THE THEOLOGY OF JOHN AND CHARLES WESLEY

                      Homiletics and Hymnity As Instruments of Theological Instruction and Spiritual Renewal

                                                                          By Donald E. Williams

     The Protestant Reformation in England was not short of major theologians who helped shape Protestantism in the British Isles. Sixteenth century Thomas Cranmer was the architect of Protestant doctrine and liturgical expression in England. Theologian Richard Hooker established his theological framework of Christianity around the three pillars of reason, tradition and scripture. In the eighteenth century, John and Charles Wesley, as leaders of the Methodist holiness movement, principally taught the theology and doctrines of Methodism through their dynamic sermons and hymns. As John and Charles Wesley's published sermons and hymns were widely shared in Methodist preaching houses and bands, homiletics and hymnity became the chief instruments of education and revival.

                                                                       The Nature of God

      John Wesley beautifully explores the divine nature of the triune God of creation in his sermon The Unity of the Divine Being. The sermon thoughtfully explores various elements of God's nature to include His eternity, perfection, omnipresence, omnipotence and holiness. For Wesley, the Word of God as seen in the approved canon of the Anglican Church is the primary source of revelation about the nature of God[1].

The first attribute that Wesley explores is the eternal nature of the Lord. Thus, he asserts:

                                  His goings forth are from everlasting to everlasting

                                  And will continue from to everlasting. As he ever was, so

                                  Shall he ever be; as there was no beginning to His existence,

                                  So, there shall be no end[2].

For Wesley, the eternity of God is consistent with his name Jehovah. This comports well with the Apostle John's definition of Christ "He that was, and that is and that is to come."

     Next, Wesley explores the omnipresent nature of the Lord. The Lord exists through infinite duration and infinite space. In providing scriptural support for this theological idea, Wesley quotes the prophet Jeremiah "Do I not fill the heaven and the earth, saith the Lord." Wesley argues that the phrase "heaven and earth" is a Hebrew idiom for the universe, the entirety of the created order. Therefore, the earth, and the entire cosmos are filled with God's presence.

      Wesley further develops his argument about the attributes of the Lord by examining the perfection of His nature. The Lord is "from eternity to eternity all the perfections"[4]. God's perfection is beyond the comprehension of angelic and mortal understanding and imaginations. Wesley's commentary on the Lord's perfection comports well with Irenaeus' views of the Imago Dei that purport that even though humankind was created in the perfect image of God, we must grow into His likeness[5].

     In the sermon, Wesley focuses next on the omnipotence of the Triune God of all creation. According to Wesley, there are no bounds to God's mighty power and His strong arm. Thus, he asserts:

                    He hath a mighty arm; strong is His hand. He doth whatever pleaseth

                    Him, in the heaven, the earth, the sea and in the deep places. With men,

                    We know that many things are impossible; but with God: with Him

                     All things are possible.

In exploring God's omnipotence, Wesley echoes the words of the prophet Daniel when he asserts:

                    All the inhabitants of the earth are accounted as nothing,

                    and he does what he wills with the host of heaven and the

                    inhabitants of the earth. There is no one who can stay his hand

                    or say to him, "What are you doing?" (Daniel 4:35 NRSV)

Indeed, the scriptures testify to the mighty and sometimes overriding agency of the Lord of creation. God does what He wills with humankind.

                                                     The Person and Work of Christ

       For JohnWesley, the quintessential purpose of Christ was to destroy and defeat the works of the devil. This is evident in the John 1:3-8, the scripture passage for his sermon The End ofChrist Coming. Wesley's understanding of Christ should be understood within the dichotomy of virtue and vice. For Wesley, happiness attends virtue, making possible a happy and fulfilling life[7]. Conversely, misery naturally accompanies vice. Human virtue was the natural state of humankind, fashioned in the imago Dei, who is the very essence of perfection. The purpose of the Incarnation of Christ was to deliver fallen humankind form slavery to the passions of greed, lust, avarice, pride, anger, self-esteem. This comports well with an Aristotelian vison of humankind where the telos of humanity is to achieve happiness.

