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Wesley, John
Sermon on Romans VIII, 29, 30
London, 1817

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SERMON,

ON

ROMANS VIII. 29, 30.

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BY JOHN WESLEY, M.A.
LATE FELLOW OF LINCOLN-COLLEGE, OXFORD.

LONDON:
Printed al the Confer ence ^Office, 14, City Road,
THOMAS CORDEUX, Agent.
Sold by T. BlansbArd, i4, City-Road- and at all the
Helbodist Freacbing-Honses in Town and Country.
' 1817.

SERMON.

Romans viii. 29^ 30.
Whom he did foreknffw, he did predestinate to he
conformed to the image qf his Son: — Whom he
did predestinate, them he also called: whom he
called, them he also justified; and whom he jus
tified, them he also glorified.
1. /~\UR belofoed brother Paul, says St. Peter,*
\J according to the wisdom given to him, hath
Written imto you : as also in all his epistles, speak
ing in them (f these things : in which are some things
hard to be understood; which they that are un
learned and unstable, wrest, as they do also the
other scriptures, to their own destruction.
2. It is not improbable, that among those
things spoken by St. Paul which are hard to be
understood, the apostle Peter might place what he
speaks on this subject, in the eighth and ninth
chapters of his epistle to the Romans. And it is
certain, not only the unlearned, but many of the
most learned men in the world, and not the un
stable only, but many who seemed to be well est*-
blished in the truths of the gospel, have for several
centuries, wrested these passages to their own des-
struction. 3, Hard to be understood we may well allow
them to be, when we consider, how men of the
* 1 Pet. iii. 15, 16.
A 2

strongest understanding, improved by all the ad<
vantages of education, have continually differed
in judgment concerning them. And this very
consideration, that there is so wide a difference
upon the head, between men of the greatest learn
ing, sense and piety, one might imagine" would
make all who now speak upon the subject, ex
ceedingly wary and self-difKdent. But I know
not how it is, that just the reverse is observed, in
every part of the christian world. No writers
upon earth appear more positive, than those who
write on this difficult subject. Nay, the same
men, who writing on any other subject, are re
markably modest and humble, on this alone lay
aside all self-distrust.
" And speak ex cathedra infallible."
This is peculiarly observable of almost all those,'
who assert the absolute decrees. But surely, it is
possible to avoid this : whatever we propose, may
be proposed with modesty, and with deference to
those wise and good men who are of a contrary
opinion. ,And the rather, because so much has
been said already, on every part of the question,
so many volumes have been written, that it is
scarce possible to say any thing which has not'
been said before. All I would offer at present,
not to the lovers of contention, but to men of
piety and candor, are a few short hints, which
perhaps may cast some light on the text above
recited. 4. The more frequently and carefully I have
considered it, the more I have been inclined to
think, that the apostle is not here (as manj' have
supposed) describing a chain cf causes and effects ;
(this does not seem to have entered into his heart ;)
but simply shewing the method in which God
works ; the order in which the several branches of
salvation constantly follow each other. And this,
I apprehend, will be clear to any serious and im-

partial enquirer, surveying the work of God either
forward or backward: either from the beginning
to the end, or from the end to the beginning.'
5. And first, let us look forward on the whole
work of God in the salvation of man, considering
it from the beginning, the first point, till it termi
nates in glory. The first point is, the fore-know
ledge of God. God foreknew those in every
nation, who would believe, from the beginning of
the world, to the consummation of all things.
But in order to throw light upon this dark ques
tion, it should be well observed, that when we
speak of God's fore-knowledge, we do not speak
according to the nature of things, but after the
manner of men. For if we speak properly, there
is no such thing, as either fore-knowledge or after-
knofwledge in God. All time, or rather all eter
nity, (for time is only that small fragment of eter
nity which is allotted to the children of men)
being present to him at once, he does not know
one thing before another, or one thing after ano
ther: but sees all things in one point of view, from
everlasting to everlasting. As all time, with every
thing that exists therein, is present with him at
once, whatever was, is, or will be to the end of
time. But observe. "VVe must not think, they
are, because he knows them. No: He knows
them, because they are. Just as I (if one may be
allowed to compare the things of men with the
deep things of God) now know, the sun shines.
Yet the sun .does not shine, because I know it :
but I know it, because he shines. My knowledge
supposes the sun to shine ; but does not in any wise
cause it. In like manner, God knows, that man
sins ; for he knows all things. Yet we do not sin,
because he knows it ; but he knows it, because we
sin. And his knowledge supposes our sin, but
does not in any wise cause it. In a word, God
looking on all ages from the creation to the con
summation as a moment, and seeing at once what-
A 3

