Wesley's 4th Discourse

We are beginning a new sermon series based on the Sermon on the Mount. As part of this we will also be studying Wesley's original sermons. These sermons are a part of the rich history and doctrinal teachings of Methodism.

Below you will find a study guide our small groups and Bible study groups will be using during this series. Also there is an Ai translated version of Wesley's original sermon to aid in your reading. Also there is a preached sermon video from youtube if you are like me and find listening as a better avenue for the content.

Keep growing!

Study Guide Questions

Sermon

SERMON 24

UPON OUR LORD’S SERMON ON THE MOUNT DISCOURSE 4

“You are the salt of the earth. But if salt has lost its taste, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled underfoot.

“You are the light of the world. A city set on a hill cannot be hidden.

“Neither do people light a lamp and put it under a basket, but on a stand, and it gives light to everyone in the house.

“Let your light shine before others, so that they may see your good works and give glory to your Father in heaven.”Matt. 5:13–16

1.                  The beauty of holiness—of that inner life that is renewed into God’s image—cannot help but stand out to anyone whose eyes God has opened. The “ornament” of a meek, humble, loving spirit will at least win the approval of all who can, in any measure, tell spiritual good from spiritual evil. From the moment people begin to come out of the darkness that covers this careless world, they cannot help but see how desirable it is to be changed into the likeness of the One who made us. This inward religion bears God’s shape so clearly stamped upon it that a person must be deeply sunk in mere flesh and blood to doubt its divine origin. In a secondary sense we may say of it, even as of the Son of God, that it is “the brightness of his glory, the express image of his person”—the shining out of his eternal glory—yet so softened and tempered that even ordinary people may, in this, see God and live: the living stamp and impression of his person, who is the fountain of beauty and love, the original source of all excellence and perfection.

2.                  If religion went no further than this, many would never doubt it. They would have no objection to pursuing it with their whole soul. “But why,” they say, “is it weighed down with other things? Why load it with doing and suffering? That weakens the soul’s energy and drags it back down to earth. Is it not enough to pursue love—to soar on the wings of charity? Is it not enough to worship God, who is Spirit, with the spirit of our minds, without bothering with outward things, or even thinking about them? Is it not better if our thoughts are fully taken up with high and heavenly contemplation, and instead of busying ourselves with externals, we simply commune with God in our hearts?”

3.                  Many respected people have spoken like this. They have urged others “to cease from all outward action,” to withdraw entirely from the world, to leave the body behind, to detach from everything sensible, to have no concern at all for outward religion, but to work every virtue only in the will—as the far better way, more perfecting for the soul, and more pleasing to God.

4.                  Our Lord needed no one to point out this “masterpiece” of earthly wisdom, this shining device by which Satan has so often twisted the straight ways of the Lord! And oh, what instruments Satan has found, time after time, to use in this service—men who would “deceive, if it were possible, the very elect,” even people of faith and love. Yes, for a season they have deceived and carried away many, in every age, into this gilded snare, and some have barely escaped with their lives.

5.                  But has our Lord left us unprotected? Has he not guarded us well against this pleasant delusion? Has he not armed us here with firm armor against Satan “transformed into an angel of light?” Yes, truly. Here he defends, in the clearest and strongest way, the active and patient religion he has just described. What could be plainer than the words he immediately adds to what he said about doing and suffering? “You are the salt of the earth… You are the light of the world… Let your light shine before others…”

In order to explain and press home these important words, I will try to show: First, that Christianity is essentially a social religion, and that turning it into a solitary one destroys it. Second, that hiding this religion is impossible, and also completely against the design of its Author. Third, I will answer some objections, and then conclude with practical application.

PART I.

1.                  First, I will try to show that Christianity is essentially a social religion, and that to turn it into a solitary religion is, in fact, to destroy it.

By Christianity I mean the way of worshipping God that Jesus Christ has revealed to humankind. When I say it is essentially a social religion, I mean not merely that it does better with society, but that it cannot exist at all without society—without living and interacting with other people. And in proving this I will keep to what arises from the very discourse before us. But if this is shown, then surely turning this religion into a solitary one destroys it.

