约翰.卫斯理 英文讲道 第13篇

John WesleySERMON 5(text from the 1872 edition)JUSTIFICATION BY FAITH"To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. " Romans 4:5. 1. How a sinner maybe justified before God, the Lord and Judge of all, is a question of no common importance to every child of man. It contains the foundation of all our hope, inasmuch as while we are at enmity with God, there can be no true peace, nosolid joy, either in time or in eternity. What peace can there be, while our own heart condemns us; and much more, He that is "greater than our heart, and knoweth all things?" What solid joy, either in this world or that to come, while "the wrath of God abideth on us?"2.And yet how little hath this important question been understood! What confused notions have manyhad concerning it! Indeed, not only confused, but often utterly false; contrary to the truth, as light to darkness;notions absolutely inconsistent with the oracles of God, and with the whole analogy of faith. And hence, erring concerning the very foundation, they could not possibly build thereon; at least, not "gold, silver, or precious stones," which would endure when tried as by fire; but only "hay and stubble," neither acceptable to God, nor profitable to man.3.In order to justice, in far as in me lies, to the vast importance of the subject, to save those that seek the truth in sincerity from "vain jangling and strife of words," to clear the confusedness of thought into which so many have already been led thereby, and to give them true and just conceptions of this great mystery of godliness, I shall endeavour to show,First. What is the general ground of this whole doctrine of justification.Secondly. What justification is.Thirdly. Who they are that are justified. And,Fourthly. Onwhat terms they are justified. I. I am, First, to show, what is the general ground of this whole doctrine of justification.1. In the image of God was manmade, holy as he that created him is holy;merciful as the Author of all is merciful; perfect as his Father in heaven is perfect. As God is love, so man, dwelling in love, dwelt in God, and God in him. God made him to be an "image of his own eternity," an incorruptible picture of the God of glory. He was accordingly pure, as Godis pure, from every spot of sin. He knew not evil in any kind or degree, but was inwardly and outwardly sinless and undefiled. He "loved the Lord his Godwith all his heart, and with all his mind, and soul, and strength."2. To man thus upright and perfect, God gave a perfect law, to which he required full and perfect obedience. He required full obedience in every point, and this to be performed without any intermission, from the man became a living soul, till the time of his trial should be ended. No allowance was made for any falling short: As, indeed, there was no need of any; man beingaltogether equal to the task assigned, and thoroughly furnished for every good word and work.3. To the entire law of love which waswritten in his heart, (against perhaps, he could not sin directly,) it seemedgood to the sovereign of God to superadd one positive law: "Thou shalt not eat of the fruit ofthe tree that groweth in the midst of the garden;" annexing that penalty thereto, "In the day that thou eatest thereof, thou shalt surely die."4. Such, then, was the state of man in Paradise. By the free, unmerited love of God, he was holy and happy: He knew, loved, enjoyed God, which is, in substance, life everlasting. And in this life of love, he was to continue for ever, if he continued to obey God in all things; but, if he disobeyed him in any, he was to forfeit all. "In that day," said God, "thou shalt surely die."5. Man diddisobey God. He "ate of the tree, of which God commanded him, saying, Thou shalt not eat of it." And in that day he was condemned by the righteous judgment of God. Then also the sentence whereof he was warned before, began to take place upon him. For the momenthe tasted that fruit, he died. His soul died, wasseparated from God; separate from whom the soul has no more life than the body has when separate from the soul. His body, likewise, became corruptible and mortal; so that death then took hold on this also. And being already dead in spirit, dead to God, dead in sin, he hastened on to death everlasting; to thedestruction both of body and soul, in the fire never to be quenched moment which, wisdom6. Thus "by one man sin entered into the world, and death by sin. And so death passed upon all men," as being contained in him who was the common father and representative of us all. Thus, "through the offence of one," all are dead, dead to God, dead in sin, dwelling in a corruptible, mortal body, shortly to be dissolved, and under the sentence of death eternal.For as, "by one man's disobedience," all "were madesinners;" so, by that offence of one, "judgment came upon all men to condemnation." (Romans v. 12, &c.)7. In this state we were, even all mankind, when "God so loved the world, that he gave his only-begotten Son, to the end we might not perish, but have everlasting life." In the fullness of time he was made Man, anothercommonHead of mankind, a second general Parent and Representative of the whole humanrace. And as such it was that "he bore our griefs," "the Lord laying upon him the iniquities of us all." Then was he "wounded for our transgressions, and bruised for our iniquities." "He made his soul an offering for sin:" He poured out his blood for the transgressors: He"bare our sins in his own body on the tree," that by his stripes we might be healed: And by that one oblation ofhimself, once offered, he hath redeemed meand all mankind; having thereby "made a full, perfect, and sufficient sacrifice and satisfaction for the sins of the whole world."8. In consideration of this, that the Son of God hath "tasted death for every man," God hath now "reconciled the world to himself, not imputing to them their" former "trespasses." And thus, "as by the offence of one judgment came upon all mento condemnation, even so by the righteousness of one the free gift came upon all men unto justification." So that, for the sake of his well-beloved Son, of what he hath done and suffered for us, Godnowvouchsafes, on oneonly condition, (which himself us to perform,) both to remit the punishment due to our sins, us in his favour, and to restore our dead souls to spiritual earnest of life eternal.9. This, therefore, is the general ground of the whole doctrine ofjustification. By the sin of the first Adam, who was not only the father,but likewise the representative, of us all, we all fell short of the favour of God; we all becamechildren of wrath; or, as the Apostle expresses it, "judgment came upon all men to condemnation." Even so, by the sacrifice for sin made by the Second Adam, as the Representative of us all, God is so far reconciled to all the world, that he hath given them a new covenant; the plain condition whereof being once fulfilled, "there is no more condemnation" for us, but "we are justified freely by his grace, through the redemption that is in Jesus Christ."II. 1. But what is it to be "justified?" What is "justification?" This was the Second thing which I proposed to show. And it is evident, from what has been already observed, that it is not the being made actually just and righteous. also enables to reinstatelife, as theThis is "sanctification;" which is, indeed, in some degree, the immediate fruit of justification, but, nevertheless, is a distinct gift of God, and of atotally different nature. The one implies what God does for us through his Son; the other, what he works in us by his Spirit. So that, although some rare instances may be found, wherein the term "justified" or "justification" is used in so wide a sense as to include "sanctification" also; yet, in general use, they are sufficiently distinguished from each other, both by St. Paul and the other inspired writers.2.Neither is that far-fetched conceit, that justification is the clearing us from accusation, particularly that of Satan, easily provable from any clear text of holy writ. In the whole scriptural account of this matter,as above laid down, neither that accuser nor his accusation appears to be at all taken in. It can not indeed be denied, that he is the "accuser" of men, emphatically so called. But it does in nowise appear, that the great Apostle hath any reference to this, more or less, in all he hath written touching justification, either to the Romans or the Galatians.3.It is also far easier to take for granted, than to prove from any clear scripture testimony, that justification is the clearing us from the accusation brought against us by the law: At least if this forced, unnatural way of speaking meaneither more or less than this, that, whereas we have transgressed the law of God, and thereby deserved the damnation of hell, God does not inflict on those who are justified the punishment which they had deserved.4.Least of all does justification imply, that God is deceived in those whomhe justifies; that he thinks them to be what, in fact, they are not; that he accounts them to be otherwise than they are. It does by no means imply, that Godjudges concerning us contrary to the real nature of things; that he esteems us better than we really are, or believes us righteous when we are unrighteous. Surely no. The judgment of the all-wise God is always according to truth. Neither can it ever consist with his unerring wisdom, to think that I aminnocent, to judge that I amrighteous or holy, because another is so. He can no more, in this manner, confound me with Christ, than with David or Abraham. Let any man to whom God hath given understanding, weigh this without prejudice; and he cannot but perceive, that such a notion of justification is neither reconcilable to reason nor Scripture.5. The plain scriptural notion of justification is pardon, the forgiveness of sins. It is that act of God the Father, hereby, for the sake of the propitiation made by the blood of his Son, he "showeth forth his righteousness (or mercy) by the remission of the sins that are past." This is the easy, naturalaccount of it given by St. Paul, throughout epistle. So he explains it himself, more particularly in thisfollowing chapter. Thus, in the next verses but one to the text, are they," saith he, "whose iniquities are forgiven, and whose sins arecovered: Blessed is the manto whomthe Lord will not impute sin." that is justified or forgiven, God "will not impute sin" to hiscondemnation. He will not condemnhim on that account, either in this or in that which is to come. His sins, all his past sins, in thought, and deed, are covered, are blotted out, shall not be remembered or mentionedagainst him, any more than if they had not been. God will not inflict on that sinner what he deserved to suffer, because the Son of his love hath suffered for him. And from the time we are "accepted through the Beloved," "reconciled to Godthrough his blood," he loves, and blesses, and watches over us for good, even as if we had never sinned.Indeed the Apostle in one place seems to extend the meaning of the word much farther, where he says, "Not the hearers of the law, but the doers of the law, shall be justified." Here he appears to refer our justification to the sentence of the great day. And so our Lord himself unquestionably doth, whenhe says, "By thy words thou shalt be justified;" proving hereby, that "for every idle word men shall speak, they shall give an account in the day of judgment." But perhaps we can hardly produce another instance of St. Paul's using the word in that distant sense. In the general tenor of his writings, it is evident he doth not; and least of all in the text before us, which undeniably speaks, not of those who have already "finished their course," but of those whoare now just "setting out," beginning to "run the race which is set before them."2. This seemsnot to be at all considered by those whoso vehemently contend that a manmust be sanctified, that is, holy, before he can be justified;especially by such of them as affirm, that universal holiness or obedience must this wholeand in the "Blessed world word, To him just III. 1. But this is the third thing which was to be considered, namely, Who are they that are justified? And the Apostle tells us expressly, the ungodly: "He (that is, God) justifieth the ungodly;" the ungodly of kind and degree; and none but the ungodly. As "they that are righteous need no repentance," so they need no forgiveness. It is only sinners have any occasion for pardon: It is sin alone which admits of being forgiven. Forgiveness, therefore, has an immediate reference to sin, in thisrespect, to nothing else. It is our "unrighteousness" to which thepardoning God is "merciful:" It is our "iniquity" which he "remembereth no more." every that and,precede justification. (Unless they mean that justification at the last day, which is wholly out of the present question.) So far from it, that the very supposition is not only flatly impossible, (for where there is no love of God, there is no holiness, and there is no love of God but from a sense of his loving us,) but also grossly, intrinsically absurd, contradictory to itself. For it is not a saint but a sinner that is forgiven, and under the notion of a sinner. God justifieth not the godly, but the ungodly; not those that are holy already, but the unholy. Upon what condition he doeth this, will be considered quickly: but whatever it is, it cannot be holiness. To assert this, is to say the Lamb of God takes away only those sins which were taken away before.3.Does then the good Shepherd seek and save only those that are found already? No: He seeks and saves that which is lost. He pardons those who need his pardoning mercy. He saves from the guilt of sin, (and, at the same time, from the power,) sinners of every kind, of every degree: men who, till then, were altogether ungodly; in whom the love of the Father was not; and, consequently, in whomdwelt no good thing, no good or truly Christian temper, --but all such as were evil and abominable, --pride, anger, love of the world, --the genuinefruits of that "carnal mind" which is "enmity against God."4.These who are sick, the burden of whose sins is intolerable, are they that need a Physician; these who are guilty, who groan under the wrath of God, are they that need a pardon. These who are "condemned already," not only by God, but also by their own conscience, as by a thousand witnesses, of all their ungodliness, both in thought, and word, and work, cry aloud for Him that "justifieth the ungodly," through the redemption that is in Jesus; --the ungodly, and "him that worketh not;" that worketh not, before he is justified, anything that is good, that is truly virtuous or holy, but only evil continually. For his heart is necessarily, essentially evil, till the love of God is shed abroad therein. And whilethe tree is corrupt, so are the fruits; "for an evil tree cannot bring forth good fruit."5.If it be objected, "Nay, but a man, before he is justified, may feed the hungry, or clothe the naked; and these are good works;" the answer is easy: He may do these, even before he is justified; and these are, in one sense, "good works;" they are "good and profitable to men." But it does not follow, that they are, strictly speaking, good in themselves, or good in the sight of God. All truly "good works" (to use the words of our Church) "follow after justification;" and they are therefore good and "acceptable to God in Christ," because they "spring out of a true and living faith." By a parity of reason, all "works done before justificationare not good," in the Christian sense, "forasmuch as they spring not of faith in Jesus Christ;" (though from some kind of faith in God they may spring;) "yea, rather, for that they are not done as God hath willed and commandedthem to be done, we doubt not" (how strange soever it may appear to some) "but they have the nature of sin."6.Perhaps those who doubt of this have not duly considered the weighty reason which is here assigned, why no works done before justification can be truly and properly good. The argument plainly runs thus: --No works are good, which are not done as God hath willed and commanded them to be done.But no works done before justification are done as God hath willed and commanded them to be done:Therefore, no works done before justification are good.The first proposition is self-evident; and the second, that no works done before justification are done as God hath willed and commanded them to be done, will appear equally plain and undeniable, if we only consider, God hath willed and commanded that "all our works" should "be done in charity;" (_en agapE_) in love, in that love to God which produces love to all mankind. But none of our works can be done in this love, while the love of the Father (of God as our Father) is not in us; and this love can not be in us till wereceive the "Spirit of Adoption, crying in , our hearts, Abba, Father." If, therefore, Goddoth not "justify the ungodly," and him that (in this sense) "worketh not," then hath Christ died in vain; then,notwithstanding his death, can no flesh living be justified.IV. 1. But on what terms, then, is he justified who is altogether "ungodly," and till that time "worketh not?" On one alone; which is faith: He "believeth is Him that justifieth the ungodly." And "he that believeth is not condemned;" yea, he is "passed from death unto life." "For the righteousness (or mercy) of God is by faith of Jesus Christ unto all and upon all them that believe: --WhomGod hath set forth for a propitiation, throughfaith in his blood; that he might be just, his justice) "theJustifierand" (consistently with in Jesus:" "Therefore by faith without the deeds ofthe law;" not, here makeof him which believethwe conclude that a manis justified without previous obedience to the moral law, which, indeed, he could till now, perform. That it is the moral law, and that alone, which is intended, appears evidently from the words that follow: "Do we then void the law through faith? God forbid: Yea, we establish the law. What law do we establish by faith? Not the ritual law: Not the ceremonial lawof Moses. In nowise; but the great, unchangeable law of love, the holy love of God and of our neighbour."2. Faith in general is a divine, supernatural "_elegchos_," "evidence" or "conviction," "of things not seen," not discoverable by our bodily senses, as being either past, future, or spiritual. Justifying faith implies, not only a divine evidence or conviction that "God was in Christ, reconciling the world unto himself;" but a sure trust and confidence that Christ died for "my" sins, that he loved "me," and gave himself for "me." And at what time soever a sinner thus believes, be it in early childhood, in the strength of his years, or when he is old and hoary-haired, God justifieth that ungodly one: God, for the sake of his Son, pardoneth and absolveth him, whohad in him, till then, no good thing. Repentance, indeed, God had given him before; but that repentance was neither more nor less than a deep sense of the want of all good, and the presence of all evil.And whatever good he hath, or doeth, from that hour when he first believes in God through Christ, faith does not "find," but "bring." This is the fruit of faith. First the tree is good, and then the fruit is good also.3. I cannot describe the nature of this faith better than in the words of our own Church: "The only instrument of salvation" (whereof justification is one branch) "is faith; that is, a sure trust and confidence that God both hath and will forgive our sins, that he hath accepted us again into His favour, for the merits of Christ's death and passion. --But here we must take heed that we do not halt with God, through an inconstant, wavering faith: Peter, coming to Christ upon the water, because he fainted in faith, was in danger of drowning; so we, if we begin to waver or doubt, it is to be feared that we shall sink as Peter did, not into the water, but into the bottomless pit of hell fire." ("Second Sermon on the Passion") "Therefore, have a sure and constant faith, not only that the death of Christ is available for all the world, but that he hath made a full and sufficient sacrifice for "thee," a perfect cleansing of "thy" sins, so that thou mayest say, with the Apostle, he loved "thee," and gave himself for "thee." For this is to makeChrist "thine own," and to apply his merits unto "thyself." ("Sermon on the Sacrament, First Part")4.By affirming that this faith is the term or "condition ofjustification," I mean, First, that there is no justification without it. "He that believeth not is condemnedalready;" and so long as he believeth not, that condemnation cannot be removed, but "the wrath of God abideth on him." As "there is no other namegiven under heaven," than that of Jesus of Nazareth, no other merit whereby a condemned sinner can ever be saved from the guilt of sin; so there is no other way of obtaining a share inhis merit, than "by faith in his name." So that as long as we are without this faith, we are "strangers to the covenant of promise," we are "aliens from the commonwealthof Israel, and without Godin the world." Whatsoever virtues (socalled) a manmayhave, --I speak of those unto whomthe gospel is preached; for "what have I to do to judge them that are without?" --whatsoever good works (so accounted) he may do, it profiteth not; he is still a "child of wrath," still under the curse, till he believes in Jesus.5.Faith, therefore, is the "necessary" condition of justification; yea, and the "only necessary" condition thereof. This is the Second point carefully to be observed; that, the very momentGod giveth faith (for "it is the gift of God") to the "ungodly" that "worketh not," that "faith is counted to him for righteousness." He hath no righteousness at all, antecedent to this, not so muchas negative righteousness, or innocence. But "faith is imputed to him for righteousness," the very moment that hebelieveth. Not that God (as was observed before) thinketh him to be whathe is not. But as "he made Christ to be sin for us," that is, treated him as a sinner, punishing him for our sins; so he counteth us righteous, from the time we believe in him: That is, he doth not punish us for our sins; yea, treats us as though we are guiltless and righteous.6.Surely the difficulty of assenting to this proposition, that "faith is the "only condition" of justification," must arise from not understanding it. We mean thereby thus much, that it is the only thing without which none is justified; the only thing that is immediately, indispensably, absolutely requisite in order to pardon. As, on the one hand, though a man should have every thing else without faith, yet he cannot be justified; so, on the other, though he be supposed to want everything else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, in a full sense of his total ungodliness, of his utter inability to think, speak, or do good, and hisabsolute meetness for hell-fire; suppose, I say, this sinner, helpless and hopeless, casts himself wholly on the mercy of God in Christ, (which indeed he cannot do but by the grace of God,) who can doubt but he is forgiven in that moment?Whowill affirm that any more is "indispensably required" before that sinner can be justified?Now, if there ever was one such instance from the beginning of the world, (and have there not been, and are there not, ten thousand times ten thousand?) it plainly follows, that faith is, in the above sense, the sole condition of justification.7.It does not become poor, guilty, sinful worms, who receive whatsoever blessings they enjoy, (from the least drop of water that cools our tongue,to the immense riches of glory in eternity,) of grace, of mere favour, and not of debt, to ask of Godthe reasons of his conduct. It is not meet for us to call Him in question "who giveth account to none of his ways;" to demand, "Why didst thou make faith the condition, the only condition, of justification? Wherefore didst thou decree, "He that believeth," and he only, "shall be saved?" This is the very point on which St. Paul so strongly insists in the ninth chapter of this Epistle, viz., That the terms of pardon and acceptance must depend, not on us, but "on him that calleth us;" that there is no "unrighteousness with God," in fixing his own terms, not according to ours, but his own good pleasure; who may justly say, "I will have mercy on whom I will have mercy;" namely, on him who believeth in Jesus. "So then it is not of him that willeth, nor of him that runneth," to choose the condition on which he shall find acceptance; "but of God that showeth mercy;" that accepteth none at all, but of his own free love, his unmerited goodness. "Therefore hath he mercy on whom he will have mercy," viz., on those who believe on the Son of his love; "and whom he will," that is, those who believe not, "he hardeneth," leaves at lastthe hardness of their hearts. 8. One reason, however, we may humbly conceive, of God's fixing this condition of justification, "If thou believest in the Lord Jesus Christ, thou shalt be saved," was to "hide pride from man." Pride had already destroyed the very angels of God, had cast down "a third part of the stars of heaven." It waslikewise in great measure owing to this, when the tempter said, "Ye shall be as gods," that Adam fell from his own steadfastness, and brought sin and death into the world. It was therefore an instance of wisdom worthy of God, to appoint such a condition of reconciliation for him and all his posterity as might effectually humble, might abase them to the dust. And such is faith. It is peculiarly fitted for this end: For he that cometh unto God by this faith, must fix his eye singly on his own wickedness, on his guilt and helplessness, without having the least regard to any supposed good in himself, to any virtue or righteousness whatsoever. He must come as a "mere sinner," inwardly and outwardly, self-destroyed and self-condemned, bringing nothing to God but ungodliness only,pleading nothing of his own but sin and misery. Thus it is, and thus alone, when his "mouth is stopped," and he stands utterly "guilty before" "Propitiation for his sins." Thus only can he be "found in him," and receive the "righteousness which is of God by faith." 9.Thou ungodly one, who hearest or readest these words! thou vile, helpless,miserable sinner! I charge thee before God, the Judge of all, go straight unto him, with all thy ungodliness. Take heed thou destroy not thy own soul by pleading thy righteousness, more or less. Go as altogether ungodly, guilty, lost, destroyed, deserving and dropping into hell; and thou shalt the n find favour in his sight, and know that hejustifieth the ungodly. As such thou shalt be brought unto the "blood of sprin kli ng," as an undone, help less, damned sinner. Thus "look unto toGod, that he can "look unto Jesus," as the whole and sole。