      Early in the sermon The End of Christ's Coming Wesley addresses the age old problem of humanity's struggle with vice. He cites the dual nature of sin and virtue spoken of by the Apostle Paul: "The good that I would, I do not; but the evil that I will not I do[8]." Wesley argues that the quintessential problem with humanity's unsuccessful struggle with the passions of sin and vice is our reliance on ourselves for the solution. Thus, he asserts:

                        Nor is it strange that they sought for a remedy, yet they found none.

                        For they sought it where it never was and never will be found, namely

                        In themselves- in reason, in philosophy. Broken reeds! Bubbles! Smoke!

                        They did not seek it in God, in whom alone it is possible to find it.

In this passage, Wesley addresses the fundamental quandary of the human condition. It is a grave problem and disease that is only remedied in the person and work of Christ: "So dim was the light of the wisest of men till life and immortality were brought to the light of the gospel; till the Son of God was manifested, to destroy the works of the devil"[9].

     In further exploring the person and works of Christ, Wesley identifies the works of the devil as sin, which in the Greek means to literally miss the mark[10]. The purpose of Christ coming was to take away our sins ( I John 3:5) delivering humankind from the power of darkness. Thus, he quotes John 3:6 "He that commith sin is of the devil, for the devil sinneth from the beginning. For this purpose the Son of man was manifested, that he might destroy the works of the devil[11].

     As Wesley further explores the work and person of Christ, he takes a historical look at the origins of humankind in the Garden of Eden. He asserts that in humankind's Edenic state, we were created in the natural and moral image of God, the Imago Dei[12]. In this state, Adam and Eve understood virtue through natural intuition. However, humankind's free will, or liberty led to pride and disobedience. Although Wesley does not excuse Adam and Eve from the guilt of their disobedience to God's commands, he does however identify Lucifer, son of the morning as the cause of evil in the world. Thus, he asserts:

                 How came evil into the world? It came from Lucifer, son of the morning: it was

                 The work of the devil. For the devil, saith the Apostle, sinneth from the beginning;

                  That is was the first sinner in the universe; the author of sin; the first being by the

                  Abuse of his liberty introduced sin into the creation.

Wesley is explicit about the origins of sin an evil in the world. The cause is the fallen arch angel Lucifer. Interestingly, he does not define evil as the absence or deficiency of the good, as Thomas Aquinas does in his Summa Theologica. However, Wesley focuses on the chief purpose of Christ, to destroy the evil works of the devil and restore the Imago Dei within humankind.

     In an intriguing shift in the sermon, Wesley turns his attention the various ways Christ has been manifested to humankind over the ages. Beginning with the Eden Paradise, he argues that it is probable that Jesus the Son manifested himself to Adam and Eve face to face. However, he doesn't embrace the views of some theologians of his time that purport Jesus enjoyed a glorious period of humanity before the world began[13].

     Wesley argues that the Son of God in subsequent ages was manifested to Enoch, Noah, Abraham, Isaac, Jacob and Moses. It was with Moses that God spoke "mouth to mouth[14]." However, for Wesley the grand manifestation of the Son occurred in the Incarnation, when the Son was born of a woman and became flesh. In his priestly office "he preached the gospel of the Kingdom of God in every town, in every city[15]."

                                                        Role of the Holy Spirit in Christian Life

     In his sermon The Witness of the Spirit, John Wesleyaffirms the role of the Holy Spirit, the third person of the Triune Godhead,to provide assurance of one's salvation in Christ. It is the Spirit of the living God, who set universes into motion by the mere sound of his voice, that bears witness with our spirit that we are "children of God." Wesley warns against "enthusiast" who while during the works of the devil, mistake their own imaginations for the voice of the spirit.

