Notes:
Sermon 82: On Temptation
There would seem to have been no special occasion for this sermon except for the regular demands that the Arminian Magazine had come to place on Wesley for an ‘original sermon’ in each two successive instalments. It was written by an eighty-three-year-old man in the midst of a busy autumnal itinerary in 1786 and finished during a stopover in London on October 7; cf. his Journal entry for the preceding June 28, the conclusion of the last Journal extract published in Wesley’s lifetime, and a birthday comment on his vigour: ‘I am a wonder to myself. It is now twelve years since I have felt any such sensation as weariness,’ etc.
His theme here may have been suggested by the continuing clash between Wesleyan and Calvinist notions as to the proper terms of Christian confidence—a further complication of the older debates about assurance. The fifth of the ‘Five Points’ of Calvinism was the affirmation of the perseverance of the saints, based on the trustworthiness of God’s indefectible grace. Wesley had always come at this problem of assurance from its other end: viz., the power of the Spirit’s prevenient and accompanying grace to deliver the faithful soul not from but in temptation, and to ‘make a way of escape’ for anyone whose faith and trust are unfaltering. That this particular nuance on a lifelong view had evolved more or less recently is suggested by the fact that of the nine times Wesley records using 1 Cor. 10:13 as a sermon text, the first is in 1763, and the second in 1771; but there are three instances for 1784, one more in 1785, and three again in 1786.
The written sermon was published in the first two issues of the Arminian Magazine for 1787 (January and February), X.8-13, 61-67, without title and numbered as ‘Sermon XXXVII’. In the following year it was included in SOSO, VII.27-45. It was not thereafter reprinted in Wesley’s lifetime.
03:157 On Temptation1 Corinthians 10:13
There hath no temptation taken you but such as is common to man. And God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.
11. In the foregoing part of the chapter the Apostle has been reciting, on the one hand, the unparalleled mercies of God to the Israelites; and, on the other, the unparalleled ingratitude of that disobedient and gainsaying people.
Rom. 10:21.
Cf. 1 Cor. 10:11 (AV marginal n.: ‘Or, type’).
1 Cor. 10:12.
22. But if we observe these words attentively, will there not appear a considerable difficulty in them? ‘Let him that thinketh he standeth take heed lest he fall.’ If a man only thinks he stands he is in no danger of falling. It is not possible that anyone should fall if he only thinks he stands. The same difficulty occurs, according to our translation, in those well-known words of our Lord (the importance of which we may easily learn from their being repeated in the Gospel no less than eight times), ‘To him that hath shall be given; but from him that hath not shall be taken away even what he seemeth to have.’
Cf. Luke 8:18; ‘eight times’ here refers to cognates of the verb SokbIv; cf. Alfred Schmoller, ed., Handkonkordanz zum griechischen Neuen Testament (Stuttgart, 9th edn., 1951).
A repetition of a lexical opinion already expressed in Wesley’s Notes on Luke 8:18 and 1 Cor. 10:12; cf. No. 43, The Scripture Way of Salvation, §1 and n. The point, however, had already been interpreted differently by Poole in his Annotations on Matt. 13:12; Luke 8:18; Jas. 1:26. It is equally doubtful in such cases as 1 Cor. 3:18; Phil. 3:4; and Heb. 12:11. Cf. Arndt and Gingrich, Greek-English Lexicon, on δοκέω, and Alfred Plummer, The Gospel According to St. Luke in The International Critical Commentary, on 8:18.
Ps. 30:6 (BCP).
Rom. 11:20, 22.
33. But lest any should be discouraged by the consideration of those who once ran well and were afterwards overcome by temptation; lest the fearful of heart should be utterly cast down, supposing it impossible for them to stand, the Apostle subjoins to that serious exhortation these comfortable words: ‘There hath no temptation taken you but such as is common to man. But God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it.’
11I. 1. Let us begin with the observation which ushers in this comfortable promise, ‘There hath no temptation taken you but such as is common to man.’ Our translators seem to have been sensible that this expression, ‘common to man’, does by no means reach the force of the original word. Hence they substitute [03:159]another in the margin, ‘moderate’.