最后，我们借着唱诗篇 13 篇，也能以来具体地承诺我们要因着神 在我们人生中的拯救和将来的拯救向神歌唱，称颂，赞美，我们 有这样的信心是基于神过去的拯救
47. 对我们在基督里的弟兄姊妹唱这首诗篇有什么意义？ 首先，我们是在告诉他们，在我们的人生中有哀歌是合宜的，并 不是错误的，我们可以向神表达我们的痛苦，我们的感受与情感， 基督徒的人生会有艰难也会有挣扎，而向神表达我们的哀痛是对 我们经历的一个正确的处理 其次，我们也是在教导弟兄姊妹紧接着我们的哀歌的应当是祷告， 我们应当以进一步的祷告来回应我们向神表达的痛苦，我们也借 着向他们唱这首诗篇告诉他们应当怎样祷告
17. 似乎是什么导致了大卫内心的悲痛？ 第二节下半部分是大卫哀歌的第三个方面
1
他的痛苦一方面是源于与神疏离的感受，一方面是源于他的仇敌 尤其是在这里大卫的仇敌好像要得胜了，升高压制他 因此大卫的哀歌包含以上三个方面，与神的疏离感，自己内心的
苦痛与焦虑，与仇敌之间的冲突 但是在这里我们要强调，大卫发出这样的哀歌是合宜的，他这样
35. 对过去的信心是怎样给了大卫对未来的盼望的？ 因着过去他倚靠神的慈爱所享有的拯救与喜乐，他充分相信未来 他也要经历神这样的拯救和慈爱的作为
36. 我们的信心能在试炼的时候增长吗？为什么？
37. 大卫期盼着能在自己的心中看到怎样的改变？
在第二节里大卫描述自己的心的时候是说心里筹算终日愁苦，第 五节最后却是心变为快乐，从愁苦变为喜乐，前面的愁苦被喜乐 代替了
25. 当神再次看顾大卫之后，大卫接着求神做什么？ 祈求神应允他
26. 第三节中，大卫的第二个祈求是什么？ 是他眼目光明，免得他沉睡至死
27. 使你的眼目光明是什么意思？ 眼目光明就意味着从一个沮丧消沉黑暗的景况中变为一个光明的、 喜乐的、充满生命的光景 眼目光明就带来喜乐、真理的知识、对神应许的信心、以及从这 些事而来的生命与活力

新概念英语第二册视频讲解第13课:The Greenwood Boys.绿林少年第i页：课文文本The Greenwood Boys are a group of pop singers.At present ,they are visiting all parts of the country.They will be arriving here tomorrow.They will be coming by train and most of the young people in the town will be meeting them at the station.Tomorrow evening they will be singing at the Workers, Club.The Greenwood Boys will be staying for five days.During this time,they will give five performances.As usual,the police will have a difficult time.They will be trying to keep order.It is always the same on these occasions.参考翻译：“绿林少年〃是一个流行歌曲演唱团。

目前他们正在全国各地巡回演出，明天就要到达此地。

他们将乘火车来，镇上的大部分青年人将到车站迎接他们，明晚他们将在工人俱乐部演出“绿林少年〃准备在此逗留5天。

在此期间，他们将演出5场。

同往常一样，警察的日子将不好过，他们将设法维持秩序。

每逢这种场合，情况都是这样。

第2页：单词讲解New words and expressionsgroup n.小组，团体pop singer 流行歌手club n.俱乐部performance "演出occasion 爪场合group1）n.群，组，团体a group of peoplea group of girlsa group of trees a group of houses eg.A group of little girls was playing in the park. eg.A group of little girls were playing in the park. 2）（公司联营）集团a newspaper group 报业集团the transportation group 交通集团3）（流行音乐）乐团set of musicians performing pop music together a group of pop singers4）v.将……分类eg.He grouped his books into five fields5） v.将……聚集，使……成群eg.The pupils grouped around the teather.pop singer 流行歌手club n.俱乐部 a football club a workers, club a golf club join the club加入俱乐部night club 夜总会n.梅花（纸牌）the ten of clubs梅花牌的10点spade 黑桃heart 红桃diamond 方块call a spade a spade 实话实说performance n.表演，演出perform1）v.表演，行为表现act,playeg.They are performing on the stage.perform a trick表演特技（戏法）2）v.做，完成，履行（约定，命令等）perform one,s promiseperform an operationperform an experimentgive a good performanceeg.His performance of Hamlet was vevy good.occasion1）n.时刻，场合particular time at which an event takes placeon this occasion 在这种场合之下on that occasion 在那种场合之下2）n.机会，时间suitable or right timeoccasion for sth.eg.This is not an occasion for laughter. 现在不是笑的时候。

John WesleySERMON 85[text from the 1872 edition]ON WORKING OUT OUR OWN SALVATION"Work out your own salvation with fear and trembling; For it is God that worketh in you both to will and to do of his good pleasure." Phil. 2:12-13.1. Some great truths, as the being and attributes of God, and the difference between moral good and evil, were known, in some measure, to the heathen world. The traces of them are to be found in all nations; So that, in some sense, it may be said to every child of man, "He hath showed thee, O man, what is good; even to do justly, to love mercy, and to walk humbly with thy God." With this truth he has, in some measure, "enlightened every one that cometh into the world." And hereby they that "have not the law," that have no written law, "are a law unto themselves." They show "the work of the law," -- the substance of it, though not the letter, -- "written in their hearts," by the same hand which wrote the commandments on the tables of stone; "Their conscience also bearing them witness," whether they act suitably thereto or not.2. But there are two grand heads of doctrine, which contain many truths of the most important nature, of which the most enlightened Heathens in the ancient world were totally ignorant; as are also the most intelligent Heathens that are now on the face of the earth; I mean those which relate to the eternal Son of God, and the Spirit of God: To the Son, giving himself to be "a propitiation for the sins of the world;" and to the Spirit of God, renewing men in that image of God wherein they were created. For after all the pains which ingenious and learned men have taken (that great man, the Chevalier Ramsay, in particular) to find some resemblance of these truths in the immense rubbish of heathen authors, the resemblance is so exceeding faint, as not to be discerned but by a very lively imagination. Beside that, even this resemblance, faint as it was, is only to be found in the discourses of a very few; and those were the most improved and deeply-thinking men, in their several generations; while the innumerable multitudes that surrounded them were little better for the knowledge of the philosophers, but remained as totally ignorant even of these capital truths as were the beasts that perish.3. Certain it is, that these truths were never known to the vulgar, the bulk of mankind, to the generality of men in any nation, till they were brought to light by the gospel. Notwithstanding a spark of knowledge glimmering here and there, the whole earth was covered with darkness, till the Sun of Righteousness arose and scattered the shades of night. Since this day-spring from on high has appeared, a great light hath shined unto those who, till then, sat in darkness and in the shadow of death. And thousands of them in every age have known, "that God so loved the world, as to give his only Son, to the end that whosoever believeth on him should not perish, but have everlasting life." And being entrusted with the oracles of God, they have known that God hath also given us his Holy Spirit, who "worketh in us both to will and to do of his good pleasure."4. How remarkable are those words of the Apostle, which precede these! "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God," -- the incommunicable nature of God from eternity -- "counted it no act of robbery," -- (that is the precise meaning of the word,) no invasion of any other's prerogative, but his own unquestionable right, -- "to be equal with God." The word implies both the fullness and the supreme height of the Godhead; to which are opposed the two words, he emptied and he humbled himself. He "emptied himself" of that divine fullness, veiled his fullness from the eyes of men and angels; "taking," and by that very act emptying himself, "the form of a servant; being made in the likeness of man," a real man, like other men. "And being found in fashion as a man," -- a common man, without any peculiar beauty or excellency, -- "he humbled himself" to a still greater degree, "becoming obedient" to God, though equal with him, "even unto death; yea, the death of the cross:" The greatest instance both of humiliation and obedience. [Phil. 2:5-11]Having proposed the example of Christ, the Apostle exhorts them to secure the salvation which Christ hath purchased for them: "Wherefore, work out your own salvation with fear and trembling; For it is God that worketh in you both to will and to do of his good pleasure."In these comprehensive words we may observe,I. That grand truth, which ought never to be out of our of remembrance, "It is God that worketh in us, both to will and to do of his own good pleasure."II. The improvement we ought to make of it: "Work out your own salvation with fear and trembling."III. The connexion between them: "It is God that worketh in you;" therefore "work out your own salvation."I. 1. First. We are to observe that great and important truth which ought never to be out of our remembrance: "It is God that worketh in us both to will and to do of his good pleasure." The meaning of these words may be made more plain by a small transposition of them: "It is God that of his good pleasure worketh in you both to will and to do." This position of the words, connecting the phrase, of his good pleasure, with the word worketh, removes all imagination of merit from man, and gives God the whole glory of his own work. Otherwise, we might have had some room for boasting, as if it were our own desert, some goodness in us, or some good thing done by us, which first moved God to work. But this expression cuts off all such vain conceits, and clearly shows his motive to work lay wholly in himself-in his, own mere grace, in his unmerited mercy.2. It is by this alone he is impelled to work in man both to will and to do. The expression is capable of two interpretations; both of which are unquestionably true. First, to will, may include the whole of inward, to do, the whole of outward, religion. And if it be thus understood, it implies, that it is God that worketh both inward and outward holiness. Secondly, ,to will, may imply every good desire; to do, whatever results therefrom. And then the sentence means, God breathes into us every good desire, and brings every good desire to good effect.3. The original words, _~to ~thelein_ and _~to energein_, seem to favor the latter construction: _~to ~thelein_, which we render to will, plainly including every good desire, whether relating to our tempers, words, or actions; to inward or outward holiness. And _~to energein~~_, which we render to do, manifestly implies all that power from on high, all that energy which works in us every right disposition, and then furnishes us for every good word and work.4. Nothing can so directly tend to hide pride from man as a deep, lasting conviction of this. For if we are thoroughly sensible that we have nothing which we have not received, how can we glory as if we had not received it? If we know and feel that the very first motion of good is from above, as well as the power which conducts it to the end; if it is God that not only infuses every good desire, but that accompanies and follows it, else it vanishes away; then it evidently follows, that "he who glorieth" must "glory in the Lord."II. 1. Proceed we now to the Second point: If God worketh in you, then work out your own salvation. The original word rendered, work out, implies the doing a thing thoroughly. Your own; for you yourselves must do this,or it will be left undone forever. Your own salvation: Salvation begins with what is usually termed (and very properly) preventing grace; including the first wish to please God, the first dawn of light concerning his will, and the first slight transient conviction of having sinned against him. All these imply some tendency toward life; some degree of salvation; the beginning of a deliverance from a blind, unfeeling heart, quite insensible of God and the things of God. Salvation is carried on by convincing grace, usually in Scripture termed repentance;which brings a larger measure of self-knowledge, and a farther deliverance from the heart of stone. Afterwards we experience the proper Christian salvation; whereby, "through grace," we "are saved by faith;" consisting of those two grand branches, justification and sanctification. By justification we are saved from the guilt of sin, and restored to the favour of God; by sanctification we are saved from the power and root of sin, and restored to the image of God. All experience, as well as Scripture, shows this salvation to be both instantaneous and gradual. It begins the moment we are justified, in the holy, humble, gentle, patient love of God and man. It gradually increases from that moment, as "a grain of mustard-seed, which, at first, is the least of all seeds," but afterwards puts forth large branches, and becomes a great tree; till, in another instant, the heart is cleansed, from all sin, and filled with pure love to God and man. But even that love increases more and more, till we "grow up in all things into him that is our Head;" till we attain "the measure of the stature of the fullness of Christ."2. But how are we to work out this salvation? The Apostle answers, "With fear and trembling." There is another passage of St. Paul wherein the same expression occurs, which may give light to this: "Servants, obey your masters according to the flesh," -- according to the present state of things, although sensible that in a little time the servant will be free from his master, -- "with fear and trembling." This is a proverbial expression, which cannot be understood literally. For what master could bear, much less require, his servant to stand trembling and quaking before him? And the following words utterly exclude this meaning: "In singleness of heart;" with a single eye to the will and providence of God; "not with eye-service, as men-pleasers; but as servants of Christ, doing the will of God from the heart;" doing whatever they do as the will of God, and, therefore, with their might. (Eph. 6:5, &c.) It is easy to see that these strong expressions of the Apostle clearly imply two things: First, that everything be done with the utmost earnestness of spirit, and with all care and caution: (Perhaps more directly referring to the former word, _meta phobou~~~~_, with fear:) Secondly, that it be done with the utmost diligence, speed, punctuality, and exactness; not improbably referring to the latter word, _,meta tromou_, with trembling.3. How easily may we transfer this to the business of life, the working out our own salvation! With the same temper, and in the same manner, that Christian servants serve their masters that are upon earth, let other Christians labour to serve their Master that is in heaven: that is, First, with the utmost earnestness of spirit, with all possible care and caution; and, secondly, with the utmost diligence, speed, punctuality, and exactness.4. But what are the steps which the Scripture directs us to take, in the working out of our own salvation? The Prophet Isaiah gives us a general answer, touching the first steps which we are to take: "Cease to do evil; learn to do well." If ever you desire that God should work in you that faith whereof cometh both present and eternal salvation, by the grace already given, fly from all sin as from the face of a serpent; carefully avoid every evil word and work; yea, abstain from all appearance of evil. And "learn to do well:" Be zealous of good works, of works of piety, as well as works of mercy; family prayer, and crying to God in secret. Fast in secret, and "your Father which seeth in secret, he will reward you openly." "Search the Scriptures:" Hear them in public, read them in private, and meditate therein. At every opportunity, be a partaker of the Lord's Supper. "Do this in remembrance of him: and he will meet you at his own table. Let your conversation be with the children of God; and see that it "be in grace, seasoned with salt." As ye have time, do good unto all men; to their souls and to their bodies. And herein "be ye steadfast, unmovable, always abounding in the work of the Lord." It then only remains that ye deny yourselves and take up your cross daily. Deny yourselves every pleasure which does not prepare you for taking pleasure in God, and willingly embrace every means of drawing near to God, though it be a cross, though it be grievous to flesh and blood. Thus when you have redemption in the blood of Christ, you will "go on to perfection;" till "walking in the light as he is in the light," you are enabled to testify, that "he is faithful and just," not only to "forgive" your "sins," but to "cleanse" you from all unrighteousness." [1 John 1:9]III. 1. "But," say some, "what connexion is there between the former and the latter clause of this sentence? Is there not rather a flat opposition between the one and the other? If it is God that worketh in us both to will and to do, what need is there of our working? Does not his working thus supersede the necessity of our working at all? Nay, does it not render our working impracticable, as well as unnecessary? For if we allow that God does all, what is there left for us to do?"2. Such is the reasoning of flesh and blood. And, at first hearing, it is exceeding plausible. But it is not solid; as will evidently appear, if we consider the matter more deeply. We shall then see there is noopposition between these, "God works; therefore, do we work;" but, on the contrary, the closest connexion; and that in two respects. For, First, God works; therefore you can work. Secondly, God works, therefore you must work.3. First. God worketh in you; therefore you can work: Otherwise it would be impossible. If he did not work it would be impossible for you to work out your own salvation. "With man this is impossible," saith our Lord, "for a rich man to enter into the kingdom of heaven." Yea, it is impossible for any man, for any that is born of a woman, unless God work in him. Seeing all men are by nature not only sick, but "dead in trespasses and sins," it is not possible for them to do anything well till God raises them from the dead. It was impossible for Lazarus to come forth, till the Lord had given him life. And it is equally impossible for us to come out of our sins, yea, or to make the least motion toward it, till He who hath all power in heaven and earth calls our dead souls into life.4. Yet this is no excuse for those who continue in sin, and lay the blame upon their Maker, by saying, "It is God only that must quicken us; for we cannot quicken our own souls." For allowing that all the souls of men are dead in sin by nature, this excuses none, seeing there is no man that is in a state of mere nature; there is no man, unless he has quenched the Spirit, that is wholly void of the grace of God. No man living is entirely destitute of what is vulgarly called natural conscience. But this is not natural: It is more properly termed preventing grace. Every man has a greater or less measure of this, which waiteth not for the call of man. Every one has, sooner or later, good desires; although the generality of men stifle them before they can strike deep root, or produce any considerable fruit. Everyone has some measure of that light, some faint glimmering ray, which, sooner or later, more or less, enlightens every man that cometh into the world. And every one, unless he be one of the small number whose conscience is seared as with a hot iron, feels more or less uneasy when he acts contrary to the light of his own conscience. So that no man sins because he has not grace, but because he does not use the grace which he hath.5. Therefore inasmuch as God works in you, you are now able to work out your own salvation. Since he worketh in you of his own good pleasure, without any merit of yours, both to will and to do, it is possible for you to fulfil all righteousness. It is possible for you to "love God, because he hath first loved us;" and to "walk in love," after the pattern of our great Master. We know, indeed, that word of his to be absolutely true: "Without me ye can do nothing." But on the other hand, we know, every believer can say "I can do all things through Christ that strengtheneth me."6. Meantime let us remember that God has joined these together in the experience of every believer; and therefore we must take care, not to imagine they are ever to be put asunder. We must beware of that mock humility which teacheth us to say, in excuse for our wilful disobedience, "O, I can do nothing!" and stops there, without once naming the grace of God. Pray, think twice. Consider what you say. I hope you wrong yourself; for if it be really true that you can do nothing, then you have no faith. And if you have not faith, you are in a wretched condition: You are not in a state of salvation. Surely it is not so. You can do something, through Christ strengthening you. Stir up the spark of grace which is now in you, and he will give you more grace.7. Secondly, God worketh in you; therefore you must work: You must be "workers together with him," (they are the very words of the Apostle,) otherwise he will cease working. The general rule on which his gracious dispensations invariably proceed is this: "Unto him that hath shall be given; but from him that hath not," -- that does not improve the grace already given, -- "shall be taken away what he assuredly hath." (So the words ought to be rendered.) Even St. Augustine, who is generally supposed to favour the contrary doctrine, makes that just remark, _Qui fecit nos sine nobis, non salvabit nos sine nobis_:+ "He that made us without ourselves, will not save us without ourselves." He will not save us unless we "save ourselves from this untoward generation;" unless we ourselves "fight the good fight of faith, and lay hold on eternal life; "unless we "agonize to enter in at the strait gate," "deny ourselves, and take up our cross daily," and labour by every possible means to "make our own calling and election sure."8. "Labour" then, brethren, "not for the meat that perisheth, but for that which endureth to everlasting life." Say with our blessed Lord, though in a somewhat different sense, "My Father worketh hitherto, and I work." In consideration that he still worketh in you, be never "weary ofwell-doing." Go on, in virtue of the grace of God, preventing, accompanying, and following you, in "the work of faith, in the patience of hope, and in the labour of love." "Be ye steadfast and immovable, always abounding in the work of the Lord." And "the God of peace, who brought again from the dead the great Shepherd of the sheep," (Jesus,) "make you perfect in every good work to do his will, working in you what iswell-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever!"[Edited by Timothy Bryant, student at Northwest Nazarene College (Nampa, ID), with corrections by George Lyons for the Wesley Center for Applied Theology.]。