This does not mean we condemn mixing solitude and retirement with society. Not only is it allowed, it is wise—yes, it is necessary, as daily experience proves, for everyone who is, or desires to be, a real Christian. We can hardly spend even one whole day in constant interaction with others without some loss to the soul and, in some measure, grieving the Holy Spirit. We need daily to withdraw from the world, at least morning and evening, to speak with God, and to commune more freely with our Father who sees in secret. Nor can any experienced person condemn longer seasons of religious retirement, as long as they do not imply neglect of the everyday work where God’s providence has placed us.

2.                  Yet such retirement must not swallow up all our time. That would destroy true religion rather than advance it. For the religion our Lord described in the preceding words cannot exist without society—without our living and conversing with other people. This is clear because several of its most essential branches have no place if we have no contact with the world.

3.                  For example, no disposition is more essential to Christianity than meekness. Now, as meekness includes submission to God—patience in pain and sickness—it could exist in a desert, in a hermit’s cell, in total solitude. Yet as it also includes (as it must) mildness, gentleness, and long-suffering toward others, it cannot possibly exist—there is no place for it under heaven—without interaction with other people. So trying to turn this into a solitary virtue is to wipe it from the earth.

4.                  Another necessary branch of true Christianity is peacemaking, or doing good. That this is as essential as any other part of the religion of Jesus Christ cannot be proved by a stronger argument (and to use any other would be absurd) than this: it is included in the original plan our Lord laid down as the foundations of his religion. Therefore, to set this aside is the same bold insult against our great Master’s authority as to set aside mercy, purity of heart, or any other part of his institution. But this is plainly set aside by all who call us into the wilderness, who recommend total solitude to beginners, to the young, or to mature believers. For will anyone claim that a solitary Christian (though that phrase is almost a contradiction) can be a merciful person—someone who takes every opportunity to do all the good they can to all people? What is clearer than that this foundational branch of Jesus Christ’s religion cannot possibly exist without society, without living and conversing with other people?

5.                  “But is it not wise,” someone may ask, “to converse only with good people—only with those we know are meek and merciful, pure in heart and life? Is it not wise to avoid any interaction with people of the opposite character—people who do not obey, and perhaps do not believe, the gospel of our Lord Jesus Christ?” The advice of the apostle Paul to the Corinthians may seem to support this: “I wrote to you… not to keep company with fornicators.” (1 Cor. 5:9) And it is certainly not wise to keep company with them—or with any workers of evil—in such a way that we form close familiarity or a tight friendship. To begin or continue intimacy with such people is not wise for a Christian. It must expose him to many dangers and snares, from which he has no reasonable hope of escape.

But the apostle does not forbid all contact, even with those who do not know God: “For then,” he says, “you would have to go out of the world,” which he never advises. Instead he adds, “If anyone who is called a brother”—who claims to be a Christian—“is sexually immoral, or greedy, or an idolater, or abusive, or a drunkard, or a swindler,” (1 Cor. 5:11) then do not keep company with him; “with such a person, not even eat.” This necessarily means we break off close familiarity and intimacy. Yet elsewhere the apostle also says, “Do not regard him as an enemy, but warn him as a brother.” (2 Thes. 3:15) This clearly shows that even then we are not to renounce all fellowship. So this is not advice to separate completely, even from wicked people. In fact, these words teach the opposite.

6.                  How much more do our Lord’s words teach the opposite. He is so far from telling us to cut off all commerce with the world that, by his account of Christianity, without such interaction we cannot be Christians at all. It would be easy to show that some contact even with ungodly people is absolutely necessary for the full exercise of every temper he has described as the way of the kingdom. Indeed, it is necessary to the very existence of several of them: of meekness, for example, which instead of demanding “eye for eye,” “does not resist evil,” but when struck on the right cheek turns the other; of mercifulness, by which we love our enemies, bless those who curse us, do good to those who hate us, and pray for those who mistreat and persecute us; and of that whole combination of love and holy tempers that is exercised in suffering for righteousness’ sake. All these clearly could not exist if we had commerce only with real Christians.

7.                  Indeed, if we separated ourselves entirely from sinners, how could we ever fit the description our Lord gives in these very words? “You are the salt of the earth.” It is your very nature to season what is around you. The divine “taste” within you naturally spreads to whatever you touch and reaches outward to all among whom you live. This is a great reason why God’s providence has mingled you together with others: so that the grace you have received may, through you, be communicated to them; so that every holy temper, word, and work may have influence on them also. By this, some restraint is placed on the world’s corruption, and at least a small part is rescued from the general infection and made holy and pure before God.