     A key verse that Wesley quotes in supporting this concept of assurance in the Apostle Paul's words from Romans 8:16:

                     Ye have received the Spirit of adoption, whereby we cry Abba Father,

                     The same Spirit beareth witness to our Spirit that we are children of God.

For Wesley, the experience of assurance is dual in nature, involving both the testimony of the Holy Spirit and the testimony of the individual. It is in this sublime harmony that affirms the believer's identity in Christ.

     Wesley also asserts the Christian bears certain "marks" that distinguishusas children of God. These marks include the regular reading of God's word, meditating on the divine in the secret places of communion, and fellowshippingwith others who know the ways of the Almighty[18]. And perhaps most importantly, turning away froma life of sin and wickedness is critical to living out the Christian life. Any person applying these disciplines can be confident they are children of God.

     St. John epistles of Christian love and piety heavily influenced Wesley's views of holiness:

                  Hereby we know that we know him, if we keep his commandments (I John 2:3)

Wesley also quotes I John 2:3 regarding the beauty of holiness and Christian perfection:

                  Whosoever keepeth his word, in him verily is the love of God

                  Perfected; hereby know we that we are in him.

Wesley's focus on personal responsibility and holiness is vital to his understanding of the Holy Spirit and the assurance He provides to the children of God. Human agency in choosing to do works of righteousness isimportant to living out the Christian life.

     As Wesley continues to define the Witness of the Holy Spirit in the believer's life, he establishes important prerequisites for experiencing this important witness:

                        We must be holy of heart and holy in life before we can be conscious

                        that we are so, before we can have "the testimony of the Spirit" that

                        we are inwardly and outwardly holy[19].

Unlike Jesus' explanation of the role of the Holy Spirit,whose primary purpose is to comfort, guide, teach convict the world concerning sin and the judgement (John 14:16.26) , Wesley focuses on the assurance aspects of the paraclete.

                                                Our Fundamental Nature as Human Beings

John Wesley explores the nature of original sin in his sermon entitled Original Sin. Wesley's assessmentof the nature and condition of humanity `without Christ is expressed in his foundational text for the sermon, Genesis 6:5:

                      And God saw that the wickedness of man was great on the earth, and

                      That every imagination of the thoughts of his heart was only on evil

                      continually.

In contrast to the indictment of Genesis 6:5, Wesley asserts that humankind often has an inflated view of itself. Ancient writings are replete with prose that extols the dignity and inherent virtue of humankind. This virtue proceeds from humankinds own power and ability[20]. However, Wesley argues that such understandings are fundamentally flawed and do not align with the scriptures. Rather, he asserts:

                         By one man's disobedience, all men were constituted sinners; that

                          In Adam all died spiritually, lost life and the image of God,

                          That fallen Adam begat a son in his own likeness; nor was it possible

                          He should beget him in any other, for who can bring a clean thing

                          Out of an unclean?[21]

Wesley's essentially articulates the views of the Patristic Father Athanasius who argued that the Fall of Man resulted in the complete corruption of the Imago Dei within humankind. The corruption was only healed through the Incarnation and the atoning work of Christ on the cross.

Wesley further illustrates the fallen nature of humankind in quoting King David from Psalm 51:

                            I was shapen in wickedness and in sin did my mother conceive me.

For Wesley, the state of fallen humanity is mired in sinful impulses that draw us a way from our Creator. All have sinned and fall short of the glory of God (Romans 3:23).

     Wesley continues his argument is presenting a picture of humankind before and after the Great Flood. For Wesley, before the flood the earth was in a state of universal wickedness[22]. Out of all of creation, only Noah found favor with God. Thus, he asserts:

                       God saw all the imaginations of the thoughts of his heart-of his soul, his

                        inward man, the spirit within him, the principal of all of his inward and

                        outward motions[23].