John WesleySERMON 106(text from the 1872 edition)ON FAITH"Without faith it is impossible to please him." Heb. 11:6.1. But what is Faith? It is a divine "evidence and conviction of things not seen;" of things which are not seen now, whether they are visible or invisible in their own nature. Particularly, it is a divine evidence and conviction of God, and of the things of God. This is the most comprehensive definition of faith that ever was or can be given; as including every species of faith, from the lowest to the highest. And yet I do not remember any eminent writer that has given a full and clear account of the several sorts of it, among all the verbose and tedious treatises which have been published upon the subject.2. Something indeed of a similar kind has been written by that great and good man, Mr. Fletcher, in his "Treatise on the various Dispensations of the Grace of God." Herein he observes, that there are four dispensations that are distinguished from each other by the degree of light which God vouchsafes to them that are under each. A small degree of light is given to those that are under the heathen dispensation. These generally believed, "that there was a God, and that he was a rewarder of them that diligently seek him." But a far more considerable degree of light was vouchsafed to the Jewish nation; inasmuch as to them "were entrusted" the grand means of light, "the oracles of God." Hence many of these had clear and exalted views of the nature and attributes of God; of their duty to God and man; yea, and of the great promise made to our first parents, and transmitted by them to their posterity, that "the Seed of the woman should bruise the serpent's head."3. But above both the heathen and Jewish dispensation was that of John the Baptist. To him a still clearer light was given; and he himself "a burning and shining light." To him it was given to "behold the Lamb of God, that taketh away the sin of tile world." Accordingly our Lord himself affirms, that "of all which had been born of women," there had not till that time arisen "a greater than John the Baptist." But nevertheless heinforms us, "He that is least in the kingdom of God," the Christian dispensation, "is greater than he." By one that is under the Christian dispensation, Mr. Fletcher means one that has received the Spirit of adoption; that has the Spirit of God witnessing "with his spirit, that he is a child of God."In order to explain this still farther, I will endeavour, by the help of God,First, To point out the several sorts of faith: And, Secondly, to draw some practical inferences.I. In the First place, I will endeavour to point out the several sorts of faith. It would be easy, either to reduce these to a smaller number, or to divide them into a greater. But it does not appear that this would answer any valuable purpose.1. The lowest sort of faith if it be any faith at all, is that of a Materialist, -- a man who, like the late Lord Kames, believes there is nothing but matter in the universe. I say, if it be any faith at all: for, properly speaking, it is not. It is not "an evidence or conviction of God," for they do not believe there is any; neither is it "a conviction of things not seen," for they deny the existence of such. Or if, for decency's sake, they allow there is a God, yet they suppose even him to be material. For one of their maxims is, _Jupiter est quodcunque vides_. "Whatever you see, is God." _Whatever you see!_ A visible, tangible god! Excellent divinity! Exquisite nonsense!2. The Second sort of faith, if you allow a Materialist to have any, is the faith of a Deist. I mean, one who believes there is a God, distinct from matter; but does not believe the Bible. Of these we may observe two sorts. One sort are mere beasts in human shape, wholly under the power of the basest passions, and having "a downright appetite to mix with mud." Other Deists are, in most respects, rational creatures, though unhappily prejudiced against Christianity: Most of these believe the being and attributes of God; they believe that God made and governs the world; and that the soul does not die with the body, but will remain for ever in a state of happiness or misery.3. The next sort of faith is the faith of Heathens, with which I join that of Mahometans. I cannot but prefer this before the faith of the Deists; because, though it embraces nearly the same objects, yet they are rather to be pitied than blamed for the narrowness of their faith. And their not believing the whole truth, is not owing to want of sincerity, but merely to want of light. When one asked Chicali, an old Indian Chief, "Why donot you red men know as much as us white men?" he readily answered, "Because you have the great Word, and we have not."4. It cannot be doubted, but this plea will avail for millions of modern Heathens. Inasmuch as to them little is given, of them little will be required. As to the ancient Heathens, millions of them, likewise were savages. No more therefore will be expected of them, than the living up to the light they had. But many of them, especially in the civilized nations, we have great reason to hope, although they lived among Heathens, yet were quite of another spirit; being taught of God, by His inward voice, all the essentials of true religion. Yea, and so was that Mahometan, and Arabian, who, a century or two ago, wrote the Life of Hai Ebn Yokdan. The story seems to be feigned; but it contains all the principles of pure religion and undefiled.5. But, in general, we may surely place the faith of a Jew above that ofa Heathen or Mahometan. By Jewish faith, I mean, the faith of those who lived between the giving of the law and the coming of Christ. These, that is, those that were serious and sincere among them, believed all that is written in the Old Testament. In particular, they believed that, in the fulness of time, the Messiah would appear, "to finish the transgression, to make an end of sin, and bring in everlasting righteousness."6. It is not so easy to pass any judgment concerning the faith of our modern Jews. It is plain, "the veil is still upon their hearts" when Moses and the Prophets are read. The god of this world still hardens their hearts, and still blinds their eyes, "lest at any time the light of the glorious gospel" should break in upon them. So that we may say of this people, as the Holy Ghost said to their forefathers, "The heart of this people is waxed gross, and their ears are dull of hearing, and their eyes they have closed ; lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal them." (Acts 28:27.) Yet it is not our part to pass sentence upon them, but to leave them to their own Master.7. I need not dwell upon the faith of John the Baptist, any more than the dispensation which he was under; because these, as Mr. Fletcher well describes them, were peculiar to himself. Setting him aside, the faith of the Roman Catholics, in general, seems to be above that of the ancient Jews. If most of these are volunteers in faith, believing more than God has revealed, it cannot be denied that they believe all which God has revealed, as necessary to salvation. In this we rejoice on their behalf: We are glad that none of those new Articles, which they added, at the Council of Trent, "to the faith once delivered to the saints, does somaterially contradict any of the ancient Articles, as to render them of no effect.8. The faith of the Protestants, in general, embraces only those truths as necessary to salvation, which are clearly revealed in the oracles of God. Whatever is plainly declared in the Old and New Testament is the object of their faith. They believe neither more nor less than what is manifestly contained in, and provable by, the Holy Scriptures. The word of God is "a lantern to their feet, and a light in all their paths." They dare not, on any pretence, go from it, to the right hand or to the left. The written word is the whole and sole rule of their faith, as well as practice. They believe whatsoever God has declared, and profess to do whatsoever he hath commanded. This is the proper faith of Protestants: By this they will abide, and no other.9. Hitherto faith has been considered chiefly as an evidence and conviction of such or such truths. And this is the sense wherein it is taken at this day in every part of the Christian world. But, in the mean time, let it be carefully observed, (for eternity depends upon it,) that neither the faith of a Roman Catholic, nor that of a Protestant, if it contains no more than this, no more than the embracing such and such truths, will avail any more before God, than the faith of a Mahometan or a Heathen; yea, of a Deist or Materialist. For can this "faith save him?" Can it save any man either from sin or from hell? No more than it could cave Judas Iscariot: No more than it could save the devil and his angels; all of whom are convinced that every title of Holy Scripture is true.10. But what is the faith which is properly saving; which brings eternal salvation to all those that keep it to the end? It is such a divine conviction of God, and the things of God, as, even in its infant state, enables every one that possesses it to "fear God and work righteousness." And whosoever, in every nation, believes thus far, the Apostle declares, is "accepted of him." He actually is, at that very moment, in a state of acceptance. But he is at present only a servant of God, not properly a son. Meantime, let it be well observed, that "the wrath of God" no longer "abideth on him.'11. Indeed, nearly fifty years ago, when the Preachers, commonly called Methodists, began to preach that grand scriptural doctrine, salvation by faith, they were not sufficiently a~pprized of the difference between a servant and a child of God. They did not clearly understand, that even one "who feareth God, and worketh righteousness, is accepted of him." In consequence of this, they were apt to make sad the hearts of those whom God had not made sad. For they frequently asked those who feared God, "Do you know that your sins are forgiven?" And upon their answering, "No,"immediately replied, "Then you are a child of time devil." No; this does not follow. It might have been said, (and it is all that can be said with propriety,) "Hitherto you are only a servant, you are not a child of God. You have already great reason to praise God that he has called you to his honourable service. Fear not. Continue crying unto him, `and you shall see greater things than these.'"12. And, indeed, unless the servants of God halt by the way, they will receive the adoption of sons. They will receive the faith of the children of God, by his ~revealing~ his only begotten Son in their hearts. Thus, the faith of a child is, properly and directly, a divine conviction, whereby every child of God is enabled to testify, "The life that I now live, I live by ~faith the Son of God, who loved me~, and gave himself for me." And whosoever hath this, the Spirit of God witnesseth with his spirit, that he is a child of God. So the Apostle writes to the Galatians: "Ye are the sons of God by faith. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father;" that is, giving you a childlike confidence in him, together with a kind affection toward him. This then it is, that (if St. Paul was taught of God, and wrote as he was moved by the Holy Ghost) properly constitutes the difference between a servant of God, and a child of God. "He that believeth,~" as a child of God, "hath the witness in himself." This the servant hath not. Yet let no man discourage him; rather, lovingly exhort him to expect it eve~ry moment.13. It is easy to observe, that all the sort of faith which we can conceive are reducible to one or other of the preceding. But let us covet the best gifts, ~and follow the most excellent way. ~There is no ~reason why you should be satisfied with the faith of a Materialist, a Heathen, or a Deist; nor, indeed, with that of a servant. I do not know that God requires it at your hands. Indeed, if you have received this, you ought not to cast it away; you ought not in anywise to undervalue it but to be truly thankful for it. Yet, in the mean time, beware how you rest here: Press on till you receive the Spirit of adoption: Rest not, till that Spirit clearly witnesses with your spirit, that you are a child of God.II. I proceed, in the Second place, to draw a few inferences from the preceding observations.1. And I would, First, infer, in how dreadful a state, if there be a God, is a Materialist~ one who denies not only the "Lord that bought him,~" but also the Lord that made him. "Without faith it is impossible to please God.~" But it is impossible he should have any faith at all; -- any conviction of any invisible world; for he believes there is no such thing; -- any conviction the being of a God; for a material God is no God at all.For you cannot possibly suppose the sun or skies to be God, any more than you can suppose a God of wood or stone. And, farther, whosoever believes all things to be mere matter must, of course, believe that all things are governed by dire necessity -- necessity that is as inexorable as the winds; as ruthless as the rocks~ as merciless as the waves that dash upon them, or the poor shipwrecked mariners! Who then shall help thee, thou poor desolate wretch, when thou art most in need of help? Winds, and seas, and ro~cks, and stor~ms~! Such are the best helpers which the Materialists can hope for!2. Almost equally desolate is the case of the poor Deist, how learned, yea, how moral, soever he be. For you, likewise, though you may not advert it, are really "without God in the world." See your religion, the "Religion of nature, delineated" by ingenious Mr. Wollaston; whom I remember to have seen when I was at school, attending the public service at theCharter-house chapel. Does he found his religion upon God? Nothing less. He founds it upon truth, abstract truth. But does he not by that expression mean God? No; he sets him out of the question, and builds a beautiful castle in the air, without being beholden either to Him or his word. See your smooth-tongued orator of Glasgow, one of the most pleasing writers of the age! Has he any more to do with God, on his system, than Mr. Wollaston.? Does he deduce his "Idea of Virtue~' from him, as the Father of Lights, the Source of all good? Just the contrary. He not only plans his whole theory without taking the least notice of God, but toward the close of it proposes that question, "Does the having an eye to God in an action enhance the virtue of it?'~ He answers, "No; it is so far from this, that if in doing a virtuous, that is, a benevolent, action, a man mingles a desire to please God, the more there is of this desire, the less virtue there is in that action?" Never before did I meet with either Jew, Turk, or Heathen who so flatly renounced God as this Christian Professor!3. But with Heathens, Mahometans, and Jews we have at present nothing to do; only we may wish that their lives did not shame many of us that are called Christians. We have not much more to do with the members of the Church of Rome. But we cannot doubt, that many of them, like the excellent Archbishop of Cambray, still retain (notwithstanding many mistakes) that faith that worketh by love. And how many of the Protestants enjoy this, whether members of the Church of England, or of other congregations? We have reason to believe a considerable number, both of one and the other, (and, blessed be God, an increasing number,) in every part of the land.4. One more, I exhort you that fear God and work righteousness, you that are servants~ of God, First, flee fro~m all sin, as ~from the face of a serpent; beingQuick as the apple of an eye,The slightest touch of sin to feel;and to work righteousness, to the utmost of the power you now have~ to abound in works both of piety and mercy: And, Secondly, continually to cry to God, that he would reveal his Son in your hearts, to the intent you may be no more servants but sons; having his love shed abroad in your hearts, and walking in "the glorious liberty of the, children~ of~ God."~~5. I exhort you, Lastly, who already feel the Spirit of God~~~~~~witnessing with your spirit that you are the children of God, follow the advice of the Apostle: Walk in all the good works whereunto ye are created in Christ Jesus. And then, "leaving the principles of the doctrine of Christ, and not laying again the foundation of repentance from dead works, and of faith toward God," go on to perfection. Yea, and when ye have attained a measure of perfect love, when God has circumcised your hearts, and enabled you to love him with all your heart and with all your soul, think not of resting there. That is impossible. You cannot stand still; you must either rise or fall; rise higher or fail lower. Therefore the voice of God to the children of Israel, to the children of God, is, "Go forward!" "Forgetting the things that ~are behind, and reachingfo~rward unto those that are before, press on to the mark, for the prize of your high calling of God in Christ Jesus!"[Edited by Dave Rotz (student at Northwest Nazarene College) and George Lyons of Northwest Nazarene College (Nampa, Idaho) for the Wesley Center for Applied Theology.]。

典范英语3b第十三课In the bustling city, a young boy named Jack discovered a peculiar book in the library. Its pages were filled withtales of adventure and mystery, inviting him to explore the unknown.One story, in particular, caught his eye—a tale of a brave knight who saved a kingdom from a fearsome dragon. Jack was captivated by the knight's courage and the magic that surrounded him.As he turned the pages, the words seemed to come alive, transporting Jack to the very heart of the story. He could almost feel the heat of the dragon's breath and the chill of the enchanted forest.In the final chapter, the knight faced his greatest challenge—a battle with the dragon atop a towering mountain. Jack's heart raced as he read, his imagination fueling the vivid scenes in his mind.The battle was fierce, but in the end, the knight emerged victorious, his bravery and determination prevailing. Jack felt a surge of pride for the knight, as if he himself had been part of the epic journey.Closing the book, Jack realized that the stories he read were more than just words on a page. They were windows toother worlds, lessons in courage, and a reminder that even the smallest of us can make a difference.Inspired by the knight's journey, Jack decided to embark on his own adventures, starting with the small acts of kindness and bravery in his everyday life. The book had sparked a flame within him, one that would guide him through his own life's challenges.As the sun set, Jack left the library with a newfound sense of purpose. He knew that the stories he had read would stay with him forever, shaping his dreams and inspiring him to be the best version of himself.。

不要畏惧明天, 因为神已在那里。 Do not be afraid of Tomorrow, because God is already there.
你现在所追求的, 值得基督为它死吗？ What you want to own, worth Christ to die for it?
敬拜提醒我们生命的价值, 但世界却使我们忘记它。 Worship remind us the value of our life, yet the world let us forget about it.
当撒旦提起你的过去时, 请提醒它的未来。 If Satan mentioned about your past, remind him his future.
当把你的一切献给基督, 因为祂把祂的一切都给了你。 You should give everything of yours to Christ as He gave you everything He has already .
你不是幸运, 是蒙福。 You are not lucky, you are blessed.
我虽不知道未来掌管着什么, 但我知道谁掌管着未来。 Although I do not know what future will handle. But I do know who is handling the future.
那些只在星期天呼唤”天父”的人, 在一星期余下的日子里活得像孤儿。 Those who only call upon “Heavenly Father” on Sunday, the rest of the week, they are like orphans.
神的应许像夜空里的星星。 夜越深,星星的光芒越亮。 God’s promises are like the stars in the sky, the darker the night is, the more shine the stars are.