8.                  So that we may more diligently labor to season as many as we can with every holy and heavenly temper, our Lord goes on to show the desperate state of those who do not share the religion they have received—which they cannot fail to do as long as it truly remains in their hearts. “If the salt has lost its taste, how can it be made salty again? It is no longer good for anything but to be thrown out and trampled underfoot.” If you—who once were holy and heavenly-minded, and therefore zealous for good works—no longer have that “taste” in yourselves, and therefore no longer season others; if you have grown flat, dull, and dead, careless of your own soul and useless to the souls of others—how will you be recovered? What help? What hope? Can tasteless salt be restored? No. It is fit only to be cast out, like street-mud, and trampled underfoot—overwhelmed with everlasting contempt. If you had never known the Lord, there might have been hope; if you had never been “found in him.” But what can you say now to his solemn declaration that closely matches this? “Every branch in me that does not bear fruit, the Father takes away… If anyone does not abide in me… he is thrown away like a branch and withers… and is thrown into the fire.” (John 15:2, 5, 6)

9.                  Toward those who have never tasted the good word of God, he is indeed compassionate and full of tender mercy. But justice comes upon those who have tasted that the Lord is gracious and then turn back from the holy command once delivered to them. “For it is impossible for those who were once enlightened,” (Heb. 6:4) whose hearts God once shone into with the knowledge of his glory in the face of Jesus Christ; “who tasted the heavenly gift” of redemption through Christ’s blood, the forgiveness of sins; “and were made partakers of the Holy Spirit”—of lowliness, meekness, and the love of God and neighbor poured into their hearts by the Holy Spirit; and then “have fallen away”—not a mere hypothesis but a declared fact—“to renew them again to repentance, since they crucify the Son of God again for themselves and put him to open shame.”

But so that none misunderstand these dreadful words, observe carefully: (1) Who is being spoken of—only those who were once “enlightened,” only those who truly “tasted” that heavenly gift and were made “partakers of the Holy Spirit.” So all who have not experienced these things are not addressed by this Scripture. (2) What “falling away” means here: it is a complete and total apostasy. A believer may fall and not fall away; he may fall and rise again. Even if he falls into sin, as dreadful as that is, it is not hopeless, for “we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins.” But above all, let him beware lest his heart be hardened by sin’s deceitfulness, lest he sink lower and lower until he falls away entirely—until he becomes like salt that has lost its taste. For if we sin willfully after we have received the experimental knowledge of the truth, there remains no more sacrifice for sins, but a fearful expectation of fiery judgment that will consume God’s enemies.

PART II.

1.                  “But although we may not completely separate ourselves from others—although it is granted that we ought to season them with the religion God has worked in our hearts—might this not be done quietly? Could we not pass this on in a hidden, almost unnoticed way, so that hardly anyone could tell how or when it happens? Salt spreads its flavor silently and without drawing attention. In the same way, though we remain in the world, could we not remain hidden in it? Could we not keep our religion largely to ourselves and avoid offending those we cannot help?”

2.                  Our Lord was fully aware of this very reasonable-sounding argument. He answers it directly in the words now before us. In explaining them, I will show, as I proposed in the second place, that as long as true religion remains in the heart, it is impossible to hide it—and doing so is completely against the intention of its Author.

First, it is impossible for those who truly possess the religion of Jesus Christ to conceal it. Our Lord makes this unmistakably clear through a double comparison: “You are the light of the world. A city set on a hill cannot be hidden.” Christians are the light of the world in both their character and their actions. Holiness makes them as noticeable as the sun in the sky. Just as you cannot leave the world, neither can you remain in it without being seen. You cannot hide humility, meekness, and the other holy dispositions that shape a life seeking to be perfect as the Father in heaven is perfect. Love is no more able to hide itself than light—especially when it is expressed through action, through laboring love and visible good works. A city cannot be hidden, and neither can a holy, earnest, active lover of God and neighbor.