ever is in the hearts of all the children of men,
knows every one that does or does not believe
in every age or nation. Yet what he knows,
whether faith or unbelief, is in nowise caused by his
knowledge." Men are as free in believing or not
believing, as if he did not know it at all.
6. Indeed if a man were not free, he could not
be accountable, either for his thoughts, words or
actions. If he were not free, he would not be
capable, either of reward or punishment. He
would be incapable either of virtue or vice, of
being either morally good or bad. If he had no
more freedom than the sun, the moon, or the
stars, he would be no more accduntable than them.
On supposition that he had no more freedom than
them, the stones of the earth would be as capable
of reward," and as liable to punishment, as man :
one would be as accountable as the other. ' Yea,
and it would be as absurd to ascribe either virtue ¦
or vice to him, as to ascribe it to the stock of a
tree. 7. But to proceed. Whom he did foreknow,
them he did predestinate, to be conformed to the
image of his Son. This is the second step, (to
speak after the manner of men : for in fact, there
is nothing before or after in God.) In other
words, God decrees, from everlasting to everlasting,
'that all who believe in the Son of his love, shall
be conformed to his image, shall be saved from
all inward and outward sin, into al) inward and
outward holines=!. Accordingly it is a plain, un
deniable fact; all who truly believe in the name
of the Son of God, do now receive the end of their
faith, the salvation of their souls : and this in vir
tue of the unchangeable, irreversible, irresistible
decree of God, He that belifveth shall be saved ; he
that believeth not shall be damned.
8. Whom he did predestinate, them he also called.
This is the third step: (still remembering, that
we speak after the manner of men.) To exprefes
it a little more largely. According to his fixt

decree, that believers shall be saved, those whom
he foreknows as such, he calls both outwardly
and inwardly : outwardly by the word of his grace,
and inwardly by his Spirit." This inward applica
tion of his word to the heart, seems to be what
some term effectual calling. And it implies, the
calling them children of God, the accepting them
in the Beloved; the justifying them freely by his
grace, through the redemption that is in Jesus
Christ. 9. Whom he called, those he justified. This is
the fourth step. It is generally allowed, that the
word justified here is taken in a peculiar sense;
that it means, he made them just or righteous.
He executed his decree, conforming them to the
image qf his Son, or (as we usually speak) sancti
fied them.
10. It remains, whom he justified, those he glo
rified. This is the last step. Having made them
meet to be partakers of the inheritance ofthe saints
in Ught, he gives them the kingdom which was pre
pared for them before the world began. This is the
order wherein, according to the counsel qf his ttill
[the plan he ' has laid down from eternity] he
saves those whom he foreknew, the true believers
in every place and generation.
11. The same great work of salvation by faith,
according to the fore-knowledge and decree of
God, may appear in a still clearer light, if we view
it backward, from the end to the beginning.
Suppose then you stood with the great multitude
which no man can number; out of every nation, and
tongue, and kindred, and people, who give praise
unto him that sitteth upon the throne, and unto the
Lamb for ever and ever : you would not find one
among them all, that were entered into glory,
who was not a witness of that great truth. With
out holiness no man shall see the Lord : not one of
all that innumerable company, who was not sanc
tified, before he was glorified. By holiness he w.as