13 Laurie makes trouble and Jo makes peaceLaurie quickly realized that Jo was keeping a secret which she refused to tell him，but he guessed the secret was about Meg and Mr Brooke，and was annoyed that his tutor had said nothing．He began to make some private plans of his own．Meg，meanwhile，was busy getting things ready for her father's return，but a change suddenly seemed to come over her．For a day or two，she jumped when she was spoken to，and there was a worried look on her face．Then a letter arrived for her，and a few minutes later Mrs March and Jo saw Meg staring at it with a frightened face．'My child，what is it？'said Mrs March．'It's a mistake-he didn't send it．Jo，how could you do it？'Meg hid her face in her hands and cried．'Me？I've done nothing，'said Jo．'What's she talking about？'Meg pulled another letter from her pocket and threw it at Jo．'Y ou wrote it，and that bad boy helped you．How could you be so cruel and mean to us both？'Jo and her mother read the letter which had been in Meg's pocket．My dearest Meg，I can no longer hide my love for you，and must know your answer before I return．I cannot tellyour parents yet，but I think they will agree if they know that we love one another．Mr Laurence will help me find a good job，and then，my sweet girl，you will make me happy．Say nothing to your family yet，but send a word of hope tome through Laurie．Y our loving John．'That terrible boy！'said Jo．'I'll make him sorry．'But her mother said，'Wait，Jo．Are you sure this is nothing to do with you？''I never saw the letter before！'said Jo．'But Mr Brooke wouldn't write stupid things like that．''It's like his writing，'said Meg unhappily，looking at the second letter in her hand．'Oh，Meg，you didn't answer it？'said Mrs March．'Y es，I did！'cried Meg，hiding her face again．'Let me get that wicked boy！'shouted Jo．Mrs March sat beside Meg．'Tell me everything．''Laurie brought the first letter，'said Meg．'He didn't seem to know anything about it．I was going to tell you，but I remembered how you liked Mr Brooke and thought it would be all right to keep my little secret for a while．Now I can never look him in the face again．''What did you write to him？'asked Mrs March．'I only said that I was too young to do anything，and that I didn't wish to have secrets from you so he must speak to Father．I thanked him for his kindness and said I would be his friend，but nothing more，for a long time．'Mrs March smiled and looked pleased．Jo laughed．'What did he reply to that？''He writes here that he never sent any love letter，and is sorry that my sister Jo should play games with us like this，'said Meg．'It's a very kind letter，but imagine how awful I feel．''I don't believe Brooke saw either of those letters，'said Jo．'Laurie wrote them both and he's keeping yours because I won't tell him my secret．''Go and fetch Laurie，Jo，'said Mrs March．'I'll put a stop to all this at once．'A way ran Jo，and Mrs March gently told Meg Mr Brooke's real feelings．'Now，dear，do you love him enough to wait until he can make a home for you？''I'm frightened and worried，'answered Meg．'I don't want anything to do with love for a long time-perhaps never．If John doesn't know about all this，don't tell him，and please make Jo and Laurie keep quiet．'Mrs March tried to calm her daughter，but as soon as Meg heard Laurie coming back with Jo，she ran out of the room，and Mrs March saw the boy alone．When Laurie saw Mrs March's angry face，he guessed the reason．Jo waited outside the room as，inside，the voices rose and fell for half an hour．But the girls never knew what was said．When they were called in，Laurie apologized to Meg，and told her that Mr Brooke knew nothing about either of the two letters．'Please forgive me，Meg，'he said．'I'll try，'said Meg，'but I didn't think you could be so unkind．'Laurie looked so sorry that Jo wanted to forgive him straight away，but she said nothing and refused even to look at him．When he went away，looking hurt and unhappy，Jo wished she had been more forgiving．She could never stay angry for long，so after a while she hurried over to the big house，taking with her as an excuse one of Mr Laurence's books that she had borrowed．'Is Mr Laurence in？'Jo asked a servant．'Y es，miss，but you can't see him，'said the servant．'Why？Is heill？'said Jo．'No，miss，but he's been arguing with Mr Laurie．''Where's Laurie？'said Jo．'He's shut in his room，and he won't come out．''I'll go and see what's the matter，'said Jo．'I'm not afraid of either of them．'She went upstairs and knocked on Laurie's door．'Stop that！' shouted Laurie．Jo immediately knocked again and the door flew open．She stepped inside before Laurie could stop her．'I've come to say that I forgive you，'she said，'and I won't stay angry with you．''Oh，'said Laurie．'Thank you．''What's wrong？'she said，seeing his unhappy face．'I wouldn't tell Grandfather why your mother wanted to see me，because I promised her not to tell anyone，' he said．'But then Grandfather tried to shake the truth out of me，so I came up here and shut myself in．''I expect he's sorry he did that，'said Jo．'Go down and say you're sorry．I'll help you．''No，I won't！'said Laurie angrily．'I was sorry about Meg，and I asked her to forgive me，but I won't do it again when I'm not the one who is wrong．He ought to believe me when I say I can't tell him something．I don't like being shaken like that，and I won't go down until he apologizes．''Listen，if I get your grandfather to apologize for shaking you，will you go down？'said Jo．'Y es，but you won't do it，'answered Laurie．'If I can manage the young one，then I can manage the old one，'Jo said to herself as she went downstairs．'Come in！'said Mr Laurence，when she knocked on his door．'It's me，sir，' said Jo．'I'm returning a book．''Do you want any more？'said the old man，looking annoyed but trying not to show it．'Y es，please，'said Jo．And she pretended to look for an-other bookwhile Mr Laurence stared at her crossly．'What's that boy been doing？'he asked suddenly．'He won't tell me．''He did do something wrong and we forgave him，'said Jo，'but we all promised not to say a word to anyone．''He must not hide behind a promise from you soft-hearted girls，'said the old gentleman．'Tell me，Jo．''I can't，sir，because Mother has ordered me not to，'said Jo．'And if I tell you，it will make trouble for someone else，not Laurie．'This seemed to calm the old man．'Then I'll forgive him，'he said after a moment．'He's a difficult boy and hard to manage，you know．''So am I，'said Jo，'but a kind word always helps．''Y ou think I'm not kind to him？'he said sharply．'Too kind，very often，'said Jo，a little afraid，'but just a bit quickto be angry with him sometimes．'The old gentleman looked a little ashamed．'Y ou're right，I am．Although I love the boy，I find it hard to be patient with him sometimes．Bring him down and tell him it's all right．I'm sorry I shook him．''Why not write him an apology，sir？'said Jo．'He says he won't come down until he's got one．'Mr Laurence gave her another sharp look，but then smiled and put on his glasses．'Here，give me a bit of paper，' he said．The words were written and Jo kissed the old man's cheek．Then she went upstairs and put the letter under Laurie's door．But he came out before she was gone．'Well done，Jo，'he said．'Did he shout at you？''No，he was quite calm，'said Jo．'Now，go and eat your dinner．Y ou'll both feel better after it．'Everyone thought the matter was ended，but although others forgot it，Meg remembered．She never talked about Laurie's tutor but she thought of him often and dreamed her dreams．And once，when Jo was looking for something in her sister's desk，she found a bit of paper with'Mrs John Brooke written on it over and over again．'Oh，dear！'said Jo．13 罗瑞惹麻烦琼平息事端罗瑞很快意识到，琼有秘密在瞒着他，她拒绝向他透露，可他猜想那秘密是关于麦格和布鲁克先生的。

The Ghost Ship1 --- The ghost shipOne day Ernie was late for school. He ran up School Hill and slipped through the hole in the fence. He hoped the Head wouldn’t see him.‘Wow!’ Ernie gasped. There was a ghost ship floating about in the playground. It was much like an ordinary ship, but white and see-through. He knew that it couldn’t be real.The ghost ship was tied to one of the netball posts（柱子）. A strange glow came from it, and it rocked（摇晃）up and down as if it was riding invisible（看不见的）waves. A ghost seagull flew around it. ‘Ahoy there, ghost ship!’ Ernie cried bravely.A ghost’s head popped out（从窗边探出头来）from a window. ‘Who said that?’ the ghost asked. ‘I did!’ said Ernie. ‘But you’re not supposed to be able to see me!’ the ghost gasped. Then the ghost thought again. ‘Are you sure you can see me?’ the ghost asked. ‘Quite sure,’ Ernie said.The window slammed（哐的一声）shut. ‘I spoke to a ghost!’ Ernie shouted. Mrs Wiggins, the caretaker, heard Ernie shout. She came running out to the playground. ‘I sp-sp-spoke to a ghost!’Ernie stuttered. ‘Shhh! Don’t tell anyone,’ said Mrs Wiggins. ‘Why not?’ Ernie asked.‘I don’t want you upsetting the small ones in Class One!’ Mrs Wiggins said.‘But the ghost ship’s parked（停车）in the playground,’ Ernie said. ‘They’ll see it when they come out at break.’‘Not everyone can see it,’ said Mrs Wiggins.‘Well, I can,’ Ernie told her. ‘Then that makes two of us,’ sighed Mrs Wiggins.Mrs Wiggins marched up to the ghost ship. ‘Ship ahoy!’ called Mrs Wiggins.The window popped open, and out looked the same ghost as before.‘Ahoy, there, Mrs Wiggins,’ the ghost said, politely.‘Captain Pegleg!’ Mrs Wiggins scolded. ‘You promised that no one else but me could see you. But one of the children from Class Four just has! Haven’t you, Ernie?’‘Yes,’ Ernie said, ‘I just have.’‘Well, it can happen, you know,’ the Captain said, sounding upset. ‘Not often, but sometimes it happens.’‘You can’t keep sailing in here if people can see you!’ Mrs Wiggins said, firmly.‘I can’t help sailing in here,’ the Captain told her. ‘Why not?’ Ernie asked.‘There’s just me on board!’ said the Captain. ‘I can’t sail her alone, so I have to go where she blows. I just wish she’d blow in here more often. Then I could hunt for my treasure.’ The Captain went on, ‘I’m doomed to sail the seas forever until I find my lost treasure. I know it’s here because that’s what it says on my map.’‘You’d better find it this time, or else!’ warned Mrs Wiggins. The window snapped shut.‘Ghost treasure!’ said Ernie. ‘Wait till I tell this to Class Four!’2 --- ‘We can’t see it!’Everyone had to wait until break time to see the ghost ship. They rushed out of class and into the playground. ‘There it is!’ Ernie shouted, pointing at the ghost ship. Everyone took a good look. They saw the bins and the fence, but they couldn’t see any ship. ‘We can’t see it,’ said Louie. ‘But there IS a ghost ship!’ Ernie said, looking at it, and through it, both at the same time. The ghost ship was see-through and fuzzy.‘There’s no ghost ship here!’ said Louie. The ghost seagull flew down and landed on Louie’s head. ‘A ghost seagull just landed on your head!’ Ernie told Louie.‘Oh no it didn’t!’ said Louie, who couldn’t see it, or feel it.‘OH YES IT DID!’ Ernie shouted. ‘OH NO IT DIDN’T!’ roared everyone else.They laughed at Ernie for making up stories about ghost seagulls and ships. Then they ran off to play.Along came Jade, the smallest and cleverest girl in Class Four. ‘What’s that ghost ship doing here?’ she asked Ernie. ‘You can se it too!’ Ernie gasped. ‘Of course I can,’ said Jade.‘No one else can, but me and Mrs Wiggins,’ Ernie said. ‘It’s Captain Pegleg’s ship and he’s doomed to sail the sea forever, until he finds his lost treasure. He thinks he left it around here.’‘We could help him to find it,’ said little Jade. ‘How?’ Ernie asked.‘My dad has books about treasure hunting,’ said Jade. ‘We’ll look in his books and find out what to do.’‘Ghost treasure hunt starts right now!’ shouted Ernie.‘Ghost treasure hunt starts when we’ve looked at Dad’s books!’ said Jade.The bell went for the start of lessons. ‘After school!’Jade told him. ‘After school, and no mucking about!’3 --- The treasure huntAfter school, they went to Jade’s house and got out her dad’s books about treasure hunting. ‘That’s how we’ll do it!’ said Jade, showing Ernie a page in one of the books.‘But we haven’t got one of those,’ Ernie said, pointing at the metal detector.‘My dad has,’Jade said. ‘He uses it when he hunts for old coins and things on the beach. That’s why he has all these books about treasure hunting.’They ran back up School Hill to the school. Ernie was carrying a spade（铁锹）and Jade had a big bag, with the metal detector in it.‘Captain Pegleg!’ Ernie called. The Captain was on deck. ‘You again!’said Captain Pegleg. ‘Can you still see me?’‘Yes,’ Ernie said.‘We know you can’t stop sailing till you find your ghost treasure,’ Jade told the Captain.‘We want to help you find it,’ Ernie added. ‘But first we want to look at your map,’ said Jade. The map was ripped and torn, with lots of holes in it.‘The ghost seagull got at it!’ Captain Pegleg said.‘It says: X Marks the treasure on the map,’ said Jade, ‘but I don’t see any X.’‘The ghost seagull pecked out my X. I can’t remember where it was,’ sighed Captain Pegleg. ‘I can’t even find Treasure Island… But I’m sure this is where it used to be.’‘It is!’ said little Jade, and she grinned. ‘Treasure Island is here, where we’re standing!’‘How do you know?’ asked Ernie. ‘Look!’ Jade said, and she drew on the back of the Captain’s map. ‘The bit sticking up is School Hill!’ she told Ernie. ‘Where our houses are now, used to be under the sea, years ago. My dad told me.’‘We still don’t know where to look!’Ernie said. ‘We could dig all day and never find the treasure.’‘We’ll use my dad’s metal detector,’ explained Jade. ‘It’ll go ping when we’re near the treasure.’‘If metal detectors work（有效，适用）on ghost gold!’ muttered Ernie.‘Well, it might work,’ said Jade. ‘At least we can try.’So they looked for the treasure …But they didn’t find it …so they looked again …and again …… They looked again … and again …Then PING PING PING went the metal detector. It was the treasure!They dug up Captain Pegleg’s ghost treasure chest（箱子）filled with gold. It was ghost gold, so it wasn’t as heavy as real gold. They started to carry it back to the ship.At least, that’s what they started to do. But as they were walking back towards the school, the ghost treasure chest began fading away. Captain Pegleg began fading, too.‘Goodbye, Captain Pegleg,’ Jade whispered.‘The ghost ship faded away because we found Captain Pegleg’s treasure,’Ernie told Class Four the next day. ‘There never was a ghost ship,’ said Louie.‘Oh yes, there WAS!’ shouted Ernie. ‘Oh no, there WASN’T!’ shouted everyone else.Somewhere else, somewhere far away, a ghost seagull cried. But nobody heard it, except Ernie and Jade and Mrs Wiggins.。