3.                  It is true that those who love darkness rather than light—because their deeds are evil—will do everything they can to label the light within you as darkness. They will speak all kinds of evil against you falsely. They will accuse you of motives far from your heart and actions opposite to your intent. Yet your patient perseverance in doing good, your quiet endurance of suffering for the Lord’s sake, your humble joy in persecution, and your steady effort to overcome evil with good will only make your faith more visible than before.

4.                  It is therefore impossible to keep our religion unseen unless we abandon it altogether. The idea of hiding the light is as foolish as trying to keep a lamp burning while covering it completely. Any religion that can be concealed is not Christianity. If a Christian could be hidden, Christ would never have compared believers to a city on a hill or to the light of the world. Let no one whom God has renewed in heart ever imagine it is right to hide that light or keep faith private. Especially when we consider that hiding faith is not only impossible, but also directly opposed to God’s design.

5.                  This becomes even clearer in our Lord’s next words: “No one lights a lamp and puts it under a basket.” In other words, just as people do not light a lamp in order to hide it, God does not enlighten a soul with knowledge and love so that it may be concealed—whether by misplaced caution, false humility, fear, or shame. Faith is not meant to be hidden in solitude or disguised in society—neither by withdrawing from people nor by blending in with them. Instead, the lamp is placed on a stand “so that it gives light to all in the house.” In the same way, God intends every Christian to live in plain view, so that the life of Christ may be clearly expressed.

6.                  God has always spoken to the world not only through commands but through examples. He has never left himself without witnesses—people whose lives testified to his truth as much as their words did. These believers have been “lights shining in a dark place.” Through them, God has preserved a remnant, a faithful seed, counted as his own generation. Through their witness, some were led out of darkness and guided into the way of peace.

7.                  Given how clearly Scripture and reason speak on this matter, one might think no serious objections could remain. But those who think this underestimate the subtlety of temptation. Even after all this, arguments for hidden faith and solitary religion can sound very convincing. So strong and appealing are these objections that we need God’s wisdom to recognize the trap and God’s power to escape it. Many objections have been raised against being open, active, engaged Christians—and these must now be answered.

PART III.

1.                  To answer these objections was the third thing I proposed. First, it is often objected that religion does not lie in outward things, but in the heart—in the deepest part of the soul; that it is the union of the soul with God, the life of God in the soul of humanity; and that outward religion is worth nothing, since God does not delight in external services, but in a pure and holy heart, which is “the sacrifice he will not despise.”

I answer: it is entirely true that the root of religion lies in the heart, in the innermost soul; and that this is the union of the soul with God, the life of God within us. But if this root is truly in the heart, it must produce branches. These branches are outward acts of obedience that share the same nature as the root. Therefore, they are not merely signs of religion, but essential parts of it.

It is also true that outward religion without a heart renewed by grace is worthless; God delights in such empty service no more than in ancient burnt offerings. And it is equally true that a pure and holy heart always pleases him. Yet God is also pleased with outward service that flows from the heart—with prayer, whether public or private; with praise and thanksgiving; with the offering of our goods devoted to his glory; and with the offering of our bodies, which he claims as his own. As the Apostle urges us, we are to present ourselves “a living sacrifice, holy and acceptable to God.”

2.                  A second objection, closely related, claims that love is everything; that it is “the fulfilling of the law” and “the end of the commandment.” Without love, whatever we do or suffer profits nothing. Therefore, we are told to “follow after charity,” which is called “the more excellent way.”

I answer: it is granted that love—flowing from sincere faith—is indeed the fulfillment of the law and the aim of every commandment. Without love, nothing we do has value. But it does not follow that love replaces faith or good works. Love fulfills the law not by setting obedience aside, but by compelling it. It leads us into obedience. And while works done without love profit nothing, whatever is done in love—even suffering reproach for Christ or giving a cup of cold water in his name—will never lose its reward.

3.                  “But does not the Apostle tell us to follow after charity and call it a more excellent way?”

He does—but not love alone. His words are, “Follow after charity, and desire spiritual gifts.” Yes, follow after love—and desire to spend and be spent for others. Follow after love—and do good to all as you have opportunity.

When he calls love “a more excellent way,” he is comparing it to miraculous gifts like tongues and healings—not to obedience or outward holiness. He is not discussing outward religion at all. So this passage does not support the claim that visible faith is unnecessary.

Even if love were preferred above all outward works (as it rightly is), it would never mean rejecting those works. God joined inward love and outward obedience together from the beginning. Let no one separate what God has joined.