This appears as a marginal note in the folio edition of the AV in 1611 and again thereafter in all its annotated editions throughout the seventeenth and eighteenth centuries. Wesley, of course, used smaller, unannotated Bibles in his travels and for his preaching. One of his prized possessions at his death was a small Bible printed by John Field (1653; 24mo.); it is still in use and is passed on in annual succession from President to President of the British Methodist Conference.
22. Consider, first, the nature of that body with which your soul is connected.
For more on Wesley’s body-soul dualism, see No. 41, Wandering Thoughts, III.5 and n.; but see also, No. 141, ‘The Image of God’, II.1.
Cf. Addison, The Spectator, No. 115, July 12, 1711: ‘I consider the body as a system of tubes and glands, or to use a more rustick phrase, a bundle of pipes and strainers, fitted to one another after so wonderful a manner as to make a proper engine for the soul to work with. This description does not only comprehend the bowels, bones, tendons, veins, nerves, arteries, but every muscle, and every ligature, which is a composition of fibres that are so many imperceptible tubes or pipes interwoven on all sides with invisible glands or strainers.’
33. Consider, secondly, the present state of the soul as long as it inhabits the house of clay.
Job 4:19; cf. also No. 28, ‘Sermon on the Mount, VIII’, §21 and n.
Eph. 2:12.
1 Pet. 2:3.
Cf. Wisd. 9:15; and see No. 41, Wandering Thoughts, II.3 and n.
SOSO, VII.33-34, omits ‘instances does…how many’, obviously a compositorial error. In his own copy of these Sermons Wesley deleted ‘In’, thus making sense but also changing the original sense by at least a little.
44. Consider, thirdly, what is the present situation of even those that fear God. They dwell in the ruins of a disordered world, among men that know not God, that care not for him, and whose heart is fully set in them to do evil. How many are forced to cry out, ‘Woe is me that I am constrained to dwell with Mesech; to have my habitation among the tents of Kedar,’
Ps. 120:4 (BCP, but note Wesley’s preference for the AV spelling of ‘Mesech’).
See Luke 18:4.
A misreading of Abraham Cowley’s Several Discourses by Way of Essays, VIII, ‘The Dangers of an Honest Man in Much Company’: ‘If twenty thousand naked Americans were not able to resist the assaults of but twenty well armed Spaniards, I see but little possibility for one honest man to defend himself against twenty thousand knaves, who are all furnished cap-à-pie, with the defensive arms of worldly prudence, and the offensive too of craft and malice. He will find no less odds than this against him if he have much to do in human affairs’(Works, 7th edn., 1681, p. 132). An extract of this appears in the Christian Lib., XXXIII.286-91; see also Wesley’s Doctrine of Original Sin, Pt. I, II.9.
503:1615. But is it only from wicked men that temptations arise to them that fear God? It is very natural to imagine this; and almost everyone thinks so. Hence how many of us have said in our hearts: ‘Oh! if my lot were but cast among good men, among those that loved or even feared God, I should be free from all these temptations.’ Perhaps you would; probably you would not find the same sort of temptations which you have now to encounter. But you would surely meet with temptations of some other kind, which you would find equally hard to bear. For even good men in general, though sin has not dominion over them, yet are not freed from the remains of it.
For Wesley’s wrestlings with the problem of ‘the remains of sin’, cf. No. 13, On Sin in Believers, intro., III.1-9, and n.
Cf. Heb. 3:12.
66. ‘But can we expect to find any temptation from those that are “perfected in love”?’
Cf. 1 John 2:5; 4:12, 18.
Cf. Gal. 5:1.
Probably Jane Cooper (1738-62); cf. Wesley’s references to her in JWJ, including her funeral, Nov. 25, 1762. In 1764 he published a small volume of Letters Wrote by Jane Cooper (Bibliog, No. 260).
77. But besides evil men, do not evil spirits also continually surround us on every side? Do not Satan and his angels continually go about seeking whom they may devour?
See 1 Pet. 5:8.
Cf. Matt. 10:24.
See Eccles. 12:7.