UNIT13We'retryingtosavetheearth原文与翻译《牛津初中英语》充分体现了《新课标》的诸多精神。

该教材具有两大特点。

下面是小偏整理的UNIT13We'retryingtosavetheearth 原文与翻译，感谢您的每一次阅读。

UNIT13We'retryingtosavetheearth原文与翻译SectionA1bListenandcompletethesentences.Tony:Hey,Mark,maybewecouldgoswimmingintheriverlaterthi safternoon.Mark:Idon’tthinkIwanttogo,Tony.Tony:Whynot?Mark:Iwastherelastweekendandtheriverwasreallydirty.Eventh ebottomoftheriverwasfullofrubbish,andtherewerenomorefishforf ishermentocatch.Tony:Noway!Itusedtobesoclean.Infact,ithasalwaysbeentheni cestriverinthistown.Mark:Notanymore.Ithinkpeoplearethrowinglitterintotheriver. Factoriesarealsoputtingwasteintotheriver.Tony:That’sterrible!Weshouldwritetothegovernment.Theys houldclosedownthefactories.Mark:Goodidea!ButIthinkeveryoneinthistownshouldhelptocl eanuptheriver,too.Everyoneshouldplayapart,notjustthegovernm entSectionA2aListentotheinterview.thekindsofpollutionthatJasonandSusan talkabout.Interviewer:T odaywe’retalkingtoJason andSusanaboutenvir onmentalproblems.JasonandSusan,canyoutellusaboutsomeofth eproblemsyou’veseen?Jason:Ithinkoneproblemisthattheairisbadlypolluted.Ihardlye verseeblueskiesanymore.Susan:Yes,andIusedtoseethestarsclearly.Interviewer:Whatdoyouthinkhascausedthisproblem?Susan:Well,therearemorecarsontheroadthesedays.Jason:Andfactoriesthatburncoalalsopollutetheairwithalotofb lacksmoke.Interviewer:Whatotherproblemsdoyousee?Susan:Iguessthere’stoomuchrubbishandwasteinthestreets.Jason:Yes!Everydaypeoplearethrowingawaythingslikewoode nchopsticks,plasticbowlsandplasticbags.Susan:They’realsolitteringinpublicplaces,forexample,durin gpicnicsinparks.Thisisturningbeautifulplacesintouglyones.Interviewer:You’reright.Theseareseriousproble msforourenv ironment.Next,let’stalkaboutthethingswecandotohelp.SectionA2bListenagainandcompletethesentences.Interviewer:T odaywe’retalkingtoJasonandSusanaboutenvir onmentalproblems.JasonandSusan,canyoutellusaboutsomeofth eproblemsyou’veseen?Jason:Ithinkoneproblemisthattheairisbadlypolluted.Ihardlye verseeblueskiesanymore.Susan:Yes,andIusedtoseethestarsclearly.Interviewer:Whatdoyouthinkhascausedthisproblem?Susan:Well,therearemorecarsontheroadthesedays.Jason:Andfactoriesthatburncoalalsopollutetheairwithalotofb lacksmoke.Interviewer:Whatotherproblemsdoyousee?Susan:Iguessthere’stoomuchrubbishandwasteinthestreets.Jason:Yes!Everydaypeoplearethrowingawaythingslikewoodenchopsticks,plasticbowlsandplasticbags.Susan:They’realsolitteringinpublicplaces,forexample,d urin gpicnicsinparks.Thisisturningbeautifulplacesintouglyones.Interviewer:You’reright.Theseareseriousproblemsforourenv ironment.Next,let’stalkaboutthethingswecandotohelp.SectionA2dRoleplaytheconversation.JasonandSusan,whatareyourideasforsolvingtheseproblems?Well,tocutdownairpollution,weshouldtakethebusorsubwayin steadofdriving.Yeah,orrideabike.Thereareotheradvantagesofbikeriding.It'sg oodforhealthitdoesn'tanythingGreatideas!Whataboutwastepollution?Mmm,Ithinksimplethingslikebringingabagtogoshoppingcan help.Istarteddoingthatayearago.Me,tooAlso,Inevertakewoodenchopsticksorplasticforkswhen Ibuytakeawayfood.Iusetheonesathome.Andremembertothrowrubbishinthebinsandkeeppublicplace scleanandbeautifulforeveryone.Sotogether,ouractionscanmakeadifferenceandleadtoabetter future!SectionA3aReadthepassageaboutsharksandcompletethefactsheetbelow.SavetheSharks!Manyhaveheardofsharkfinsoup.Thisfamousandexpensivedis hisespeciallypopularinsouthernChina.Butdoyourealizethaty ou’r ekillingawholesharkeachtimeyouenjoyabowlofsharkfinsoup?Whenpeoplecatchsharks,theycutofftheirfinsandthrowthesha rkbackintotheocean.Thisisnotonlycruel,butalsoharmfultotheenvir onment.Withoutafin,asharkcannolongerswimandslowlydies.Sharksar eatthetopofthefo odchainintheocean’secosystem.Iftheirnumber sdroptoolow,itwillbringdangertoalloceanlife.Manybelievethatsharkscanneverbeendangeredbecausethey arethestrongestintheirfoodchain.Butinfact,around70millionshark sarecaughtandtradedinthisindustryeveryyear.Thenumbersofsomekindsofsharkshavefallenbyover90percen tinthelast20to30years.Environmentalprotectiongroupsaroundthe world,suchasWildAidandtheWWF,areteachingthepublicabout“fi nning”.Theyhaveevenaskedgovernmentstodeveloplawstostopthesal eofsharkfins.Sofar,noscientificstudieshaveshownthatsharkfinsare goodforhealth,sowhyeatthem?Helpsavethesharks!SectionB1cListenandcheck(√)thethingsthatJuliaandJacktalkabout.Jack:Turnoffthelights,Julia.Itsaveselectricity.Julia:Oh,Iusuallydothat.Iwasjustinahurry.Jack:Isee.I’vejustreadabookwh ichgivesideasabouthowweca nsavetheenvironment.Forexample,youshouldturnofftheshowerw henyou’rewashingyourhair.Julia:Oh,Iwouldneverdothat.Ihaveveryshorthair.Itonlytakesaf ewminutestowash.Whatelsedoesitsay?Jack:Youshouldtakeyourownbagswhenyougoshopping.Julia:Oh,that’seasy.I’lldothatfromnowon.Whatelse?Jack:Peopleshouldstopridingincarsandstartridingbikes.Julia:Noway!Itwouldtakeme45minutestogettoschoolbybike!Jack:Butit’sgoodfortheenvironment!Besides,Ilikeridingmybi ke.Julia:Yes,andyoualsoliveclosetoschool!SectionB1dListenagain.Check(√)thethingsthatJuliaisdoingnow,thethings shewilldointhefutureandthethingsshewouldneverdo.Jack:Turnoffthelights,Julia.Itsaveselectricity.Julia:Oh,Iusuallydothat.Iwasjustinahurry.Jack:Isee.I’vejustreadabookwhichgiveside asabouthowweca nsavetheenvironment.Forexample,youshouldturnofftheshowerw henyou’rewashingyourhair.Julia:Oh,Iwouldneverdothat.Ihaveveryshorthair.Itonlytakesaf ewminutestowash.Whatelsedoesitsay?Jack:Youshouldtakeyourownbagswhenyougoshopping.Julia:Oh,that’seasy.I’lldothatfromnowon.Whatelse?Jack:Peopleshouldstopridingincarsandstartridingbikes.Julia:Noway!Itwouldtakeme45minutestogettoschoolbybike!Jack:Butit’sgoodfortheenvironment!Besides,Ilikeridingmybi ke.Julia:Yes,andyoualsoliveclosetoschool!SectionB2bReadthepassageandcompletethechartbelow.Rethink,Reuse,Recycle!Doyouoftenthrowawaythingsyoudon’tneedanymore?Have youeverthoughtabouthowthesethingscanactuallybeputtogoodu se?Nothingisawasteifyouhaveacreativemind.Youhaveprobablyn everheardofAmyHayes,butsheisamostunusualwoman.Shelivesin ahouseintheUKthatshebuiltherselfoutofrubbish.Thewindowsanddoorscomefromoldbuildingsaroundhertow nthatwerepulleddown.Thetopofthehouseisanoldboatturnedupsi dedown.Andthegateinfrontofherhouseismadeofrocksandoldglas sbottles.AmyrecentlywonaprizefromtheHelpSaveOurPlanetSociety.Thepresidentsaid,“Amyisaninspirationtousall.”Amyisn’ttheonlyonewhoisgoodatrecycling.JessicaWongfro mHongKongusesoldclothesthatpeop ledon’twearanymoretoma kebags.Shehasbeendoingthisforafewyearsnow.Sheopenedasmallshopwhereshesellsherbags,andshehasalso setupawebsitetosellthemonline.Sheespeciallylikestouseoldjeanst omakehandbags.Herbagsarecuteanduseful.“Iplantowriteabookaboutnewwaystouseoldclothes,”shesai d.“Ihopepeoplecanreadmybookandenjoyit!”WangTaosetupasmallbusinessinShanghaifouryearsago.Heisk nownforusingironandothermaterialsfromoldcarstomakebeautifu lartpieces.Somearelargepiecesthatlooklikeanimalsorhumans,and somearesmallerpiecesyoucanputathome.Themorepopularworks canevenbeseeninartshopsaroundthecity.WangTaohopestosetupa“metalart”themeparktoshowpeop letheimportanceofenvironmentalprotection.Notonlycantheartbri nghappinesstoothers,butitalsoshowsthatevencold,hardironcanb ebroughtbacktolifewithalittlecreativity.翻译：SectionA2d采访者：贾森和苏珊，对于解决这些问题，你们有什么想法?贾森：为了减少空气污染，我们应该乘坐公共汽车或者地铁，而不是开车。

新概念英语四册课堂笔记：Lesson 13 ThamesWatersL13 Thames WatersOxford has been ruined by the motor industry. The peace which Oxford once knew, and which a great university city should always have, has been swept ruthlessly away; and no benefactions and research endowments can make up for the change in character which the city has suffered. At six in the morning the old courts shake to the roar of buses taking the next shift to Cowley and Pressed Steel, great lorries with a double deck cargo of cars for export lumber past Magdalen and the University Church. Loads of motor-engines are hurried hither and thither and the streets are thronged with a population which has no interest in learning and knows no studies beyond servo-systems and distributors, compression ratios and camshafts.Theoretically the marriage of an old seat of learning and tradition with a new and wealthy industry might be expected to produce some interesting children. It might have been thought that the culture of the university would radiate out and transform the lives of the workers. That this has not happened may be the fault of the university, for at both Oxford and Cambridge the colleges tend to live in an era which is certainly not of the twentieth century, and upon a planet which bears little resemblance to the war-torn Earth. Wherever the fault may lie the fact remains that it is the theatre at Oxford and not at Cambridge which is on the verge of extinction, and the only fruit of the combination ofindustry and the rarefied atmosphere of learning is the dust in the streets, and a pathetic sense of being lost which hangs over some of the colleges.。

John WesleySERMON 110[text from the 1872 edition]ON THE DISCOVERIES OF FAITH"Now~ faith is the ev~idence of things not seen." Heb. 11:1.1. For many ages it has been allowed by sensible men, _N~ihil est in intellectu quod non fuit prius in sensu_: That is, "There is nothing in the understanding which was not first perceived by some of the senses." All the knowledge which we naturally have is originally derived from our senses. And therefore those who want any sense cannot have the least knowledge or idea of the objects of that sense; as they that never had sight have not the least knowledge or conception of light or colours. Some indeed have of late years endeavoured to prove that we have innate ideas,~ not derived from any of the senses, but coeval with the understanding. But this point has been now thoroughly discussed by men of the most eminent sense and learning. And it is agreed by all impartial persons that, although some things are so plain and obvious that we can very hardly avoid knowing them as soon as we come to the use of our understanding, yet the knowledge even of these is not innate, but derived from some of our senses.2. But there is a great difference between our senses, considered as the avenues of our knowledge. Some of them have a very narrow sphere of action, some a more extensive one. By feeling we discern only those objects that touch some part of our body; and consequently this sense extends only to a small number of objects. Our senses of taste and smell(which some count species of feeling) extend to fewer still. But on the other hand our nobler sense of hearing has an exceeding wide sphere of action; especially in the case of loud sounds, as thunder, the roaring of the sea, or the discharge of cannon; the last of which sounds has been frequently heard at the distance of near an hundred miles. Yet the space to which the hearing itself extends is small, compared to that through which the sight extends. The sight takes in at one view, not only the most unbounded prospects on earth, but also the moon, and the other planets, the sun, yea, the fixed stars; though at such an immeasurable distance, that they appear no larger through our finest telescopes than they do to the naked eye.3. But still none of our senses, no, not the sight itself, can reach beyond the bounds of this visible world. They supply us with such knowledge of the material world as answers all the purposes of life. But as this was the design for which they were given, beyond this they cannot go. They furnish us with no information at all concerning the invisible world.4. But the wise and gracious Governor of the worlds, both visible and invisible, has prepared a remedy for this defect. He hath appointed faith to supply the defect of sense; to take us up where sense sets us down, and help us over the great gulf. Its office begins where that of sense ends. Sense is an evidence of things that are seen; of the visible, the material world, and the several parts of it. Faith, on the other hand, is the "evidence of things not seen;" of the invisible world; of all those invisible things which are revealed in the oracles of God. But indeed they reveal nothing, they are a mere dead letter, if they are "not mixed with faith in those that hear them."5. In particular, faith is an evidence to me of the existence of that unseen thing, my own soul. Without this I should be in utter uncertainty concerning it. I should be constrained to ask that melancholy question,Hear'st thou submissive; but a lowly birth,Some separate particles of finer earth?But by faith I know it is an immortal spirit, made in the image of God; in his natural and his moral image; "an incorruptible picture of the God of glory." By the same evidence I know that I am now fallen short of the glorious image of God; yea, that I, as well as all mankind, am "dead in trespasses and sins:" So utterly dead, that "in me dwelleth no good thing;" that I am inclined to all evil, and totally unable to quicken my own soul.6. By faith I know that, besides the souls of men there are other orders of spirits; yea, I believe thatMillions of creatures walk the earth,Unseen, whether we wake, or if we sleep.These I term angels,~ and I believe part of them are holy and happy, and the other part wicked and miserable. I believe the former of these, the good angels, are continually sent of God "to minister to the heirs of salvation;" who will be "equal to angels" by and by, although they are now a little inferior to them. I believe the latter, the evil angels, called in Scripture, devils, united under one head, (termed in Scripture, Satan; emphatically, the enemy, the adversary both of God and man,) either range the upper regions; whence they are called "princes of the power of the air;" or like him, walk about the earth as "roaring lions, seeking whom they may devour."7. But I know by faith that, above all these, is the Lord Jehovah, he that is, that was, and that is to come; that is God from everlasting, and world without end; He that filleth heaven and earth; He that is infinite in power, in wisdom, in justice, in mercy, and holiness; He that created all things, visible and invisible, by the breath of his mouth, and still "upholds" them all, preserves them in being, "by the word of his power;" and that governs all things that are in heaven above, in earth beneath, and under the earth. By faith I know "there are three that bear record in heaven, the Father, the Word, and the Holy Spirit," and that "these Three are One;" that the Word, God the Son, "was made flesh," lived, and died for our salvation, rose again, ascended into heaven, and now sitteth at the right hand of the Father. By faith I know that the Holy Spirit is the giver of all spiritual life; of righteousness, peace, and joy in the Holy Ghost; of holiness and happiness, by the restoration of that image of God wherein we are created. Of all these things, faith is the evidence, the sole evidence, to the children of men.8. And as the information which we receive from our senses does not extend to the invisible world~, so neither does it extend to (what is nearly related thereto) the eternal world. In spite of all the instruction which either the sight or any of the senses can afford,The vast, th' unbounded prospect lies before us;But clouds, alas! and darkness rest upon it.~Sense does not let in one ray of light, to discover"the secrets of the illimitable deep." This, the eternal world, commences at death, the death of every individual person. The moment the breath of man goeth forth he is an inhabitant of eternity. Just then time vanishes away, "like as a dream when one awaketh." And here again faith supplies the place of sense, and gives us a view of things to come: At once it draws aside the veil which hangs between mortal and immortal being. Faith discovers to us the souls of the righteous, immediately received by the holy angels, and carried by those ministering spirits into Abraham's bosom; into the delights of paradise~, the garden of God, where the light of his countenance perpetually shines; where he converses, not only with his former relations~, friends, and fellow-soldiers, but with the saints of all nations and all ages, with the glorious dead of ancient days, with the noble army of martyrs, the Apostles, the Prophets, the Patriarchs, Abraham, Isaac, and Jacob: Yea, above all this, he shall be with Christ, in a manner that could not be while he remained in the body.9. It discovers, likewise, the souls of unholy men; seized the lo moment they depart from the quivering lips, by those ministers of vengeance, theevil angels, and dragged away to their own place. It is true, this is not the nethermost hell: they are not to be tormented there "before the time;" before the end of the world, when everyone will receive his just recompense of reward. Till then they will probably be employed by their bad master in advancing his infernal kingdom, and in doing all the mischief that lies in their power to the poor, feeble children of men. But still, wherever they seek rest, they will find none. They carry with them their own hell, in the worm that never dieth; in a consciousness of guilt, and of the wrath of God, which continually drinks up their spirits; in diabolical, infernal tempers, which are essential misery; and in what they cannot shake off, no, not for an hour, any more than they can shake off their own being, -- that "fearful looking for of fiery indignation, which will devour God's adversaries."10. Moreover, faith opens another scene in the eternal world; namely, the coming of our Lord in the clouds of heaven to "judge both the quick and the dead." It enables us to see the "great white throne coming down from heaven, and Him that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them." We see "the dead, small and great, stand before God." We see "the books opened, and the dead judged, according to the things that are written in the books." We see the earth and the sea giving up their dead, and hell (that is, the invisible world)"giving up the dead that were therein, and everyone judged according to his works.11. By faith we are also shown the immediate consequences of the general judgment. We see the execution of that happy sentence pronounced upon those on the right hand, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!" After which the holy angels tune their harps, and sing, "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the heirs of glory may come in!" And then shall they drink of the rivers of pleasure that are at God's right hand for evermore. We see, likewise, the execution of that dreadful sentence, pronounced upon those on the left hand, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." And then shall the ministers of divine vengeance plunge them into "the lake of fire burning with brimstone; where they have no rest day or night, but the smoke of their torment ascendeth up for ever and ever."12. But beside the invisible and the eternal world, which are not seen, which are discoverable only by faith, there is a whole system of things which are not seen, which cannot be discerned by any of our outward senses.I mean, the spiritual ~world, understanding thereby the kingdom of God in the soul of man. "Eye hath not seen, nor ear heard this; neither can it enter into the heart of man to conceive the things of" this interiorkingdom, unless God revealed them by his Spirit. The Holy Spirit prepares us for his inward kingdom, by removing the veil from our heart, and enabling us to know ourselves as we are known of him; by "convincing us of sin," of our evil nature, our evil tempers, and our evil words and actions; all of which cannot but partake of the corruption of the heart from which they spring. He then convinces us of the desert of our sins; so that our mouth is stopped, and we are constrained to plead guilty before God. At the same time, we "receive the spirit of bondage unto fear;" fear of the ~wrath God, fear of the punishment which we have deserved~; and, above all, fear of death, lest it should consign us over to eternal death. Souls that are thus convinced feel they are so fast in prison that they cannot get forth. They feel themselves at once altogether sinful, altogether guilty, and altogether helpless. But all this conviction implies a species of faith, being "an evidence of things not seen;" nor indeed possible to be seen or known, till God reveals them unto us.13. But still let it be carefully observed, (for it is a point of no small importance,) that this faith is only the faith of a servant, and not the faith of a son. Because this is a point which many do not clearly understand,I will endeavour to make it a little plainer. The faith of a servant impliesa divine evidence of the invisible and the eternal world; yea, and an evidence of the spiritual ~world, so far as it can exist without living experience. Whoever has attained this, the faith of a servant, "feareth God and escheweth evil;" or, as it is expressed by St. Peter, "feareth God and worketh righteousness." In consequence of which he is in a degree, as the Apostle observes, "accepted with Him." Elsewhere he is described in those words: "He that feareth God, and keepeth his commandments." Even one who has gone thus far in religion, who obeys God out of fear, is not in any wise to be despised; seeing "the fear of the Lord is the beginning of wisdom." Nevertheless he should be exhorted not to stop there; not to rest till he attains the adoption of sons; till he obeys out of love, which is the privilege of all the children of God.14. Exhort him to press on, by all possible means, till he passes "from faith to faith;" from the faith of a servant to the faith of a son; from the spirit of bondage unto fear, to the spirit of childlike love: He will then have "Christ revealed in his heart," enabling him to testify, "The life that I now live in the flesh I live by faith in the Son of God, who loved me,and gave himself for me," -- the proper voice of a child of God. He will then be "born of God," inwardly changed by the mighty power of God, from "an earthly, sensual, devilish" mind, to "the mind which was in Christ Jesus." He will experience what St. Paul means by those remarkable words to the Galatians, "Ye are the sons of God by faith; and because ye are sons, God hath sent forth the Spirit of his Son into yourhearts, crying, Abba, Father." "He that believeth," as a son, (as St. John observes) "hath the witness in himself." "The Spirit itself witnesses with his spirit that he is a child of God." "The love of God is shed abroad in his heart by the Holy Ghost which is given unto him."15. But many doubts and fears may still remain, even in a child of God, while he is weak in faith; while he is in the number of those whom St. Paul terms "babes in Christ." But when his faith is strengthened, when he receives faith's abiding impression, realizing things to come; when he has received the abiding witness of the Spirit, doubts and fears vanish away. He then enjoys the plerophory, or "full assurance, of faith;" excluding all doubt, and all "fear that hath torment." To those whom he styles young men, St. ~John says, "I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." These, the Apostle observes in the other verse, had "the word of God abiding in them." It may not improbably mean "the pardoning word," the word which spake all their sins forgiven. In consequence of which, they have the consciousness of the divine favour, without any intermission.16. To these more especially we may apply the exhortation of the Apostle Paul: "Leaving the first principles of the doctrine of Christ," namely, repentance and faith, "let us go on unto perfection." But in what sense are we to "leave those principles? Not absolutely; for we are to retain both one and the other, the knowledge of ourselves and the knowledge of God, unto our lives' end: But only comparatively; not fixing, as we did at first, our whole attention upon them; thinking and talking perpetually of nothing else, but either repentance or faith. But what is the "perfection" here spoken of? It is not only a deliverance from doubts and fears, but from sin; from all inward as well as outward sin; from evil desires and evil tempers, as well as from evil words and works. Yea, and it is not only a negative blessing, a deliverance from all evil dispositions implied in that expression, "I will circumcise thy heart;" but a positive one likewise; even the planting all good dispositions in their place; clearly implied in that other expression, "To love the Lord your God with all your heart, and with all your soul."17. These are they to whom the Apostle John gives the venerable title of Fathers, who "have known him that is from the beginning;" the eternal Three-One God. One of these expresses himself thus: "I bear about with me an experimental verity and a plenitude of the presence of theever-blessed Trinity." And those who are fathers in Christ, generally, though I believe not always, enjoy the plerophory, or "full assurance of hope;" having no more doubt of reigning with him in glory than if they already saw him coming in the clouds of heaven. But this does not preventtheir continually increasing in the knowledge and love of God. While they "rejoice evermore, pray without ceasing, and in everything give thanks,~" they pray in particular, that they may never cease to watch, to deny themselves, to take up their cross daily, to fight the good fight of faith; and against the world, the devil, and their own manifold infirmities; till they are able to "comprehend, with all saints, what is the length, and breadth, and height, and depth, and to know that love of Christ which passeth knowledge;" yea, to "be filled with all the fullness of God." Yarm, June 11, 1788.[Edited by George Lyons for the Wesley Center for Applied Theology at Northwest Nazarene College (Nampa, ID).]。