4.                  “But God is Spirit, and those who worship him must worship in spirit and truth. Is this not enough? Should we not devote ourselves entirely to inward worship? Do outward actions not distract and burden the soul, while Paul urges us to be free from distraction and carefulness?”

I answer: yes, God is Spirit, and he must be worshiped in spirit and truth. But what does that mean? It means worshiping him with our spirit—believing in him as holy and merciful, loving and forgiving; loving him with heart, mind, soul, and strength; imitating him by pursuing purity; and obeying him in thought, word, and deed.

Therefore, one essential part of worshiping God in spirit and truth is keeping his outward commands. To glorify him with our bodies as well as our spirits; to work with hearts lifted toward God; to buy and sell, eat and drink, and labor for his glory—this is worshiping God in spirit and truth, just as much as praying in solitude.

5.                  If this is so, then contemplation is only one form of spiritual worship. To devote ourselves to it alone would destroy many other forms of worship that are equally pleasing to God and beneficial to the soul. It is a serious mistake to think that attention to outward duties hinders spiritual life. When done as unto the Lord, such work does not distract the believer or dull spiritual sight. A person who lives this way has one eye fixed on God, even while the other attends to daily responsibilities.

6.                  But the greatest objection remains: “Experience shows that outward religion does not help. We attended the ordinances for years, yet we were no better for it. We mistook the means for the end and thought ourselves Christians when we were not.”

I accept the fact. Many have abused God’s ordinances by mistaking the means for true religion itself. But abuse does not cancel proper use. Take away the misuse and keep the practice. Use all outward means—but always with the aim of renewing the soul in righteousness and true holiness.

7.                  Others say, “Experience also shows that trying to do good is wasted effort. Feeding bodies does no good if souls are lost. Only God can change hearts. And some people are already good, while others will never listen.”

I answer:

(1) Regardless of outcomes, you are commanded to feed the hungry and clothe the naked.(2) Though God alone changes hearts, he usually does it through people.(3) God builds his people up through one another; no member of Christ’s body is unnecessary.Finally, how do you know who is beyond hope? Do not judge before you have tried. You may, under God, save a soul from death.

8.                  “But we tried,” they say. “Some did not change at all. Others changed briefly and then fell back. We only harmed them and ourselves.”

This may be true. But was the servant ever above the Master? Many rejected Christ himself. Yet he never stopped doing good. Neither should we. We are responsible for obedience, not outcomes. Leave results to God.

If your spirit was troubled, perhaps it was because you believed you were responsible for success—or because you were not watchful over your own heart. That is no excuse for disobedience. Try again—but more wisely. Be humbler, more prayerful, more gentle, more dependent on God. Do good persistently, trusting that your labor in the Lord is not in vain.

PART IV.

1.                  In spite of all these appealing excuses for hiding our faith, our Lord’s command still stands: “Let your light shine before others, so that they may see your good works and glorify your Father in heaven.” This is the practical conclusion our Lord himself draws from everything he has said.

“Let your light shine.”Let the lowliness of your heart be visible—your gentleness, your meek wisdom, your serious concern for eternal things, and your sorrow over the sin and suffering of the world. Let your deep desire for holiness and full joy in God be evident. Let your sincere goodwill toward all people, and your grateful love toward God, be seen. Do not try to hide the light God has placed within you. Let it shine before everyone you encounter, in the whole pattern of your daily life. Let it shine even more clearly through your actions—by doing all the good you can for all people, and by enduring suffering for righteousness’ sake while you rejoice, knowing your reward is great in heaven.

2.                  “Let your light shine before others, that they may see your good works.”So far should a Christian be from wanting to hide their faith. Rather, let it be your desire not to conceal it—to never place it under a basket. Make it your aim to set it on a stand, so it gives light to everyone around you. Only take care that you do not seek praise for yourself or desire honor from others. Let this be your single aim: that those who see your good works may glorify your Father in heaven.

3.                  Let this be your ultimate purpose in everything you do. With this intention, live openly and honestly, without disguise. Let your love be genuine, without pretense. Why should sincere, self-giving love be hidden? Let there be no deceit in your words; let your speech reflect the true condition of your heart. Let there be no secrecy or manipulation in your conduct. Leave such behavior to those whose plans cannot stand in the light. Be simple, sincere, and transparent before all people, so that everyone may see the grace of God at work in you. And though some may harden their hearts, others will recognize that you have been with Jesus and, by turning to him, will glorify your Father in heaven.