Wesley describes a disoriented soul that has indeed lost its moral compass and bearings. Rather than being oriented towards it Maker as in prelapsarian Eden, humankind has descended into a darkness of understanding. Wesley ask rhetorically, was there light intermingled with darkness? No, he asserts, humankind's heart was completely corrupt[24]. Interestingly, these views comport well with the views Augustine's soteriology. Augustine embraced the view that the Adam and Eve's sin resulted in a complete distortion of the Imago Dei within humankind. Calvin, building upon this doctrine insisted on the total depravity of humankind that renders us incapable of coming to God on our own. It is only be prevenient grace that our hearts and wills are moved to desire and seek the Almighty.

     Crucial to Wesley's understanding of the spiritual condition of humankind was the importance of reason in the human experience. For Wesley, God opened the eyes of humankind and allowed us to utilize reason to understand the divine. Reason is what allowed atheist with no former knowledge of God, to come to know Him. Reason opened the door for humankind to discern the eternal mysteries of the Triune Godhead and many other aspects of the divine. This is exemplified the intriguing philosophical traditions of Aquinas, who applying Aristotelian metaphysics to theology, contributed immeasurably to the development of Western theological thought.

                                                            The Problem of Sin and Evil

In his Sermon, the Image of God, John Wesley explores the classic theological question of the existence of evil and sin in the world. He explores the classic dichotomy of the goodness of God and the presence of evil. If humankind isfashioned in the Imago Dei, the image of God, why do numberless imperfections stain and dishonor our nature?[25] Wesley explores the causes of disease, pain and passions that all too often war upon the body and soul. Thus, he asserts:

               Why is his soul still more disgraced and deformed by ignorance an error, by

               Unruly passions, and what is worse than all, it contains them all by vice?

Overall, Wesley describes humankind as pitiful and wreched creatures in need of divine aid and transformation.

     For Wesley, it is humankind's abuse of our liberty, our rebellion against our Creator that has corrupted the image of God within us[27]. However, God in his mercy has provided a way for the Imago Dei to be restored within us.

     Charles Wesley also explores the issue of sin and evil in the world in his hymn Come Thou Long Expected Jesus. In the hymn, Charles Wesley is principally concerned with portraying Jesus as the great deliver, a Mosaic figure who liberates slaves from bondage. However, it is not a political oppression of a nation state holding an entire people in bondage. Instead, it is a liberation of the soul and spirit to the bondage of sin:

                                      Come, thou long expected Jesus,
                                      born to set thy people free;
                                      from our fears and sins release us,
                                      let us find our rest in thee.
                                      Israel's strength and consolation,
                                      hope of all the earth thou art;
                                      dear desire of every nation,
                                      joy of every longing heart.

Charles Wesley, like his brother John, addresses the grave condition of humankind with Christ. We are people in bondage to our sins and fears. There is but one answer, the atoning work of Christ on Calvary's cross. Through the incarnation, Jesus is the hope of all humanity.

     Rather than focusing on the restoration of the imago Dei within humanity, Charles describes the purpose of Christ with royal language. Christ is the King, the Lord who conquers sin and evil by reigning in the hearts and lives of all those who believe in him:
                                     Born thy people to deliver,
                                     born a child and yet a King,
                                     born to reign in us forever,
                                     now thy gracious kingdom bring.
                                     By thine own eternal spirit
                                     rule in all our hearts alone;
                                     by thine all sufficient merit,
                                     raise us to thy glorious throne.

For Charles,  the merits of Christ through the cross allow us to live victorious lives.We humbly come before His glorious throne. This comports well with the vision of St. John who asserts that the faithful will one day cast our crowns at the feet of Jesus.

     Charles Wesley also addresses Jesus' victory over sin an evil in his classic hymn Christthe Lord Is Risen Today. Wesley presents the resurrection of Christ as the ultimate triumph over sin and death:

                                    Christ the Lord is risen today, Alleluia!
                                    Earth and heaven in chorus say, Alleluia!
                                    Raise your joys and triumphs high, Alleluia!
                                    Sing, ye heavens, and earth reply, Alleluia!