1II. 1. Meantime what a comfort it is to know, with the utmost certainty, that ‘God is faithful, who will not suffer us to be tempted above that we are able.’ He knoweth what our ability is, and cannot be mistaken. ‘He knoweth’ precisely ‘whereof we are made; he remembereth that we are but dust.’
Ps. 103:14 (BCP).
See Ps. 145:9.
Cf. Deut. 33:25.
22. In that execrable slaughter-house, the Romish Inquisition
For Wesley’s knowledge of the Inquisition, see No. 73, ‘Of Hell’, III.1 and n.
See Ps. 139:2 (BCP).
1III. 1. ‘He will with the temptation also’ (this is the third point we are to consider) ‘make a way to escape, that we may be able to bear it.’
The word ἔκβασιν, which we render ‘a way to escape’, is extremely significant. The meaning of it is nearly expressed by the English word ‘outlet’; but more exact by the old word ‘outgate’, still frequently used by the Scottish writers. It literally 03:164means ‘a way out’.
Cf. Liddell and Scott, Greek-English Lexicon, for ἔκβασις (i.e., ‘exit’, etc.); for ‘outgate’, cf. OED (‘a way of escape or deliverance’). See also Thomas Boston, Human Nature in Its Fourfold State (1720: Edinburgh, 1812), State IV, Head VI, p. 442: ‘It is an entry without an out-gate.’
22. Either he ‘makes a way to escape’ out of the temptation, by removing the occasion of it, or in the temptation; that is, the occasion remaining as it was, it is a temptation no longer. First, he makes a way to escape out of the temptation, by removing the occasion of it. The histories of mankind, of the church in particular, afford us numberless instances of this. And many have occurred in our own memory, and within the little circle of our acquaintance. One of many I think it worth while to relate, as a memorable instance of the faithfulness of God in making a way to escape out of temptation: Elizabeth Chadsey, then living in London (whose daughter is living at this day, and is no dishonour to her parent), was advised to administer
I.e., had undertaken to serve as executor of his estate; cf. OED for this usage of ‘administer’.
This Mrs. Chadsey does not appear elsewhere in Wesley’s Works, nor in Gent’s Mag. (1731-86), nor in the indices of AM and Charles Wesley’s Letters.
33. Thus God is able to deliver out of temptations, by removing the occasion of them. But are there not temptations, the occasions of which cannot be taken away? Is it not a striking instance of this kind which we have in a late publication? ‘I was walking’ (says the writer of the letter) ‘over Dover cliffs, in a calm, pleasant evening, with a person whom I tenderly loved, and to whom I was to be married in a few days. While we were engaged in earnest conversation her foot slipped, she fell down, and I saw her dashed in pieces on the beach. I lifted up my hands, and cried out: “This evil admits of no remedy. I must now go mourning all my days! My wound is incurable. It is impossible I should ever find such another woman! One so every way fitted for me.” I added in an agony, “This is such an affliction as even God himself cannot redress!” And just as I uttered the words I awoke; for it was a dream!’
This story is adapted from The Tatler, No. 117, Jan. 7, 1710, by Addison: ‘When I was a youth in a part of the army which was then quartered at Dover, I fell in love with an agreeable young woman, of a good family in those parts, and had the satisfaction of seeing my addresses kindly received, which occasioned the perplexity I am going to relate. We were in a calm evening diverting ourselves upon the top of the cliff with the prospect of the sea, and trifling away the time in such little fondnesses as are most ridiculous to people in business, and most agreeable to those in love. In the midst of these our innocent endearments, she snatched a paper of verses out of my hand, and ran away with them. I was following her, when on a sudden the ground, though at a considerable distance from the verge of the precipice, sunk under her, and threw her down from so prodigious an height upon such a range of rocks, as would have dashed her into ten thousand pieces, had her body been made of adamant. It is much easier for my reader to imagine my state of mind upon such an occasion, than for me to express it. I said to myself, it is not in the power of heaven to relieve me! when I awaked, equally transported and astonished, to see myself drawn out of an affliction which, the very moment before, appeared to me altogether inextricable.’