4.                  With this single goal—to bring glory to God through your life—go forward in his name and in the strength he supplies. Do not be ashamed to stand alone if faithfulness to God requires it. Let the light within you shine through every good work—both works of devotion and works of mercy. And in order to increase your ability to do good, cut away all excess. Remove unnecessary spending on food, furniture, and clothing. Be a faithful steward of every gift God has given you, even the smallest ones. Cut away wasted time and needless activities. Whatever your hand finds to do, do it with all your strength.

In short, be full of faith and love. Do good. Endure hardship. Be steadfast and unmovable, always abounding in the work of the Lord, because you know that your labor in the Lord is never wasted.

Study Guide

Week 4 - Salt & Light: Faith That Shows Up

Scripture: Matthew 5:13–16

Wesley Reference: Sermon 24, Sermon on the Mount – Discourse 4

Introduction

Jesus shifts gears in the Sermon on the Mount. After describing the inner life of a disciple—the heart transformed by grace—He turns outward. “You are the salt of the earth… You are the light of the world.”

John Wesley presses this truth home with urgency: Christianity is not meant to be hidden, privatized, or lived in isolation. A faith that stays only in the heart eventually withers. True holiness always moves outward in love, action, and witness. The question isn’t whether our faith will be seen—but what kind of faith people are seeing.

GATHER

Purpose

To reflect on how faith naturally moves from the heart into everyday life—and why Christianity cannot be lived in isolation.

Personal Discovery

• When you hear Jesus call His followers “salt” and “light,” what feelings come up for you—encouragement, pressure, fear, responsibility?

• Where do you tend to keep your faith most private—family, work, community, church?

• Growing up, did you see faith modeled more as something lived publicly or kept personal?

Group Discussion

• Why do you think many Christians today feel more comfortable with a private faith than a visible one?

• Wesley says Christianity is “essentially a social religion.” What does that challenge or affirm in your own faith journey?

• What risks come with living openly as a Christian? What risks come with not doing so?

GROW

Purpose

To understand why inward holiness must express itself outwardly—and why hiding faith ultimately weakens it.

Summary

Wesley confronts a tempting idea: that the highest form of faith is private, inward, and detached from everyday life. While personal devotion and solitude matter, Wesley insists they were never meant to replace engagement with the world. Meekness, mercy, peacemaking, and love cannot exist in isolation.

Jesus’ images make this plain. Salt that doesn’t season is useless. Light that is hidden is no light at all. Faith that bears no visible fruit is not just incomplete—it’s in danger. Yet Wesley is equally clear: good works are never about self-promotion. The goal is not to draw attention to ourselves, but to point others toward God.

Personal Discovery

• Which is easier for you right now: inward faith (prayer, belief, intention) or outward faith (action, service, witness)?

• Where might God be inviting you to let your faith be seen rather than simply felt?

• Are there ways you’ve unintentionally “put your light under a basket” out of fear, comfort, or habit?

Group Discussion

• Wesley argues that faith cannot be hidden for long. Do you agree? Why or why not?

• How do we practice visible faith without slipping into pride or performance?

• What does “letting your light shine” look like in ordinary places—family gatherings, volunteer work, civic clubs, or daily routines?

GO

Purpose

To live a visible, humble, love-filled faith that points others to God.

Take It Home – Mark of Holiness

A holy life shines—not to be noticed, but to be useful.This week, pay attention to where God places you. Ask: How can my words, choices, and actions quietly but clearly reflect Christ right here?

Scripture Readings for the Week

• Matthew 5:13–16

• Micah 6:8

• John 15:1–8

• Colossians 3:12–17

• 1 Peter 2:9–12

Memory Verse

“Let your light shine before others, that they may see your good works and glorify your Father in heaven.” — Matthew 5:16

Prayer Prompt

Lord, thank You for the light You’ve placed within me.Give me courage to live my faith openly,humility to serve without seeking praise,and love that points others to You.Help me be salt that preserves and light that guides—for Your glory, not my own. Amen.