The Works of the Rev. John Wesley, Vol. 06 (of 32)

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* * *

THE

WORKS

OF THE

Rev. JOHN WESLEY, M.A.

Late Fellow of Lincoln-College, Oxford.

Volume VI.

BRISTOL:

Printed by WILLIAM PINE, in Wine-Street.

MDCCLXXII.

Recommending devotion at three o’clock, called in scripture the ninth hour
of the day. The subject of prayer at this hour may be resignation
to the divine pleasure. The nature and duty of conformity to the will of God in all our actions and designs.

1. * THERE
is nothing wise, or holy, or just, but the great will of God. This is as strictly true as that nothing is infinite and eternal but God.

* No beings therefore, whether in heaven or on earth, can be wise, or holy, or just, but so far as they conform to this will of God. It is conformity to this will, that gives virtue and perfection to the highest services of angels in heaven; and it is conformity to the same will, that makes the ordinary actions of men on earth become an acceptable service to God.

* The whole nature of virtue consists in conforming, and the whole nature of vice in declining from the will of God. All God’s creatures are created to fulfil his will; the sun and moon obey his will, by the necessity of their nature; angels conform to his will, by the perfection of their nature: if therefore you would shew yourself not to be a rebel and apostate from the order of the creation, you must act like beings both above and below you; it must be the great desire of your soul, that God’s will may be done by you on earth, as it is done in heaven. It must be the settled purpose of your heart, to will nothing, design nothing, do nothing, but so far as you have reason to believe, it is the will of God.

2. ’Tis as necessary to think thus of God and yourself, as to think that you have any dependance upon him. And it is as great a rebellion against God, to think that your will may ever differ from his, as to think that you have not received the power of willing from him.

You are therefore to consider yourself as a being, that has no other business in the world, but to be that which God requires you to be; to have no tempers, no rules, no designs of your own, but to fill some place, and act some part in strict conformity, and thankful resignation to the divine pleasure.

To think that you are your own, or at your own disposal, is as absurd as to think that you created yourself. It is as plain that you are thus God’s, that you thus belong to him, and are to act and suffer all in thankful resignation to his pleasure, as that in him you live, and move, and have your being.

3. * Resignation to the divine will, signifies a chearful approbation, and thankful acceptance of every thing that comes from God. It is not enough patiently to submit, but we must thankfully receive, and fully approve of every thing, that by the order of God’s providence, happens to us.

* For there is no reason why we should be patient, but what is as strong a reason why we should be thankful. If we were under the hands of a wise and good physician that could not mistake, or do any thing to us, but what tended to our benefit; it would not be enough to be patient, and abstain from murmuring against such a physician; it would be as much a breach of gratitude, not to be thankful for what he did, as it would be to murmur at him.

* Now this is our true state with relation to God; we cannot be said so much as to believe in him, unless we believe him to be of infinite wisdom. Every argument therefore for patience under his disposal of us, is as strong an argument for thankfulness. And there needs no more to dispose us to this gratitude towards God, than a full belief in him, that he is this being of infinite wisdom, love and goodness.

Do but fully assent to this truth, and then you will cheerfully approve of every thing that God has already approved for you.

When you are satisfied that God does not only do that which is wise, and good, but which is the effect of infinite wisdom, and love in the care of you; it will be as necessary to be pleased with every thing which God chuses for you, as to wish your own happiness.

4. Whenever therefore you find yourself disposed to murmuring, at any thing that is the effect of God’s providence over you, you must look upon yourself as denying either the wisdom or goodness of God. For every complaint supposes this. You would never complain of your neighbour, but that you suppose you can shew either his unwise, unjust, or unkind behaviour towards you.

Now every impatient reflection under the providence of God, is the same accusation of God. A complaint always supposes ill usage.

Hence you may see the great necessity of this thankful state of heart, because the want of it implies an accusation of God’s want either of wisdom, or goodness in his disposal of us. It is not therefore any high degree of perfection, founded in any uncommon nicety of thinking, but a plain principle founded in this plain belief, that God is a being of infinite wisdom and goodness.

5. This resignation to the divine will, may be considered in two respects: first, As it signifies a thankful approbation of God’s general providence over the world: secondly, As it signifies a thankful acceptance of his particular providence over us.

* First, Every man is, by the first article of his creed, obliged to acknowledge the wisdom and goodness of God, in his general providence over the world. He is to believe that it is the effect of God’s great wisdom and goodness, that the world itself was formed at such a particular time, and in such a manner: that the general order of nature, the whole frame of things, is contrived and formed in the best manner. He is to believe that God’s providence over states and kingdoms, times and seasons, is all for the best: that the revolutions of state, and changes of empire, the rise and fall of monarchies, persecutions, wars, famines and plagues, are all permitted, and conducted by God’s providence, to the general good of man in this state of trial.

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