John WesleySERMON 139[text from the 1872 edition]THE DECEITFULNESS OF THE HUMAN HEART"The heart of man is deceitful above all things, and desperately wicked: ~Who can know it?" Jer. 17:9.1. The most eminent of the ancient Heathens have left us many testimonies of this. It was indeed their common opinion that there was a time when men in general were virtuous and happy; this they termed the "golden age." And the account of this was spread through almost all nations. But it was likewise generally believed that this happy age had expired long ago; and that men are now in the midst of the "iron age." At the commencement of this, says the poet, --Irumpit venae pejoris in aeuumOmne nefas: fugere pudor, verumque, fidesqueIn quorum subiere locum, fraudesque, doliqueInsidiaeque, et vis, et amor sceleratus habendi.Immediately broke in,With a full tide, all wickedness and sin:Shame, truth, fidelity, swift fled away;And cursed thirst of gold bore unresisted sway.2. But how much more knowing than these old Pagans are the present generation of Christians! How many laboured panegyrics do we now read and hear on the Dignity of Human Nature. One eminent preacher, in one of his sermons, preached and printed a few years ago, does not scruple to affirm, First, that men in general (if not every individual) are very wise; Secondly, that men in general are very virtuous; and Thirdly, that they are very happy: And I do not know that anyone yet has been so hardy as to controvert the assertion.3. Nearly related to them were the sentiments of an ingenious gentleman who, being asked, "My Lord, what do you think of the Bible?" answered, "I think it is the finest book I ever read in my life. Only that part of it which indicates the mediatorial scheme, I do not understand; for I donot conceive there is any need of a Mediator between God and man. If indeed," continued he, "I was a sinner, then I should need a Mediator; but I do not conceive I am. It is true, I often act wrong, for want of more understanding: And I frequently feel wrong tempers, particularly proneness to anger; but I cannot allow this to be a sin; for it depends on the motion of my blood and spirits, which I cannot help. Therefore it cannot be a sin; or, if it be, the blame must fall, not on me, but on him that made me." The very sentiments of pious Lord Kames, and modest Mr. Hume!4. Some years ago, a charitable woman discovered that there was no sinner in the world but the devil. "For," said she, "he forces men to act as they do; therefore they are unaccountable: The blame lights on Satan." But these more enlightened gentlemen have discovered that "there is no sinner in the world but God! For he forces men to think, speak, and act as they do; therefore the blame lights on God alone. Satan, avaunt! It may be doubted whether he himself ever uttered so fond a blasphemy as this!5. But, whatever unbaptized or baptized infidels may say concerning the innocence of mankind, He that made man, and that best knows what he has made, gives a very different account of him. He informs us that "the heart of man," of all mankind, of every man born into the world, "is desperately wicked;" and that it is "deceitful above all things:" So that we may well ask, "Who can know it?"I. 1. To begin with this: "The heart of man is desperately wicked." In considering this, we have no need to refer to any particular sins; these are no more than the leaves, or, at most, the fruits, which spring from that evil tree;) but rather to the general root of all. See how this was first planted in heaven itself, by "Lucifer, son of the morning;" -- till then undoubtedly "one of the first, if not the first archangel:" "Thou saidst, I will sit upon the side of the north." See self-will, thefirst-born of Satan! "I will be like the Most High." See pride, the twin sister of self-will. Here was the true origin of evil. Hence came the inexhaustible flood of evils upon the lower world. When Satan had once transfused his own self-will and pride into the parents of mankind, together with a new species of sin, -- love of the world, the loving the creature above the Creator, -- all manner of wickedness soon rushed in; all ungodliness and unrighteousness; shooting out into crimes of every kind; soon covering the whole face of the earth with all manner of abominations. It would be an endless task to enumerate all the enormities that broke out. Now the fountains of the great deep were broken up. The earth soon became a field of blood: Revenge, cruelty, ambition, with all sorts of injustice, every species of public and private wrongs, were diffused through every part of the earth. Injustice, in ten thousand forms,hatred, envy, malice, blood-thirstiness, with every species of falsehood, rode triumphant; till the Creator, looking down from heaven, would be no more entreated for an incorrigible race, but swept them off from the face of the earth. But how little were the following generations improved by the severe judgment! They that lived after the flood do not appear to have been a whit better than those that lived before it. In a short time, probably before Noah was removed from the earth, all unrighteousness prevailed as before.2. But is there not a God in the world? Doubtless there is: And it is "He that hath made us, not we ourselves." He made us gratuitously, of his own mere mercy; for we could merit nothing of him before we had a being. It is of his mercy that he made us at all; that he made us sensible, rational creatures, and above all, creatures capable of God. It is this, and this alone, which puts the essential difference between men and brutes. But if he has made us, and given us all we have, if we owe all we are and have to him; then surely he has a right to all we are and have, -- to all our love and obedience. This has been acknowledged by almost all who believed themselves to be his creatures, in all ages and nations. But a few years ago a learned man frankly confessed: "I could never apprehend that God's having created us, gave him any title to the government of us; or, that his having created us, laid us under any obligation to yield him our obedience." I believe that Dr. Hutcheson was the first man that ever made any doubt of this; or that ever doubted, much less denied, that a creature was obliged to obey his Creator. If Satan ever entertained this thought, (but it is not probable he ever did,) it would be no wonder he should rebel against God, and raise war in heaven. And hence would enmity against God arise in the hearts of men also; together with all the branches of ungodliness which abound therein at this day. Hence would naturally arise the neglect of every duty which we owe to him as our Creator, and all the passions and hopes which are directly opposite to every such duty.3. From the devil the spirit of independence, self-will, and pride, productive of all ungodliness and unrighteousness, quickly infused themselves into the hearts of our first parents in paradise. After they had eaten of the tree of knowledge, wickedness and misery of every kind rushed in with a full tide upon the earth, alienated us from God, and made way for all the rest. Atheism, (now fashionably termed dissipation,) and idolatry, love of the world, seeking happiness in this or that creature, covered the whole earth.Upright both in heart and will,We by our God were made;But we turn'd from good to ill,And o'er the creatures stray'd;Multiplied our wandering thought,Which first was fix'd on God alone;In ten thousand objects soughtThe bliss we lost in one.4. It would be endless to enumerate all the species of wickedness, whether in thought, word, or action, that now overspread the earth, in every nation, and city, and family. They all centre in this, -- Atheism, or idolatry; pride, either thinking of themselves more highly than they ought to think, or glorying in something which they have received, as though they had not received it; independence and self-will, -- doing their own will, not the will of Him that made them. Add to this, seeking happiness out of God, in gratifying the desire of the flesh, the desire of the eye, and the pride of life. Hence it is a melancholy truth that (unless when the Spirit of God has made the difference) all mankind now, as well as four thousand years ago, "have corrupted their ways before the Lord; and every imagination of the thought of man's heart is evil, only evil, and that continually." However therefore men may differ in their outward ways, (in which, undoubtedly, there are a thousand differences,) yet in the inward root, the enmity against God, Atheism, pride, self-will, and idolatry, it is true of all, that "the heart of man," of every natural man, "is desperately wicked."5. But if this be the case, how is it that everyone is not conscious of it? For who should "know the things of a man, like the spirit of a man that is in him?" Why is it that so few know themselves? For this plain reason: Because the heart is not only "desperately wicked," but "deceitful above all things." So deceitful, that we may well ask, "Who can know it?" Who, indeed, save God that made it? By his assistance we may, in the Second place, consider this, -- the deceitfulness of man's heart.II. 1. It is deceitful above all things;" that is, in the highest degree, above all that we can conceive. So deceitful, that the generality of men are continually deceiving both themselves and others. How strangely do they deceive themselves, not knowing either their own tempers or characters, imagining themselves to be abundantly better and wiser than they are! The ancient poet supposes there is no exception to this rule, -- "that no man is willing to know his own heart." _Ut nemo in sese tentat descendere, nemo!_ None but those who are taught of God!2. And if men thus deceive themselves, is it any wonder that they deceive others also, and that we so seldom find "an Israelite indeed, in whom there is no guile?" In looking over my books, some years ago, I found the following memorandum: "I am this day thirty years old; and till this dayI know not that I have met with one person of that age, except in my father's house, who did not use guile, more or less."3. This is one of the sorts of desperate wickedness which cleaves to the nature of every man, proceeding from those fruitful roots, -- self-will, pride, and independence on God. Hence springs every species of vice and wickedness; hence every sin against God, our neighbour, and ourselves. Against God, -- forgetfulness and contempt of God, of his name, his day, his word, his ordinances; Atheism on the one hand, and idolatry on the other; in particular, love of the world, the desire of the flesh, the desire of the eyes, and the pride of life; the love of money, the love of power, the love of ease, the love of the "honour that cometh of men," the love of the creature more than the Creator, the being lovers of pleasure more than lovers of God: -- Against our neighbour, ingratitude, revenge, hatred, envy, malice, uncharitableness.4. Hence there is in the heart of every child of man, an inexhaustible fund of ungodliness and unrighteousness, so deeply and strongly rooted in the soul, that nothing less than almighty grace can cure it. From hence naturally arises a plentiful harvest of all evil words and works; and to complete the whole, that complex of all evils, ---- That foul monster, War, that we meet,Lays deep the noblest work of the creation;Which wears in vain its Maker's glorious image,Unprivileged from thee!In the train of this fell monster are murder, adultery, rape, violence, and cruelty of every kind. And all these abominations are not only found in Mahometan or Pagan countries, where their horrid practice may seem to be the natural result of equally horrid principles; but in those that are called Christian countries, yea, in the most knowing and civilized states and kingdoms. And let it not be said, "This is only the case in Roman Catholic countries." Nay, we that are called Reformed are not one whit behind them in all manner of wickedness. Indeed, no crime ever prevailed among the Turks or Tartars, which we here cannot parallel in every part of Christendom. Nay, no sin ever appeared in heathen or papal Rome, which is not found at this day in Germany, France, Holland, England, and every other Protestant as well as popish country. So that it might now be said, with as much truth and as few exceptions, of every court in Europe, as it was formerly in the court of Saul: "There is none righteous, no not one; they are altogether become abominable: There is none that understandeth, and seeketh after God."5. But is there no exception as to the wickedness of man's heart? Yes, in those that are born of God. "He that is born of God keepeth himself, and that wicked one toucheth him not." God has "purified his heart by faith," so that his wickedness is departed from him. "Old things are passed away, and all things" in him "are become new." So that his heart is no longer desperately wicked, but "renewed in righteousness and true holiness." Only let it be remembered, that the heart, even of a believer, is not wholly purified when he is justified. Sin is then overcome, but it is not rooted out; it is conquered, but not destroyed. Experience shows him, First, that the roots of sin, self-will, pride, and idolatry, remain still in his heart. But as long as he continues to watch and pray, none of them can prevail against him. Experience teaches him, Secondly, that sin (generally pride or self-will) cleaves to his best actions: So that, even with regard to these, he finds an absolute necessity for the blood of atonement.6. But how artfully does this conceal itself, not only from others, but even from ourselves! Who can discover it in all the disguises it assumes, or trace it through all its latent mazes? And if it be so difficult to know the heart of a good man, who can know the heart of a wicked one, which is far more deceitful? No unregenerate man, however sensible, ever so experienced, ever so wise in his generation. And yet these are they who pique themselves upon "knowing the world," and imagine they see through all men. Vain men! One may boldly say they "know nothing yet as they ought to know." Even that politician in the late reign neither knew the heart of himself or of other men, whose favourite saying was: "Do not tell me of your virtue, or religion: I tell you, every man has his price." Yes, Sir R[obert]; every man like you; everyone that sells himself to the devil.7. Did that right honourable wretch, compared to whom Sir R[obert] wasa saint, know the heart of man, -- he that so earnestly advised his own son, "never to speak the truth, to lie or dissemble as often as he speaks, to wear a mask continually?" that earnestly counselled him, "not to debauch single women," (because some inconveniences might follow,) "but always married women?" Would one imagine this grovelling animal ever had a wife or a married daughter of his own? O rare Lord C[hesterfield]! Did ever man so well deserve, though he was a Peer of the realm, to die by the side of Newgate? Or did ever book so well deserve to be burned by the common hangman, as his Letters? Did Mr. David Hume, lower, if possible, than either of the former, know the heart of man? No more than a worm or a beetle does. After "playing so idly with the darts of death," do you now find it a laughing matter? What think you now of Charon? Has he ferried you over Styx? At length he has taught you to know a little of your ownheart! At length you know it is a fearful thing to fall into the hands of the living God!8. One of the ablest champions of infidelity (perhaps the most elegant, and the most decent writer that ever produced a system of religion without being in the least obliged to the Bible for it) breaks out in the fullness of his heart: "Who would not wish that there was full proof of the Christian revelation, since it is undoubtedly the most benevolent system that ever appeared in the world!" Might he not add a reason of another kind, -- Because without this man must be altogether a mystery to himself? Even with the help of Revelation, he knows exceeding little; but without it, he would know abundantly less, and nothing with any certainty. Without the light which is given us by the oracles of God, how could we reconcile his greatness with his meanness? While we acknowledged, with Sir John Davies, --I know my soul has power to know all things,Yet is she blind, and ignorant of all:I know I'm one of nature's little kings;Yet to the least and vilest things in thrall.9. Who then knoweth the hearts of all men? Surely none but He that made them. Who knoweth his own heart? Who can tell the depth of its enmity against God? Who knoweth how deeply it is sunk into the nature of Satan?III. 1. From the preceding considerations, may we not learn, First, "He that trusteth in his own heart is a fool?" For who that is wise would trust one whom he knows to be "desperately wicked?" especially, whom he hath known, by a thousand experiments, to be "deceitful above all things"? What can we expect, if we still trust a known liar and deceiver, but to be deceived and cheated to the end?2. We may hence, in the Second place, infer the truth of that other reflection of Solomon: "Seest thou a man that is wise in his own eyes? there is more hope of a fool than of him." For at what a distance from wisdom must that man be who never suspected his want of it? And will not his thinking so well of himself prevent his receiving instruction from others? Will he no be apt to be displeased at admonition, and to construe reproof into reproach? Will he not therefore be less ready to receive instruction than even one that has little natural understanding? Surely no fool is so incapable of amendment as one that imagines himself to be wise. He that supposes himself not to need a physician, will hardly profit by his advice.3. May we not learn hence, Thirdly, the wisdom of that caution, "Let him who thinketh he standeth take heed lest he fall?" Or, to render the text more properly,) "Let him that assuredly standeth take heed lest he fall." How firmly soever he may stand, he has still a deceitful heart. In how many instances has he been deceived already! And so he may again. Suppose he be not deceived now, does it follow that he never will? Does he not stand upon slippery ground? And is he not surrounded with snares? Into which he may fall and rise no more?4. Is it not wisdom for him that is now standing, continually to cry to God, "Search me, O Lord, and prove me; try out my reins and my heart! Look well, if there be any way of wickedness in me, and lead me in the way everlasting?" Thou alone, O God, "knowest the hearts of all the children of men:" O show thou me what spirit I am of, and let me not deceive my own soul! Let me not "think of myself more highly than I ought to think." But let me always "think soberly, according as thou hast given me the measure of faith!"Halifax, April 21, 1790[Edited by George Lyons for the Wesley Center for Applied Theology of Northwest Nazarene College (Nampa, ID).]。

中英文学习对照版Harry Potter and Philosopher’s Stone《哈利波特与魔法石》CHAPTER ThirteenNicolas Flamel第十三章尼可˙勒梅Dumbled ore had convinced Harry not to go l ooking for the Mirror of Erised again and for the rest of the Christmas holidays the Invisibility Cl oak stayed folded at the bottom of his trunk. Harry wished he coul d forget what he'd seen in the Mirror as easily, but he coul dn't. He started having nightmares. Over and over again he dreamed about his parents disappearing in a flash of green light whil e a high voice cackl ed with laughter.邓不利多说服哈利不要再去寻找厄里斯墨镜，所以在圣诞假期生下来的日子里，那件隐形衣就一直叠得好好的，放在箱子底部。

哈利希望他能轻松地忘记他在魔镜里看到的东西，然而不能。

他开始做噩梦。

他一遍遍地梦见爸爸妈妈在突如其来的一道绿光中消失，同时还有一个很响的声音在嘎嘎怪笑。

'You see, Dumbled ore was right, that mirror coul d drive you mad,' said Ron, when Harry told him about these dreams.“你看，邓布利多说得对，魔镜可能会使你发疯的。