prepared for glory, according to the invariable
will of the Lord, that the crown purchased by the
blood of his Son, should be given to none but
those who are renewed by his Spirit. He is be
come ^Ae author of eternal salvation only to them
that obey him : that obey him inwardly and out
wardly ; that are holy in heart, and holy in all
manner of conversation.
12. And could you take a view of all those
upon earth, who- are now sanctified, you would
find, not one of these had been sanctified, till
after he was called. He was first called, not. only
with an outward call, by the word and the mes
sengers of God, but likewise with an, inward call,
by his Spirit applying his word, enabling him to
believe in the only begotten Son of God, and
bearing a testihiony with his spirit, that he was a
child of God. And it was by this very means
they were all sanctified. It was by a sense of the
love of God, shed abroad in his heart, that every
one of them was enabled to love God. Loving
God, he loved his neighbour as himself, and had
power to walk in all his commandments blameless.
This is a rule which admits of no exception. God
calls a sinner his own, that is, justifies him, before
he sanctifies. And by this very thing, the con
sciousness of his favour, he works in him that
grateful, filial affection, from which spring every
good temper, and word, and work.
13. And who are they that are thus called of
God, but those whom he had before predestinated,
or decreed to conform to the image of his Son ?
This decree (still speaking after the manner of
men) precedes every man's calling. Every be
liever was predestinated, before he was called.
For God calls none, but according to the counsel of
his will, according to this itpsSeat^, or plan of
acting, which he had laid down before the founda
tion of the world.
I*. Once more. As all that are called were
4

Eredestinated, so all whom God has predestinated
e foreknew. He knew, he saw them as believers,
and as such p/edestinated them to salvation, ac
cording to his eternal decree. He (hat believeth
shall be saved. Thus we see the whole process of
the work of God, from the end to the beginning.
Who are . glorified ? None but those who were
first sanctified. Who are sanctified? None but
those who were first justified. Who are justified ?
None but those who were first predestinated.
Who are predestinated ? None but those whom
God foreknew as believers. Thus the purpose
and word of God stand unshaken as the pillars of
heaven. He that believeth shall be saved ; he that
believeth not shall be damned. And thus God is
clear from the blood of all men; since whoever
perishes, perishes by his own act and deed. They
will not come unto me, says the Saviour of men :
and there is no salvation in aiiy other. They will
not believe ; and there is no other way either to
present or eternal salvation. Therefore their
blood is upon their own head : and God is still
justified in his saying. That he willeth all men to be
saved, arid to come to the knowledge of his truth,
15. The sum of all this is. The Almighty all-
wise God sees and knows from everlasting to ever
lasting, all that is, that was, and that is to come,
through one eternal now. With him nothing is
either past or future, but all things equally pre
sent. He has therefore, if we speak according
to the truth of things, no fore-knowledge, no
after-knowledge. This would be ill-consistent
with the apostle's words. With him is tio variable
ness or shadow of turning : or with the account he
gives of himself by the prophet, I the Lord change
not. Yet when he speaks to us, knowing whereof
we are made, knowing the scantiness of our un
derstanding, he lets himself down to our capacity,
and speaks of himself after the manner of men.
Thus in condescension to our weakness, he speaks

10
of his own purposcf counseli platti forcktiowkc^ei
Not that' God has any need of counsel, oi purposei
or planning \as work before hand. Far be it
from us, to impute these to the Most High; to
measure hiin by ourselves ! It is merely in com
passion to us, that he- speaks thus of himself, as
fore-kncnmng the things in heaven or earth, and as
predestinating or Jbre-ordMning' theioi. But can
we possibly ¦ imagine, that these expressions are to
be taken literally?' To- one- who was so gross in
his conceptions,- might he not say, Thinkest thou
I am such a one as thyself? Not so. As the hea
vens are higher than the earth, so are my ways
higher than thy ways, I know, decree, work, in
such a manner, as it is not possible for thee to con-
ceivCi But to give thee some faint, glimmering
knowledge of my ways, I use the language of
men, and suit myself to thy apprehensions, in this
thy infant state of existence.
16. What is it then that we learn from this
whole account? It is this, and no more. 1. God
knows all believers, 2. Wills that they should be
saved from sin, 3. To that end justifies them, 4.
Sanctifies, and 5. Takes them to glory.
O that men would praise the Lord for this his
goodness ! And that they would be content with
this plain account of it, and not endeavour to wade
into those mysteries, which are too deep for men
to fathom !
Armagh,
June 5, 1773.

FINIS.

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