Dr. James Beattie in his Dissertations, Moral and Critical (1783) speaks of this as ‘one of the finest moral tales I ever read, which though it has every appearance of a real dream, comprehends a moral so sublime and so interesting that I question whether any man who attends to it, can ever forget it.’
44. Thus is God able to deliver out of temptation by taking away the very ground of it. And he is equally able to deliver in the temptation, which perhaps is the greatest deliverance of all. I mean, suffering the occasion to remain as it was, he will take away the bitterness of it; so that it shall not be a temptation at all, but 03:166only an occasion of thanksgiving. How many proofs of this have the children of God, even in their daily experience! How frequently are they encompassed with trouble! Or visited with pain or sickness! And when they cry unto the Lord, at some times he takes away the cup from them;
Cf. Matt. 26:39 and parallels.
John and Charles Wesley, ‘On a Journey’; cf. No. 52, The Reformation of Manners, III.7 and n.
55. An eminent instance of this kind of deliverance is that which occurs in the life of that excellent man, the Marquis de Renty. When he was in a violent fit of the rheumatism, a friend asked him, ‘Sir, are you in much pain?’ He answered: ‘My pains are extreme; but through the mercy of God I give myself up, not to them, but to him.’
Cf. Saint-Jure, The Holy Life of Monsr. De Renty, A Late Nobleman of France and Sometimes Counsellor to King Lewis the 13th, p. 96: ‘My pains are great, even to crying out, and swouning [sic]; but although I feel them in the greatest extremity; yet through God’s grace, I yield not up myself to them, but to him.’ Cf. also Wesley’s Extract of the Life of Monsieur De Renty, London, Strahan, 1741, iv.3-4 (p. 21). The quotation is repeated in his letter to Ann Bolton, Jan. 14, 1780; cf. also No. 14, The Repentance of Believers, I.15 and n.
John and Charles heard that their father was ill and on Sunday, Mar. 30, 1735, they started walking from Oxford to Epworth, where they arrived on Apr. 4 (Good Friday). The old man died on Apr. 25, with John and Charles present at his deathbed. Cf. John’s Savannah sermon, ‘On Love’, III.7 (No. 149), and also his letter to ‘John Smith’, Mar. 22, 1748, §6.
66. We may observe one more instance of a somewhat similar kind in the life of the Marquis de Renty. When his wife, whom he very tenderly loved, was exceeding ill, and supposed to be near death, a friend took the liberty to inquire how he felt himself on 03:167the occasion. He replied: ‘I cannot but say that this trial affects me in the most tender part. I am exquisitely sensible of my loss. I feel more than it is possible to express. And yet I am so satisfied that the will of God is done, and not the will of a vile sinner, that were it not for fear of giving offence to others I could dance and sing!’
Again, cf. Saint-Jure, De Renty, p. 270; the reference to dancing and singing is an addition of Wesley’s.
77. This whole passage is fruitful of instruction. Some of the lessons which we may learn from it are:
First, ‘Let him that most assuredly standeth, take heed lest he fall’
Cf. 1 Cor. 10:12 (Notes).
88. Secondly, let him that standeth ‘take heed lest he fall’, lest he ‘tempt God’,
Mal. 3:15.
Matt. 7:7; Luke 11:9.
99. Thirdly, ‘Let him that standeth take heed lest he fall,’ lest he ‘tempt God’ by unbelief, by distrusting his faithfulness. Hath he said, in every temptation he will make a way to escape? And shall he not do it? Yea, verily:
John Wesley, A hymn from the German, ‘Trust in Providence’, st. 14, Hymns and Sacred Poems (1739), p. 143 (Poet. Wks., I.127). SOSO (1788) alters to ‘And far above thy thought’. See also Wesley’s letter to the Revd. Mr. Heath, May 18, 1787.
1003:16810. Let us then receive every trial with calm resignation,
See No. 69, ‘The Imperfection of Human Knowledge’, IV.[3] and n.
See Rom. 8:28.
Heb. 12:10.
London, October 7, 1786
Place and date as in AM.
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Entry Title: Sermon 82: On Temptation