John WesleySERMON 131[text from the 1872 edition]THE LATE WORK OF GOD IN NORTH AMERICA"The appearance was as it were a wheel in the middle of a wheel." Ezek. 1:16.1. Whatever may be the primary meaning of this mysterious passage of Scripture, many serious Christians, in all ages have applied it in a secondary sense, to the manner wherein the adorable providence of God usually works in governing the world. They have judged this expression manifestly to allude to the complicated wheels of his providence, adapting one event to another, and working one thing by means of another. In the whole process of this, there is an endless variety of wheels within wheels. But they are frequently so disposed and complicated, that we cannot understand them at first sight; nay, we can seldom fully comprehend them till they are explained by the event.2. Perhaps no age ever afforded a more striking instance of this kind than the present does, in the dispensations of divine providence with respect to our colonies in North-America. In order to see this clearly, let us endeavour, according to the measure of our weak understanding,First, to trace each wheel apart: And,Secondly, to consider both, as they relate to and answer each other.I. And, First, we are to trace each wheel apart.It is by no means my design to give a particular detail of the late transactions in America; but barely to give a simple and naked deduction of a few well-known facts.I know this is a very delicate subject; and that it is difficult, if not impossible, to treat it in such a manner as not to offend any, particularly those who are warmly attached to either party. But I would not willingly offend; and shall therefore studiously avoid all keen and reproachfullanguage, and use the softest terms I can, without either betraying or disguising the truth.1. In the year 1736 it pleased God to begin a work of grace in the newly planted colony of Georgia, then the southernmost of our settlements on the continent of America. To those English who had settled there the year before, were then added a body of Moravians, so called; and a larger body who had been expelled from Germany by the Archbishop of Salzburg. These were men truly fearing God and working righteousness. At the same time there began an awakening among the English, both at Savannah and Frederica; many inquiring what they must do to be saved, and "bringing forth fruits meet for repentance."2. In the same year there broke out a wonderful work of God in several parts of New-England. It began in Northampton, and in a little time appeared in the adjoining towns. A particular and beautiful account of this was published by Mr. Edwards, Minister of Northampton. Many sinners were deeply convinced of sin, and many truly converted to God. I suppose there had been no instance in America of so swift and deep a work of grace, for an hundred years before; nay, nor perhaps since the English settled there.3. The following year, the work of God spread by degrees from New-England towards the south. At the same time it advanced by slow degrees, from Georgia towards the north. In a few souls it deepened likewise; and some of them witnessed a good confession, both in life and in death.4. In the year 1738 Mr. Whitefield came over to Georgia, with a design to assist me in preaching, either to the English or the Indians. But as I was embarked for England before he arrived, he preached to the English altogether, first in Georgia, to which his chief service was due, then in South and North Carolina, and afterwards in the intermediate provinces, till he came to New-England. And all men owned that God was with him, wheresoever he went; giving a general call to high and low, rich and poor, to "repent, and believe the gospel." Many were not disobedient to the heavenly calling: They did repent and believe the gospel. And by his ministry a line of communication was formed, quite from Georgia to New-England.5. Within a few years he made several more voyages to America, and took several more journeys through the provinces. And in every journey he found fresh reason to bless God, who still prospered the work of his hands; there being more and more, in all the provinces, who found his word to be "the power of God unto salvation."6. But the last journey he made, he acknowledged to some of his friends, that he had much sorrow and heaviness in his heart, on account of multitudes who for a time ran well, but afterwards "drew back unto perdition." Indeed, in a few years, the far greater part of those who had once "received the word with joy," yea, had "escaped the corruption that is in the world," were "entangled again and overcome." Some were like those who received the seed on stony ground, which "in time of temptation withered away." Others were like those who "received it among thorns: "the thorns" soon "sprang up, and choked it." Insomuch that he found exceeding few who "brought forth fruit to perfection." A vast majority had entirely "turned back from the holy commandment delivered to them."7. And what wonder! for it was a true saying, which was common in the ancient Church, "The soul and the body make a man; and the spirit and discipline make a Christian." But those who were more or less affected by Mr. Whitefield's preaching had no discipline at all. They had no shadow of discipline; nothing of the kind. They were formed into no societies: They had no Christian connection with each other, nor were ever taught to watch over each other's souls. So that if any fell into lukewarmness, or even into sin, he had none to lift him up: He might fall lower and lower, yea, into hell, if he would, for who regarded it?8. Things were in this state when about eleven years ago I received several letters from America, giving a melancholy account of the state of religion in most of the colonies, and earnestly entreating that some of our Preachers would come over and help them. It was believed they might confirm many that were weak or wavering, and lift up many that were fallen; nay, and that they would see more fruit of their labours in America than they had done either in England or Ireland.9. This was considered at large in our yearly Conference at Bristol, in the year 1769: And two of our Preachers willingly offered themselves; viz., Richard Boardman and Joseph Pillmoor. They were men well reported of by all, and (we believed) fully qualified for the work. Accordingly, after a few days spent in London, they cheerfully went over. They laboured first in Philadelphia and New-York; afterwards in many other places: And everywhere God was eminently with them, and gave them to see much fruit of their labour. What was wanting before was now supplied: Those who were desirous to save their souls were no longer a rope of sand, but clave to one another, and began to watch over each other in love. Societies were formed, and Christian discipline introduced in all its branches. Within a few years after, several more of the Preachers were willing to go and assist them. And God raised up many natives of the country who were glad to act in connexion with them; till there were two-and-twenty TravellingPreachers in America, who kept their circuits as regularly as those in England.10. The work of God then not only spread wider, particularly in North Carolina, Maryland, Virginia, Pennsylvania, and the Jerseys, but sunk abundantly deeper than ever it had done before. So that at the beginning of the late troubles there were three thousand souls connected together in religious societies; and a great number of these witnessed that the Son of God hath power on earth to forgive sin.11. But now it was that a bar appeared in the way, a grand hindrance to the progress of religion. The immense trade of America, greater in proportion than even that of the mother-country, brought in an immense flow of wealth; which was also continually increasing. Hence both merchants and tradesmen of various kinds accumulated money without end, and rose from indigence to opulent fortunes, quicker than any could do in Europe. Riches poured in upon them as a flood, and treasures were heaped up as the sand of the sea. And hence naturally arose unbounded plenty of all the necessaries, conveniences, yea, and superfluities, of life.12. One general consequence of this was pride. The more riches they acquired, the more they were regarded by their neighbours as men of weight and importance: And they would naturally see themselves in at least as fair a light as their neighbours saw them. And, accordingly, as they rose in the world, they rose in their opinion of themselves. As it is generally allowed,A thousand pound suppliesThe want of twenty thousand qualities;so, the richer they grew, the more admiration they gained, and the more applause they received. Wealth then bringing in more applause, of course brought in more pride, till they really thought themselves as much wiser, as they were wealthier, than their neighbours.13. Another natural consequence of wealth was luxury, particularly in food. We are apt to imagine nothing can exceed the luxurious living which now prevails in Great Britain and Ireland. But alas! what is this to that which lately prevailed in Philadelphia, and other parts of North America? A merchant or middling tradesman there kept a table equal to that of a nobleman in England; entertaining his guests with ten, twelve, yea, sometimes twenty dishes of meat at a meal! And this was so far from being blamed by any one, that it was applauded as generosity and hospitality.14. And is not idleness naturally joined with "fullness of bread?" Doth not sloth easily spring from luxury? It did so here in an eminent degree;such sloth as is scarce named in England. Persons in the bloom of youth, and in perfect health, could hardly bear to put on their own clothes. The slave must be called to do this, and that, and everything: It is too great labour for the master or mistress. It is a wonder they would be at the pains of putting meat into their own mouths. Why did they not imitate the lordly lubbers in China, who are fed by a slave standing on each side?15. Who can wonder, if sloth alone beget wantonness? Has it not always had this effect? Was it not said near two thousand years ago,_Quaeritur, Aegisthus quare sit factus adulter?In promptu causa est; Desidiosus erat.[The following is Tate's translation of this quotation from Ovid: --"The adulterous lust that did Aegisthus seize,And brought on murder, sprang from wanton ease." -- Edit.]And when sloth and luxury are joined together, will they not produce an abundant offspring? This they certainly have done in these parts. I was surprised a few years ago at a letter I received from Philadelphia, wherein were (nearly) these words: "You think the women in England (many of them, I mean) do not abound in chastity. But yet the generality of your women, if compared with ours, might almost pass for vestal virgins." Now this complication of pride, luxury, sloth, and wantonness, naturally arising from vast wealth and plenty, was the grand hindrance to the spreading of true religion through the cities of North-America.II. Let us now see the other wheel of divine providence.1. It may reasonably be supposed that the colonies in New-England had, from their very beginning, an hankering after independency. It could not be expected to be otherwise, considering their families, their education, their relations, and the connections they had formed before they left their native country. They were farther inclined to it by the severe and unjust treatment which many of them had met with in England. This might well create in them a fear lest they should meet with the like again, a jealousy of their governors, and a desire of shaking off that dependence, to which they were never thoroughly reconciled. The same spirit they communicated to their children, from whom it descended to the present generation. Nor could it be effaced by all the favours and benefits which they continually received from the English Government.2. This spirit generally prevailed, especially in Boston, as early as the year 1737. In that year, my brother, being detained there some time, wasgreatly surprised to hear almost in every company, whether of Ministers, gentlemen, merchants, or common people, where anything of the kind was mentioned, "We must be independent! We will be independent! We will bear the English yoke no longer! We will be our own governors!" This appeared to be even then the general desire of the people; although it is not probable that there was at that time any formed design. No; they could not be so vain as to think they were able to stand alone against the power of Great Britain.3. A gentleman who was there in the following year observed the same spirit in every corner of the town: "Why should these English blockheads rule over us?" was then the common language. And as one encouraged another herein, the spirit of independency rose higher and higher, till it began to spread into the other colonies bordering upon New-England. Nevertheless the fear of their troublesome neighbours, then in possession of Canada, kept them within bounds, and for a time prevented the flame from breaking out. But when the English had removed that fear from them, when Canada was ceded to the king of Great Britain, the desire then ripened into a formed design; only a convenient opportunity was wanting.4. It was not long before that opportunity appeared. The Stamp-Act was passed, and sent over to America. The malcontents saw and pressed their advantage; they represented it as a common cause; and by proper emissaries spread their own spirit through another and another colony. By inflammatory papers of every kind, they stirred up the minds of the people. They vilified, first, the English Ministry, representing them, one and all, as the veriest wretches alive, void of all honesty, honour, and humanity. By the same methods they next inflamed the people in general against the British Parliament, representing them as the most infamous villains upon earth, as a company of base, unprincipled hirelings. But still they affected to reverence the King, and spoke very honourably of him. Not long; a few months after, they treated him in the same manner they had done his ministers and his Parliament.5. Matters being now, it was judged, in sufficient forwardness, an association was formed between the northern and southern colonies; both took up arms, and constituted a supreme power which they termed the Congress. But still they affirmed, their whole design was to secure their liberty; and even to insinuate that they aimed at anything more, was said to be quite cruel and unjust. But in a little time they threw off the mask, and boldly asserted their own independency. Accordingly, Dr. Witherspoon, President of the College in New-Jersey, in his address to the Congress (added to a Fast-Sermon, published by him, August 3, 1776,) uses the following words: -- "It appears now, in the clearest manner, that till very lately those who seemed to take the part of America, in the BritishParliament, never did it on American principles. They either did not understand, or were not willing to admit, the extent of our claim. Even the great Lord Chatham's Bill for Reconciliation would not have been accepted here, and did not materially differ from what the Ministry would have consented to." Here it is avowed, that their claim was independency; and that they would accept of nothing less.6. By this open and avowed defection from, and defiance of, their mother-country, (whether it was defensible or not, is another question,) at least nine parts in ten of their immense trade to Europe, Asia, Africa, and other parts of America were cut off at one stroke. In lieu of this they gained at first, perhaps, an hundred thousand pounds a year by their numerous privateers. But even then, this was, upon the whole, no gain at all; for they lost as many ships as they took. Afterwards they took fewer and fewer; and in the meantime they lost four or five millions yearly, (perhaps six or seven,) which their trade brought them in. What was the necessary consequence of this? Why, that, as the fountain of their wealth was dammed up, the streams of it must run lower and lower, till they were wholly exhausted; so that at present these provinces are no richer than the poorest parts either of Scotland or Ireland.7. Plenty declined in the same proportion as wealth, till universal scarcity took place. In a short time there was everywhere felt a deep want, not only of the superfluities, not only of the common conveniences, but even of the necessaries, of life. Wholesome food was not to be procured but at a very advanced price. Decent apparel was not to be had, not even in the large towns. Not only velvets, and silks, and fashionable ornaments, (which might well be spared,), but even linen and woollen clothes, were not to be purchased at any price whatsoever.8. Thus have we observed each of these wheels apart; -- on the one hand, trade, wealth, pride, luxury, sloth, and wantonness spreading far and wide, through the American provinces; on the other, the spirit of independency diffusing itself from north to south.Let us now observe how each of these wheels relates to, and answers, the other; how the wise and gracious providence of God uses one to check the course of the other, and even employs (if so strong an expression may be allowed) Satan to cast out Satan. Probably, that subtle spirit hoped, by adding to all those other vices the spirit of independency, to have overturned the whole work of God, as well as the British Government, in North-America. But he that sitteth in heaven laughed him to scorn, and took the wise in his own craftiness. By means of this very spirit, there is reason to believe, God will overturn every hindrance of that work.9. We have seen, how by the breaking out of this spirit, in open defiance of the British Government, an effectual check was given to the trade of those colonies. They themselves, by a wonderful stroke of policy, threw up the whole trade of their mother-country, and all its dependencies; made an Act, that no British ship should enter into any of their harbours; nay, they fitted out numberless privateers, which seized upon all the British ships they could find. The King's ships seized an equal number of theirs. So their foreign trade too was brought almost to nothing. Their riches died away with their trade, especially as they had no internal resources; the flower of their youth, before employed in husbandry, being now drawn off into their armies, so that the most fruitful lands were of no use, none being left to till the ground. And when wealth fled away, (as was before observed,) so did plenty too; -- abundance of all things being succeeded by scarcity of all things.10. The wheel now began to move within the wheel. The trade and wealth of the Americans failing, the grand incentives of pride failed also; for few admire or flatter the poor. And, being deserted by most of their admirers, they did not altogether so much admire themselves; especially when they found, upon the trial, that they had grievously miscalculated their own strength; which they had made no doubt would be sufficient to carry all before it. It is true, many of them still exalted themselves; but others were truly and deeply humbled.11. Poverty, and scarcity consequent upon it, struck still more directly at the root of their luxury. There was no place now for that immoderate superfluity either of food or apparel. They sought no more, and could seldom obtain, so much as plain food, sufficient to sustain nature. And they were content if they could procure coarse apparel, to keep them clean and warm. Thus they were reduced to the same condition their forefathers were in when the providence of God brought them into this country. They were nearly in the same outward circumstances. Happy, if they were likewise in the same spirit!12. Poverty and want struck at the root of sloth also. It was now no time to say, "A little more sleep, a little more slumber, a little more folding of the hands to rest." If a man would not work now, it was plain he could not eat. All the pains he could take were little enough to procure the bare necessaries of life: Seeing, on the one hand, so few of them remained, their own armies having swept away all before them; and, on the other, what remained bore so high a price, that exceeding few were able to purchase them.13. Thus, by the adorable providence of God, the main hindrances of his work are removed. And in how wonderful a manner; -- such as it never couldhave entered into the heart of man to conceive! Those hindrances had been growing up and continually increasing for many years. What God foresaw would prove the remedy grew up with the disease; and when the disease was come to its height, then only began to operate. Immense trade, wealth, and plenty begot and nourished proportionable pride, and luxury, and sloth, and wantonness. Meantime the same trade, wealth, and plenty begot or nourished the spirit of independency. Who would have imagined that this evil disease would lay a foundation for the cure of all the rest? And yet so it was. For this spirit, now come to maturity, and disdaining all restraint, is now swiftly destroying the trade, and wealth, and plenty whereby it was nourished, and thereby makes way for the happy return of humility, temperance, industry, and chastity. Such unspeakable good does the all-wise God bring out of all this evil! So does "the fierceness of man," of the Americans, "turn to his praise," in a very different sense from what Dr. Witherspoon supposes!14. May we not observe, how exactly in this grand scene of providence, one wheel answers to the other? The spirit of independency, which our poet so justly terms,The glorious fault of angels and of gods,(that is, in plain terms, of devils,) the same which so many call liberty, is over-ruled by the justice and mercy of God, first to punish those crying sins, and afterwards to heal them. He punishes them by poverty, coming as an armed man, and over-running the land; by such scarcity as has hardly been known there for an hundred years past; by want of every kind, even of necessary clothing, even of bread to eat. But with what intent does he do this? Surely that mercy may rejoice over judgment. He punishes that he may amend, that he may first make them sensible of their sins, which anyone that has eyes to see may read in their punishment; and then bring them back to the spirit of their forefathers, the spirit of humility, temperance, industry, chastity; yea, and a general willingness to hear and receive the word which is able to save their souls. "O the depth, both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!" -- unless so far as they are revealed in his word, and explained by his providence.15. From these we learn that the spiritual blessings are what God principally intends in all these severe dispensations. He intends they should all work together for the destruction of Satan's kingdom, and the promotion of the kingdom of his dear Son; that they should all minister to the general spread of "righteousness, and peace, and joy in the Holy Ghost." But after the inhabitants of these provinces are brought again to "seek the kingdom of God, and his righteousness," there can be no doubt, but all other things, all temporal blessings, will be added unto them.He will send through all the happy land, with all the necessaries and conveniences of life, not independency, (which would be no blessing, but an heavy curse, both to them and their children,) but liberty, real, legal liberty; which is an unspeakable blessing. He will superadd to Christian liberty, liberty from sin, true civil liberty; a liberty from oppression of every kind; from illegal violence; a liberty to enjoy their lives, their persons, and their property; in a word, a liberty to be governed in all things by the laws of their country. They will again enjoy true British liberty, such as they enjoyed before these commotions: Neither less nor more than they have enjoyed from their first settlement in America. Neither less nor more than is now enjoyed by the inhabitants of their mother country. If their mother-country had ever designed to deprive them of this, she might have done it long ago; and that this was never done, is a demonstration that it was never intended. But God permitted this strange dread of imaginary evils to spread over all the people that he might have mercy upon all, that he might do good to all, by saving them from the bondage of sin, and bringing them into "the glorious liberty of the children of God!"[Edited by George Lyons for the Wesley Center for Applied Theology of Northwest Nazarene College (Nampa, ID).]。