For Charles Wesley, the resurrection of Christ represents a restoration of the created order that yearns for the manifestation of the sons and daughters of God. The earth and the heavens proclaim rejoice in Christ victory:

                                   Love's redeeming work is done, Alleluia!
                                   Fought the fight, the battle won, Alleluia!
                                   Death in vain forbids him rise, Alleluia!
                                   Christ has opened paradise, Alleluia!

For Charles, the resurrection is Jesus' definitive victory in the cosmic battle between the forces of good and evil. Death is defeated and humankind replaces corruptible flesh with the incorruptible:

                                 Lives again our glorious King, Alleluia!
                                 Where, O death, is now thy sting? Alleluia!
                                 Once he died our souls to save, Alleluia!
                                 Where's thy victory, boasting grave? Alleluia!

The problem of sin an evil are addressed by the death and resurrection of Christ. Hope in Christ empowers believers to live spiritually victorious lives, conquering the passions of sin and ultimately death.

                                                  The Character and Scope of Salvation

Free grace, salvation universally available to all who would believe, was a critical element of John Wesley's soteriology. Responding to the Calvinist of his day, John Wesley wrote the sermon Free Grace, to articulate an Arminian understanding of salvation for the Methodist Movement. Thus, he begins the sermon:

                    The grace of God, whence cometh our salvation is free in all, and free

                     for all.

For Wesley, the grace of God is not available to only an elected few who are chosen or predestined by the Almighty for salvation. This grace is freely available to all who would believe.

     As Wesley develops his argument, he asserts that it is not a grace based on the merits of humankind. It is not a works based merit contigent on the virtues and good deeds of the individual. For Wesley, good works are the fruits of grace, but not the root[29]. Wesley boldly claims that any good is entirely the work of the Lord. We cannot take credit for any virtue we may exhibit. This aligns well with Jesus' assertion that without him, we can do nothing in this life (John 15:5).

Before dismantling the arguments of the Calvinist of his day, Wesley articulates what they believe:

                  ...that God before the foundation of the world, did elect a certain number of men

                 to be justified, sanctified and glorified. Now all these will be saved and none else.

                 For the rest of humankind, God leave to themselves so they follow the imaginations

                Of their own hearts.

For Wesley, this is a fundamentally flawed understanding of the Lord. For it presumes that the Lord hardens the hearts of those not elected for salvation.

     As Wesley continues in his critique of the predestination model of salvation, he attempts to elucidate the flaw of its logic:

                       Call it therefore by whatever name you please-election, pretention,

                        predestination od reprobation, it comes to the need the same thing.

                        The sense of all is plainly this: By virtue of an eternal, unchangeable,

                        Irresistible decree of God, one part of mankind are infallibly saved,

                         And the rest infallibly damned[30].

In summarizing the views of his opponents, Wesley describes the "irresistible grace" arguments of the Augustinian/Calvinist soteriology. Interestingly, in his mature soteriology, Augustine embraced the doctrine predestination or election that he believed was articulated by the Apostle Paul in Romans 9.

     Wesley believed the doctrine of predestination rendered the art of peaching in vain. For with or without, the elected were destined to be saved[31]. And as for the unsaved, preaching was useless. For due to their preordained damnation, preaching would never be effective.

     Secondly, Wesley believed the doctrine of Predestination conflicted with the ordinances of God that require all humanity to be seek holiness. Predestination for Wesley, undermines humankind's motivation to seek holiness.

     Wesley also believed the doctrine of predestination destroys the comfort or happiness of religion[33]. He was fully aware that many people presumed themselves to be among the damned. This resulted in a life debilitated by fear of the ivine and the eschaton.

     Ultimately, Wesley adopted an Arminian model of salvation, based on the dual agency of the Divine and His creatures. Through prevenient grace, God makes the first move in moving the volatas (will) so that we may respond to his love and salvation. This salvation is offered to all, but we are free to foolishly resist and reject it.

