name Jesus; for he shall save his people from their sins." And neither here, nor in other parts of holy writ, is there any limitation or restriction. All his people, or, as it is elsewhere expressed, "all that believe in him," he will save from all their sins; from original and actual, past and present sin, "of the flesh and of the spirit." Through faith that is in him, they are saved both from the guilt and from the power of it.

3. First. From the guilt of all past sin: for, whereas all the world is guilty before God, insomuch that should he "be extreme to mark what is done amiss, there is none that could abide it;" and whereas, "by the law is" only "the knowledge of sin," but no deliverance from it, so that, "by" fulfilling "the deeds of the law, no flesh can be justified in his sight": now, "the righteousness of God, which is by faith of Jesus Christ, is manifested unto all that believe." Now, "they are justified freely by his grace, through the redemption that is in Jesus Christ." "Him God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for (or by) the remission of the sins that are past." Now hath Christ taken away "the curse of the law, being made a curse for us." he hath "blotted out the handwriting that was against us, taking it out of the way, nailing it to his cross." "There is therefore no condemnation now to them which" believe "in Christ Jesus."

4. And being saved from guilt, they are saved from fear. Not indeed from a filial fear of offending; but from all servile fear; from that fear which hath torment; from fear of punishment; from fear of the wrath of God, whom they now no longer regard as a severe Master, but as an indulgent Father. "They have not received again the spirit of bondage, but the Spirit of adoption, whereby they cry, Abba, Father: the Spirit itself also bearing witness with their spirits, that they are the children of God." They are also saved from the fear, though not from the possibility, of falling away from the grace of God, and coming short of the great and precious promises. Thus have they "peace with God through our Lord Jesus Christ. They rejoice in hope of the glory of God. And the love of God is shed abroad in their hearts, through the Holy Ghost, which is given unto them." And hereby they are persuaded (though perhaps not at all times, nor with the same fullness of persuasion), that "neither death, nor life, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate them from the love of God, which is in Christ Jesus our Lord."

5. Again: through this faith they are saved from the power of sin, as well as from the guilt of it. So the Apostle declares, "Ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not" (1 John 3:5ff.). Again, "Little children, let no man deceive you. he that committeth sin is of the devil. Whosoever believeth is born of God. And whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God." Once more: "We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not" (1 John 5:18).

6. he that is, by faith, born of God sinneth not (1.) by any habitual sin; for all habitual sin is sin reigning: But sin cannot reign in any that believeth. Nor (2.) by any willful sin: for his will, while he abideth in the faith, is utterly set against all sin, and abhorreth it as deadly poison. Nor (3.) By any sinful desire; for he continually desireth the holy and perfect will of God. and any tendency to an unholy desire, he by the grace of God, stifleth in the birth. Nor (4.) Doth he sin by infirmities, whether in act, word, or thought; for his infirmities have no concurrence of his will; and without this they are not properly sins. Thus, "he that is born of God doth not commit sin": and though he cannot say he hath not sinned, yet now "he sinneth not."

7. This then is the salvation which is through faith, even in the present world: a salvation from sin, and the consequences of sin, both often expressed in the word justification; which, taken in the largest sense, implies a deliverance from guilt and punishment, by the atonement of Christ actually applied to the soul of the sinner now believing on him, and a deliverance from the power of sin, through Christ formed in his heart. So that he who is thus justified, or saved by faith, is indeed born again. he is born again of the Spirit unto a new life, which "is hid with Christ in God." And as a new-born babe he gladly receives the, "sincere milk of the word, and grows thereby;" going on in the might of the Lord his God, from faith to faith, from grace to grace, until at length, he come unto "a perfect man, unto the measure of the stature of the fullness of Christ."

III. The first usual objection to this is,

1. That to preach salvation or justification, by faith only, is to preach against holiness and good works. To which a short answer might be given: "It would be so, if we spake, as some do, of a faith which was separate from these; but we speak of a faith which is not so, but productive of all good works, and all holiness."