Ten Commandments: #7Exodus 20:14The 1631 edition of the King James Version became known as the "Wicked Bible" because of a typesetting error. It seems that the word 憂ot?was inadvertently left out, and left this verse reading 慣hou shalt commit adultery.?That was over 365 years ago, but it would seem that our society is following that version when it comes to adultery. May I go so far as to say that it is not only those who are spiritually ignorant who disregard God抯 seventh commandment. It seems that this has transcended all spiritual lines and we find that adultery is nearly as common among those who name the name of Christ as it is among those who do not.I grew up in the generation of 慺ree love?and open immorality. We have come a long way since then. We now understand that it wasn抰 free after all. There was and continues to be a price to pay for such immoral behavior. Now we are enlightened and we are in the 憇afe sex?generation. The problem is that we are still trying to do things our way instead of God抯 way. God抯 answer to safe sex is marriage. To that many will scoff and say that is old fashioned. Maybe so, but that doesn抰 mean that it is wrong!This commandment specifically addresses the sin of adultery. By definition adultery is the violation of the marriage vow. It is sexual unfaithfulness between a married person and someone else.Under Mosaic Law, when a couple was caught in the act of adultery, both parties were to be killed. "IF A MAN BE FOUND LYING WITH A WOMAN MARRIED TO AN HUSBAND, THEN THEY SHALL BOTH OF THEM DIE, BOTH THE MAN THAT LAY WITH THE WOMAN, AND THE WOMAN: SO SHALT THOU PUT AWAY EVIL FROM ISRAEL." (DEU 22:22)I. The Reason for the Command.A. Adultery plays havoc with personal, domestic, and national happiness.B. Note the example of David.1. A case in point is David's affair with Bathsheba.2. Their adultery led to a cover-up, which was followed by the murder of Bathsheba's husband.3. Nathan the prophet later came to David, accusing him of his sin and declaring that because of it, violence would become commonplace in David's household.4. One disaster after another struck his family, including rape, murder, and revolt.C. Adultery reached epidemic proportions in Jeremiah's time.1. The prophet repeatedly spoke out against this and other sins."WILL YE STEAL, MURDER, AND COMMIT ADULTERY, AND SWEAR FALSELY, AND BURN INCENSE UNTO BAAL, AND WALK AFTER OTHER GODS WHOM YE KNOW NOT;" (JER 7:9)"FOR THE LAND IS FULL OF ADULTERERS; FOR BECAUSE OF SWEARING THE LAND MOURNETH; THE PLEASANT PLACES OF THE WILDERNESS ARE DRIED UP, AND THEIR COURSE IS EVIL, AND THEIR FORCE IS NOT RIGHT." (JER 23:10)2. The problem was so rampant that even the other prophets of Jerusalem were guilty of it."I HAVE SEEN ALSO IN THE PROPHETS OF JERUSALEM AN HORRIBLE THING: THEY COMMIT ADULTERY, AND WALK IN LIES: THEY STRENGTHEN ALSO THE HANDS OF EVILDOERS, THAT NONE DOTH RETURNFROM HIS WICKEDNESS: THEY ARE ALL OF THEM UNTO ME AS SODOM, AND THE INHABITANTS THEREOF AS GOMORRAH." (JER 23:14)D. Adultery violates the symbolism of marriage.1. The oneness or unity between a man and his wife is a picture of the relationship of God to the believer.2. Paul admonishes we as husbands to love our wives as Christ loved the church."HUSBANDS, LOVE YOUR WIVES, EVEN AS CHRIST ALSO LOVED THE CHURCH, AND GAVE HIMSELF FOR IT;" (EPH 5:25)3. When adultery is committed it destroys that oneness and it distorts the picture."BUT WHOSO COMMITTETH ADULTERY WITH A WOMAN LACKETH UNDERSTANDING: HE THAT DOETH IT DESTROYETH HIS OWN SOUL." (PROV 6:32)II. Our Response to the Command.A. Absolute obedience.1. As with each of these commandments, God expects us to obey them.2. It isn抰 optional, regardless of what our society may be like.3. Sin is still sin even if everyone is doing it and right is still right no matter if no one is doing it.B. Jesus expanded the meaning of adultery to include the cultivation of lust:"WHOEVER LOOKS AT A WOMAN TO LUST FOR HER HAS ALREADY COMMITTED ADULTERY WITH HER IN HIS HEART" MT. 5:281. Once again, Jesus gets to the real heart of the matter.2. Sin begins long before it is acted out.3. Note James 1:14-15"BUT EVERY MAN IS TEMPTED, WHEN HE IS DRAWN AWAY OF HIS OWN LUST, AND ENTICED THEN WHEN LUST HATH CONCEIVED, IT BRINGETH FORTH SIN: AND SIN, WHEN IT IS FINISHED, BRINGETH FORTH DEATH."4. Note the progression of temptation:a. Lust first begins in our mindsb. Sin is the action based on our thoughts.c. Death is the result.5. Sin will always take you farther than you meant to go卥eep you longer than you want to stay卆nd cost you more than you want to pay! (Note: Woman who came to see me.)6. If you don抰 believe that ask someone who has committed adultery if it was all worth it.C. Hope for the guilty.1. As always, God has made a provision for our sin.2. Forgiveness through the blood of Christ is available to us all.3. Note the example of Jesus and the woman. Cf. John 8:3-11We have a Savior who can take all the broken pieces of our lives and our hearts and put them right again. Jesus did not treat the sin of adultery lightly here. He forgave her and told her to go and sin no more! Thou shalt not commit adultery!There is a spiritual adultery as well. When we come to Christ, we are His bride. We are to then give Him our devotion and love. He deserves all of our attention. The problem with the church at Ephesus was that they had left their first love. Some have left the Lord for all sorts of reasons, but none will stand up before Him. Come home.If you have never been saved, come today and receive Christ. He loves you and wants to see you saved today. If you are a believer who has grown cold in your love for Him, come today and renew that commitment to Him. There may be couples who need to come and renew their commitment to one another. Whatever the need this morning, come.。

John WesleySERMON 100[text from the 1872 edition]ON PLEASING ALL MEN"Let every man please his neighbour for his good to edification." Rom. 15:2.1. Undoubtedly the duty here prescribed is incumbent on all mankind; at least on every one of those to whom are entrusted the oracles of God. For it is here enjoined to everyone without exception that names the name of Christ. And the person whom everyone is commanded to please, is his neighbour;that is, every child of man. Only we are to remember here what the same Apostle speaks upon a similar occasion. "If it be possible, as much as lieth in you, live peaceably with all men." In like manner we are to please all men, if it be possible, as much as lieth in us. But strictly speaking it is not possible; it is what no man ever did, nor ever will perform. But suppose we use our utmost diligence, be the event as it may, we fulfill our duty.2. We may farther observe in how admirable a manner the Apostle limits this direction; otherwise, were it pursued without any limitation, it might produce the most mischievous consequences. We are directed to please them for their good;not barely for the sake of pleasing them, or pleasing ourselves; much less of pleasing them to their hurt; which is so frequently done, indeed continually done, by those who do not love their neighbour as themselves. Nor is it only their temporal good, which we are to aim at in pleasing our neighbour; but what is of infinitely greater consequence, we are to do it for their edification; in such a manner as may conduce to their spiritual and eternal good. We are so to please them, that the pleasure may not perish in the using, but may redound to their lasting advantage; may make them wiser and better, holier and happier, both in time and in eternity.3. Many are the treatises and discourses which have been published on this important subject. But all of them that I have either seen or heard were miserably defective. Hardly one of them proposed the right end: One and all had some lower design in pleasing men than to save their souls, --to build them up in love and holiness. Of consequence, they were not likely to propose the right means for the attainment of that end. One celebrated tract of this kind, entitled "The Courtier," was published in Spain about two hundred years ago, and translated into various languages. But it has nothing to do with edification, and is therefore quite wide of the mark. Another treatise, entitled "The Refined [Complete] Courtier," was published in our own country, in the reign of King Charles the Second, and, as it seems, by a retainer to his court. In this there are several very sensible advices concerning our outward behaviour; and many little improprieties in word or action are observed, whereby men displease others without intending it; but this author, likewise, has no view at all to the spiritual or eternal good of his neighbour. Seventy or eighty years ago, another book was printed in London, entitled "The Art of Pleasing." But as it was wrote in a languid manner and contained only common, trite observations, it was not likely to be of use to men of understanding, and still less to men of piety.4. But it may be asked, Has not the subject been since treated of by a writer of a very different character? Is it not exhausted by one who was himself a consummate master of the art of pleasing? And who writing to one he tenderly loved, to a favourite son, gives him all the advice which his great understanding, improved by various learning, and the experience of many years, and much converse with all sorts of men, could suggest?I mean, the late Lord Chesterfield; the general darling of all the Irish, as well as the English nation.5. The means of pleasing which this wise and indulgent parent continually and earnestly recommends to his darling child, and on which he doubtless formed both his tempers and outward conduct,Till death untimely stopped his tuneful tongue,-- were, First, making love,in the grossest sense, to all the married women whom he conveniently could. (Single women he advises him to refrain from, for fear of disagreeable consequences). Secondly. Constant and careful dissimulation; always wearing a mask; trusting no man upon earth, so as to let him know his real thoughts, but perpetually seeming to mean what he did not mean, and seeming to be what he was not. Thirdly. Well-devised lying to all sorts of people; speaking what was farthest from his heart; and in particular, flattering men, women, and children, as the infallible way of pleasing them.It needs no great art to show, that this is not the way to please our neighbour for his good,or to edification.I shall endeavour to show, that there is a better way of doing it; and indeed a way diametrically opposite to this. It consists,I. In removing hindrances out of the way; andII. In using the means that directly tend to this end.I. 1. I advise all that desire to "please their neighbour for his good to edification," First, to remove all hindrances out of the way; or, in other words, to avoid everything which tends to displease wise and good men, men of sound understanding and real piety. Now "cruelty, malice, envy, hatred, and revenge" are displeasing to all good men, to all who are endued with sound understanding and genuine piety. There is likewise another temper related to these, only in a lower kind, and which is usually found in common life, wherewith men in general are not pleased. We commonly call it ill-nature.With all possible care avoid all these; nay, and whatever bears any resemblance to them, -- as sourness, sternness, sullenness, on the one hand; peevishness and fretfulness, on the other, -- if ever you hope to "please your neighbour for his good to edification."2. Next to cruelty, malice, and similar tempers, with the words and actions that naturally spring therefrom, nothing is more disgusting, not only to persons of sense and religion, but even to the generality of men, than pride, haughtiness of spirit, and its genuine fruit, an assuming, arrogant, overbearing behaviour. Even uncommon learning, joined with shining talents, will not make amends for this; but a man of eminent endowments, if he be eminently haughty, will be despised by many, and disliked by all. Of this the famous Master of Trinity College in Cambridge, was a remarkable instance. How few persons of his time had a stronger understanding, or deeper learning, than Dr. Bentley! And yet how few were less beloved! unless one who was little, if at all, inferior to him in sense or learning, and equally distant from humility, -- the author of "The Divine Legation of Moses." Whoever, therefore, desires to please his neighbour for his good, must take care of splitting upon this rock. Otherwise the same pride which impels him to seek the esteem of his neighbour, will infallibly hinder his attaining it.3. Almost as disgustful to the generality of men as haughtiness itself, is a passionate temper and behaviour. Men of a tender disposition are afraid even to converse with persons of this spirit. And others are not fond of their acquaintance; as frequently (perhaps when they expected nothing less) meeting with shocks, which if they bear for the present, yet they do not willingly put themselves in the way of meeting with again. Hence passionate men have seldom many friends; at least, not for any length of time. Crowds, indeed, may attend them for a season, especially when it may promote their interest. But they are usually disgusted one after another, and fall off like leaves in autumn. If therefore you desirelastingly to please your neighbour for his good, by all possible means avoid violent passion.4. Yea, and if you desire to please, even on this account, take that advice of the Apostle, "Put away all lying." It is the remark of an ingenious author, that, of all vices, lying never yet found an apologist, any that would openly plead in its favour, whatever his private sentiments might be. But it should be remembered, Mr. Addison went to a better world before Lord Chesterfield's Letters were published. Perhaps his apology for it was the best that ever was or can be made for so bad a cause. But, after all, the labour he has bestowed thereon, it has only "semblance of worth, not substance." It has no solidity in it; it is nothing better than a shining phantom. And as lying can never be commendable or innocent, so neither can it be pleasing; at least when it is stripped of its disguise, and appears in its own shape. Consequently, it ought to be carefully avoided by all those who wish to please their neighbour for his good to edification.5. "But is not flattery," a man may say, "one species of lying? And has not this been allowed in all ages to be the sure means of pleasing? Has not that observation been confirmed by numerous experiments, --_Obsequium amicos, veritas odium parat?_Flattery creates friends, plain-dealing enemies?Has not a late witty [prominent] writer, in his `Sentimental Journal,' related some striking instances of this?" I answer, It is true: Flattery is pleasing for a while. and not only to weak minds, as the desire of praise, whether deserved or undeserved, is planted in every child of man. But it is pleasing only for a while. As soon as the mask drops off, as soon as it appears that the speaker meant nothing by his soft words, we are pleased no longer. Every man's own experience teaches him this. And we all know, that if a man continues to flatter, after his insincerity is discovered, it is disgustful, not agreeable. Therefore, even this fashionable species of lying is to be avoided, by all that are desirous of pleasing their neighbour to his lasting advantage.6. ~Nay~~~, whoever desires to do this must remember, that not only lying, in every species of it, but even dissimulation, (which is not the same with flattery, though nearly related to it,) is displeasing to men of understanding, though they have not religion. Terence represents even an old heathen, when it was imputed to him, as answering with indignation, _Simulare non est meum_: "Dissimulation is no part of my character." Guile, subtlety, cunning, the whole art of deceiving, by whatever terms it is expressed, is not accounted an accomplishment by wise men, but is, indeed, an abomination to them. And even those who practise it most, who are thegreatest artificers of fraud, are not pleased with it in other men, neither are fond of conversing with those that practise it on themselves. Yea, the greatest deceivers are greatly displeased at those that play their own arts back upon them.II. Now, if cruelty, malice, envy, hatred, revenge, ill-nature; if pride and haughtiness; if irrational anger; if lying and dissimulation, together with guile, subtlety, and cunning, are all and every one displeasing to all men, especially to wise and good men, we may easily gather from hence what is the sure way to please them for their good to edification. Only we are to remember that there are those in every time and place whom we must not expect to please. We must not therefore be surprised when we meet with men who are not to be pleased any way. It is now, as it was of old when our Lord himself complained: "Whereunto shall I liken the men of this generation? They are like unto children sitting in the market-place, and saying to each other, We have piped unto you, but ye have not danced: We have mourned unto you, but ye have not wept." But leaving these forward ones to themselves, we may reasonably hope to please others by a careful and steady observation of the few directions following.1. First. Let love not visit you as a transient guest, but be the constant ruling temper of your soul. See that your heart be filled at all times and on all occasions with real, undissembled benevolence; not to those only that love you, but to every soul of man. Let it pant in your heart; let it sparkle in your eyes, let it shine on all your actions. Whenever you open your lips, let it be with love; and let there be in your tongue the law of kindness. Your word will then distill as the rain, and as the dew upon the tender herb. Be not straitened or limited in your affection, but let it embrace every child of man. Everyone that is born of a woman has a claim to your good-will. You owe this, not to some, but to all. And let all men know that you desire both their temporal and eternal happiness, as sincerely as you do your own.2. Secondly. If you would please your neighbour for his good, study to be lowly in heart. Be little and vile in your own eyes, in honour preferring others before yourself. Be deeply sensible of your own weaknesses, follies, and imperfections; as well as of the sin remaining in your heart, and cleaving to all your words and actions. And let this spirit appear in all you speak or do: "Be clothed with humility." Reject with horror that favourite maxim of the old heathen, sprung from the bottomless pit, Tanti eris aliis, quanti tibi fu~er~is_: "The more you value yourself, the more others will value you." Not so. On the contrary, both God and man "resist the proud:" And, as "God giveth grace to the humble," so humility, notpride, recommends us to the esteem and favour of men, especially those that fear God.3. If you desire to please your neighbour for his good to edification you should, Thirdly, labour and pray that you may be meek as well as lowly in heart. Labour to be of a calm, dispassionate temper; gentle towards all men; and let the gentleness of your disposition appear in the whole tenor of your conversation. Let all your words and all your actions be regulated thereby. Remember, likewise that advice of St. Peter: As an addition to your gentleness, be merciful; "be courteous;" be pitiful; be tenderly compassionate to all that are in distress; to all that are under any affliction of mind, body, or estate. LetThe various scenes of human woeExcite your softest sympathy!Weep with them that weep. If you can do no more, at least mix your tears with theirs; and give them healing words, such as may calm their minds, and mitigate their sorrows. But if you can, if you are able to give them actual assistance, let it not be wanting. Be as eyes to the blind, as feet to the lame, a husband to the widow and a father to the fatherless. This will greatly tend to conciliate the affection, and to give a profitable pleasure not only to those who are immediate objects of your compassion, but to others likewise that "see your good works, and glorify your Father which is in heaven."4. And while you are pitiful to the afflicted, see that you are courteous toward all men. It matters not in this respect whether they are high or low, rich or poor, superior or inferior to you. No, nor even whether good or bad, whether they fear God or not. Indeed, the mode of showing your courtesy may vary, as Christian prudence will direct; but the thing itself is due to all; the lowest and worst have a claim to our courtesy. [But what is courtesy?] It may either be inward or outward; either a temper or a mode of behaviour. Such a mode of behaviour as naturally springs from courtesy of heart. Is this the same with good breeding, or politeness? (which seems to be only a high degree of good-breeding:) Nay, good breeding is chiefly the fruit of education; but education cannot give courtesy of heart. Mr. Addison's well-known definition of politeness seems rather to be a definition of this: "A constant desire of pleasing all men, appearing through the whole conversation." Now, this may subsist, even in a high degree, where there has been no advantage of education. I have seen as real courtesy in an Irish cabin, as could be found in St. James's or the Louvre.5. Shall we endeavour to go a little deeper, to search into the foundation of this matter? What is the source of that desire to please which we termcourtesy? Let us look attentively into our heart, and we shall soon find the answer. The same Apostle that teaches us to be courteous, teaches us to honour all men; and his Master teaches me to love all men. Join these together, and what will be the effect? A poor wretch cries to me for an alms: I look and see him covered with dirt and rags. But through these I see one that has an immortal spirit, made to know and love and dwell with God to eternity. I honour him for his Creator's sake. Lo, I see through all these rags that he is purpled over with the blood of Christ. I love him for the sake of his Redeemer. The courtesy, therefore, which I feel and show toward him is a mixture of the honour and love which I bear to the offspring of God; the purchase of his Son's blood, and the candidate for immortality. This courtesy let us feel and show toward all men; and we shall please all men to their edification.6. Once more. Take all proper opportunities of declaring to others the affection+ which you really feel for them. This may be done with such an air, and in such a manner, as is not liable to the imputation of flattery: And experience shows, that honest men are pleased by this, full as much as knaves are by flattery. Those who are persuaded that your expressions of good-will toward them are the language of your heart will be as well satisfied with them, as with the highest encomiums which you could pass upon them. You may judge them by yourselves, by what you feel in your own breast. You like to be honoured; but had you not rather be beloved?7. Permit me to add one advice more. If you would please all men for their good, at all events speak to all men the very truth from your heart. When you speak, open the window of your breast: let the words be the very picture of your heart. In all company, and on all occasions, be a man of veracity. Nay, be not content with bare veracity; but "in simplicity and godly sincerity have all your conversation in the world," as "an Israelite indeed, in whom is no guile."8. To sum up all in one word-if you would please men, please God! Let truth and love possess your whole soul. Let them be the springs of all your affections, passions, tempers; the rule of all your thoughts. Let them inspire all your discourse; continually seasoned with that salt, and meet to "minister grace to the hearers." Let all your actions be wrought in love. Never "let mercy or truth forsake thee: Bind them about thy neck." Let them be open and conspicuous to all; and "write them on the table of thy heart." "So shalt thou find favour and good understanding in the sight of God and man."[Edited by Edward Purkey (Pastor, Audubon Park United Methodist Church, Spokane, WA), with corrections by George Lyons for the Wesley Center forApplied Theology at Northwest Nazarene College.]。