                                      The Nature and Timing of God's Reign (The Kingdom of God)

     In his sermon, The Way of the Kingdom,John Wesley defines true religion, which he argues Jesus identified as the "kingdom of God". The scriptural basis for his sermon is Marl 1:15:

                        The kingdom of God is at hand; repent and believe the gospel.

        Therefore, for Wesley, the quintessence of the kingdom of God is holiness and sanctification. Wesley sites the Apostle Paul in his epistle to the Romans, "The kingdom of God is not meat and drink; but righteousness, and peace and joy in the Holy Ghost." (Romans 14:17). Wesley is critical of Christian Jews in the early church who were still zealous for the law of Moses which emphasized meat and drink offerings, to please the Lord. Jewish law also insisted on such ceremonial rites as circumcision as means of salvation and holiness.

      As Wesley develops his argument, he equates the insufficiency of Hebrew worship to the liturgical traditions and rituals of his day. Thus, he asserts:

                    The nature of religion is so far from consisting in these, in forms of worship,

                    or rights and ceremonies, that it does not properly consist in any outward

                    actions of what kind so ever. It is true a man cannot have any religion who is

                    guilty of vicious, immoral actions; or who does to others what he would not

                    have them do to him if he were in the same circumstance.

For Wesley, true religion of the kingdom of God demands humankind to do the good that we know we should do in this life. This is harmonious with his rule for living:

                        "Do no harm, do all the good you can, stay in love with God"

In Wesley's cosmological vision of the created order, the Incarnation death and resurrection Christ ushered in a new age of the kingdom of God. It is an age of righteousness, holiness and peace, where the chaotic world of sin is once reoriented towards its holy Creator.

     Wesley argues that the Kingdom of God in its essence is a religion of the heart. It does not consist in the embracing of right opinions about lofty theological issues. Moreover, it does not consist of the reciting of the Nicene Creed and other noble creeds of the faith. Rather, the Kingdom of God should result in the transformation of the heart, where one yearns to imitate Christ in all of its ways. It is little wonder that Wesley and his mother were fond of Thomas Aquinas who wrote these words:

                   We must imitate Christ's life and his ways if we are to be truly enlightened

                    and set free from the darkness of our own hearts. Let it be the most important

                    thing we do, then, to reflect on the life of Jesus Christ.

Thomas A. Kempis's words comport well with Wesley's understanding of the kingdom of God as being a place of righteousness, and peace and joy in the Holy Ghost.

                                  The Role of the Sacraments and Other Means of Grace

In his sermon, The Duty of Constant Communion John Wesley emphasizes the importance of partaking of the Eucharist as often as possible. Early in the sermon he addresses some of the common objections to this practice. The first objection regards those who fear they will partake of the Eucharist "unworthily." Because of this fear, some had chosen to not partake of it at all.

Addressing these concerns, Wesley asserts that partaking of the Eucharist is indeed the command of God:

                   ...it is the duty of every Christian to do so because it is the command of Christ.

                   That this is his command appears from the words in the text, "Do this in

                   remembrance of me", by which all the apostles were obliged to bless, break,

                   And give the bread to all that joined with them in those holy things, so that all

                   Christians were obliged to receive those signs of Christ body and blood.

It's important to note that Wesley embraced a symbolic presence of Christ in the Eucharist, as opposed to the Catholic doctrine of transubstantiation. From the Catholic perspective, the host, the bread and wine were annihilated in the Eucharist and transformed into the actual blood and body of Christ. This view was largely rejected by Luther and most of the protestant reformers who embraced a symbolic presence of Christ in the Eucharistic celebration.

      Wesley does acknowledge Paul's warnings in I Corinthians regarding the need for believer to examine their hearts before partaking of the Eucharist. However, he argues that this is not "absolutely necessary. Rather, he argues that our lives should be led in habitual preparation for this sacramental celebration[37].