2. But it may be of use to consider it more at large; especially since it is no new objection, but as old as St. Paul's time. For even then it was asked, "Do we not make void the law through faith?" We answer, First, all who preach not faith do manifestly make void the law; either directly and grossly, by limitations and comments that eat out all the spirit of the text; or indirectly, by not pointing out the only means whereby it is possible to perform it. Whereas, Secondly, "we establish the law," both by showing its full extent and spiritual meaning; and by calling all to that living way, whereby "the righteousness of the law may be fulfilled in them." These, while they trust in the blood of Christ alone, use all the ordinances which he hath appointed, do all the "good works which he had before prepared that they should walk therein," and enjoy and manifest all holy and heavenly tempers, even the same mind that was in Christ Jesus.

3. But does not preaching this faith lead men into pride? We answer, Accidentally it may: therefore ought every believer to be earnestly cautioned, in the words of the great Apostle "Because of unbelief," the first branches "were broken off: and thou standest by faith. Be not high-minded, but fear. If God spared not the natural branches, take heed lest he spare not thee. Behold therefore the goodness and severity of God! On them which fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off." And while he continues therein, he will remember those words of St. Paul, foreseeing and answering this very objection (Rom. 3:27), "Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith." If a man were justified by his works, he would have whereof to glory. But there is no glorying for him "that worketh not, but believeth on him that justifieth the ungodly" (Rom. 4:5). To the same effect are the words both preceding and following the text (Eph. 2:4ff.): "God, who is rich in mercy, even when we were dead in sins, hath quickened us together with Christ (by grace ye are saved), that he might show the exceeding riches of his grace in his kindness toward us through Christ Jesus. For by grace are ye saved through faith; and that not of yourselves." Of yourselves cometh neither your faith nor your salvation: "it is the gift of God;" the free, undeserved gift; the faith through which ye are saved, as well as the salvation which he of his own good pleasure, his mere favor, annexes thereto. That ye believe, is one instance of his grace; that believing ye are saved, another. "Not of works, lest any man should boast." For all our works, all our righteousness, which were before our believing, merited nothing of God but condemnation; so far were they from deserving faith, which therefore, whenever given, is not of works. Neither is salvation of the works we do when we believe, for it is then God that worketh in us: and, therefore, that he giveth us a reward for what he himself worketh, only commendeth the riches of his mercy, but leaveth us nothing whereof to glory.

4. "However, may not the speaking thus of the mercy of God, as saving or justifying freely by faith only, encourage men in sin?" Indeed, it may and will: Many will "continue in sin that grace may abound:" But their blood is upon their own head. The goodness of God ought to lead them to repentance; and so it will those who are sincere of heart. When they know there is yet forgiveness with him, they will cry aloud that he would blot out their sins also, through faith which is in Jesus. And if they earnestly cry, and faint not, it they seek him in all the means he hath appointed; if they refuse to be comforted till he come; "he will come, and will not tarry." And he can do much work in a short time. Many are the examples, in the Acts of the Apostles, of God's working this faith in men's hearts, even like lightning falling from heaven. So in the same hour that Paul and Silas began to preach, the jailer repented, believed, and was baptized; as were three thousand, by St. Peter, on the day of Pentecost, who all repented and believed at his first preaching And, blessed be God, there are now many living proofs that he is still "mighty to save."

5. Yet to the same truth, placed in another view, a quite contrary objection is made: "If a man cannot be saved by all that he can do, this will drive men to despair." True, to despair of being saved by their own works, their own merits, or righteousness. And so it ought; for none can trust in the merits of Christ, till he has utterly renounced his own. he that "goeth about to establish his own righteousness" cannot receive the righteousness of God. The righteousness which is of faith cannot be given him while he trusteth in that which is of the law.

6. But this, it is said, is an uncomfortable doctrine. The devil spoke like himself, that is, without either truth or shame, when he dared to suggest to men that it is such. It is the only comfortable one, it is "very full of comfort," to all self-destroyed, self-condemned sinners. That "whosoever believeth on him shall not be ashamed that the same Lord over all is rich unto all that call upon him": here is comfort, high as heaven, stronger than death! What! Mercy for all? For Zachaeus, a public robber? For Mary Magdalene, a common harlot? Methinks I hear one say "Then I, even I, may hope for mercy!" And so thou mayest, thou afflicted one, whom none hath comforted! God will not cast out thy prayer. Nay, perhaps he may say the next hour, "Be of good cheer, thy sins are forgiven thee;" so forgiven, that they shall reign over thee no more; yea, and that "the Holy Spirit shall bear witness with thy spirit that thou art a child of God." O glad tidings! tidings of great joy, which are sent unto all people! "Ho, every one that thirsteth, come ye to the waters: Come ye, and buy, without money and without price." Whatsoever your sins be, "though red like crimson," though more than the hairs of your head, "return ye unto the Lord, and he will have mercy upon you, and to our God, for he will abundantly pardon."