     Charles Wesley wrote numerous hymns exploring the holy sacrament of baptism. In this unpublished hymn Come Father, Son and Holy Ghost, Charles identifies baptism as means of grace through which Christ is revealed in the believer[38]. Moreover, it is a sacred sign of one's devotion to our risen Lord:

•                                Father in these reveal thy Son,

                                            In these for whom we seek thy face,

                                           The hidden Mystery make known,

                                           The inward, pure, baptizing grace.

                                          4. Jesu, with us thou always art,

                                              Effectuate now the sacred sign,

                                             The gift unspeakable impart,
                                             And bless thine ordinance divine.

Both John and Charles Wesley's views of the Eucharist and baptism align well with those of Aquinas and other Patristic Fathers who viewed the sacraments as the medicine of immortality.

   In eighteenth century Anglicanism, Methodism emerged as a dynamic movement of revival and renewal. As leaders of the movement, John and Charles Wesley principally taught the theology and doctrines of Methodism through their dynamic sermons and hymns. As John and Charles Wesley's published sermons and hymns were widely shared in Methodist preaching houses and bands, homiletics and hymnity became the chief instruments of education and revival.

                                                                            Bibliography

John Wesley Sermons: An Anthology, (Abington Press, 1991)

https://oimts.files.wordpress.com/2013/04/2007-2-kimbrough.pdf/Accesses11/4/17

[1]Sermon 120, "The Unity of Divine Being," Sermons (Outler), 2.

[2]Sermon 120, "The Unity of Divine Being," Sermons (Outler), 2.

[3]Sermon 120, "The Unity of Divine Being," Sermons (Outler), 3.

[4]Sermon 120, "The Unity of Divine Being," Sermons (Outler), 4.

[5]Wesleyan Foundations for Mission, Practice and Belief Lectures, Duke University 2017

[6]Sermon 120, "The Unity of Divine Being," Sermons (Outler), 5.

[7]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 1.

[8]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 2.

[9]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 4.

[10]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 4.

[11]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 4.

[12]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 4.

[13]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 2.

[14]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 4.

[15]Sermon 62, "The End Of Christ Coming," Sermons (Outler), 5.

[16]Sermon 10, "The Witness of the Spirit," Sermons (Outler), 1

[17]Sermon 11, "The Witness of the Spirit," Sermons (Outler), 1

[18]Sermon 11, "The Witness of the Spirit," Sermons (Outler), 2

[19]Sermon 11, "The Witness of the Spirit," Sermons (Outler), 8

[20]Sermon 44, "Original Sin," Sermons (Outler), 1

[21]Sermon 44, "Original Sin," Sermons (Outler), 4

[22]Sermon 44, "Original Sin," Sermons (Outler), 1

[23]Sermon 44, "Original Sin," Sermons (Outler), 2

[24]Sermon 44, "Original Sin," Sermons (Outler), 4

[25]Sermon 141, "The Image of God," Sermons (Outler), 1

[26]Sermon 141, "The Image of God," Sermons (Outler), 2

[27]Sermon 141, "The Image of God," Sermons (Outler), 4

[28]Sermon 110, "Free Grace," Sermons (Outler), 3

[29]Sermon 110, "Free Grace," Sermons (Outler), 3

[30]Sermon 110, "Free Grace," Sermons (Outler), 10

[31]Sermon 110, "Free Grace," Sermons (Outler), 10

[32]Sermon 110, "Free Grace," Sermons (Outler), 11

[33]Sermon 110, "Free Grace," Sermons (Outler), 13

[34]Sermon 7, "The Way of the Kingdom," Sermons (Outler), 2

[35]Sermon 7, "The Way of the Kingdom," Sermons (Outler), 7

[36]Sermon 101, "The Duty of Constant Communion," Sermons (Outler), 1

[37]Sermon 101, "The Duty of Constant Communion," Sermons (Outler), 6

[38]https://oimts.files.wordpress.com/2013/04/2007-2-kimbrough.pdf/Accesses11/4/17Enter your text here...