7. When no more objections occur, then we are simply told that salvation by faith only ought not to be preached as the first doctrine, or, at least, not to be preached at all. But what saith the Holy Ghost? "Other foundation can no man lay than that which is laid, even Jesus Christ." So then, that "whosoever believeth on him shall be saved," is, and must be, the foundation of all our preaching; that is, must be preached first. "Well, but not to all." To whom, then are we not to preach it? Whom shall we except? The poor? Nay; they have a peculiar right to have the gospel preached unto them. The unlearned? No. God hath revealed these things unto unlearned and ignorant men from the beginning. The young? By no means. "Suffer these," in any wise, "to come unto Christ, and forbid them not." The sinners? Least of all. "He came not to call the righteous, but sinners to repentance." Why then, if any, we are to except the rich, the learned, the reputable, the moral men. And, it is true, they too often except themselves from hearing; yet we must speak the words of our Lord. For thus the tenor of our commission runs, "Go and preach the gospel to every creature." If any man wrest it, or any part of it, to his destruction, he must bear his own burden. But still, "as the Lord liveth, whatsoever the Lord saith unto us, that we will speak."

8. At this time, more especially, will we speak, that "by grace are ye saved through faith": because, never was the maintaining this doctrine more seasonable than it is at this day. Nothing but this can effectually prevent the increase of the Romanish delusion among us. It is endless to attack, one by one, all the errors of that Church. But salvation by faith strikes at the root, and all fall at once where this is established. It was this doctrine, which our Church justly calls the strong rock and foundation of the Christian religion, that first drove Popery out of these kingdoms; and it is this alone can keep it out. Nothing but this can give a check to that immorality which hath "overspread the land as a flood." Can you empty the great deep, drop by drop? Then you may reform us by dissuasives from particular vices. But let the "righteousness which is of God by faith be brought in, and so shall its proud waves be stayed. Nothing but this can stop the mouths of those who "glory in their shame, and openly deny the Lord that bought them." They can talk as sublimely of the law, as he that hath it written by God in his heart To hear them speak on this head might incline one to think they were not far from the kingdom of God: but take them out of the law into the gospel; begin with the righteousness of faith; with Christ, "the end of the law to every one that believeth;" and those who but now appeared almost, if not altogether, Christians, stand confessed the sons of perdition; as far from life and salvation (God be merciful unto them!) as the depth of hell from the height of heaven.

9. For this reason the adversary so rages whenever "salvation by faith" is declared to the world: for this reason did he stir up earth and hell, to destroy those who first preached it. And for the same reason, knowing that faith alone could overturn the foundations of his kingdom, did he call forth all his forces, and employ all his arts of lies and calumny, to affright Martin Luther from reviving it. Nor can we wonder thereat; for, as that man of God observes, "How would it enrage a proud, strong man armed, to be stopped and set at naught by a little child coming against him with a reed in his hand!" especially when he knew that little child would surely overthrow him, and tread him under foot. Even so, Lord Jesus! Thus hath Thy strength been ever "made perfect in weakness!" Go forth then, thou little child that believest in him, and his "right hand shall teach thee terrible things!" Though thou art helpless and weak as an infant of days, the strong man shall not be able to stand before thee. Thou shalt prevail over him, and subdue him, and overthrow him and trample him under thy feet. Thou shalt march on, under the great Captain of thy salvation, "conquering and to conquer," until all thine enemies are destroyed, and "death is swallowed up in victory."

Now, thanks be to God, which giveth us the victory through our Lord Jesus Christ; to whom, with the Father and the Holy Ghost, be blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, for ever and ever. Amen

Edited anonymously at the Memorial University of Newfoundland with corrections and other modifications by Ryan Danker and George Lyons of Northwest Nazarene University.

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JOHN WESLEY'S PRAYER

2007-07-06T04:00:00+00:00