On Working Out Our Own Salvation
Read with an open heart. Carry grace into the day.
By John Wesley
Collection source: The Works of John Wesley, vol. 6; WES_WW06.PDF, PDF page 537
Editorial note: Quotation qualification to paragraph 25: Wesley’s Latin about God making and saving us is not the wording of the commonly cited parallel in Augustine, Sermon 169, 11.13. That passage reads “Qui ergo fecit te sine te, non te iustificat sine te” (he who made you without you does not justify you without you). Wesley’s wording is retained as an adaptation; this comparison does not establish that no similar wording occurs elsewhere in Augustine. The additional search did not establish the full provenance of Wesley’s wording. The comparison remains limited to the cited Sermon 169 parallel; Augustine’s entire corpus has not been collated for other possible parallels. Augustine, Sermon 169, 11.13, quoted with reference to PL 38, 923.
“Work out your own salvation with fear and trembling: For it is God that worketh in your heart to will and to do of his good pleasure.”Philippians 2:12
In this landmark sermon on Philippians 2:12–13, John Wesley resolves the apparent tension between divine grace and human responsibility. He explains that salvation is entirely God’s gift—empowered by prevenient, justifying, and sanctifying grace—yet requires our active, faithful cooperation. Because God graciously works in us to give both the desire and the power to obey, we both can and must diligently work out our own salvation.
AI-assisted adaptation (Astra 6). This is a modern paraphrase, including paraphrased Bible quotations. Compare it with the historical text and linked KJV passages.
Full AI comparison completed on 2026-10-20; version 491ccd061457. A completed comparison covers every paragraph, summary and study guide. No independent human scholarly review has been recorded. Study questions and prayers are modern editorial additions.
How these editions are prepared and reviewed1SOME 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 everyone 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.
1Some great truths—such as the existence and character of God, and the fundamental distinction between right and wrong—were known to some extent throughout the pagan world. Traces of this knowledge can be found across all nations. In a real sense, God has spoken to every human being: “He has shown you, O mortal, what is good: to act justly, to love mercy, and to walk humbly with your God.” With this light of truth, God has in some measure enlightened every person who comes into the world. In this way, even those who do not have God’s written law are a law to themselves. They show that the true substance of the law is written on their hearts by the very same hand that carved the commandments onto stone tablets, and their own consciences bear witness whether their lives align with that standard or not.
2But 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, 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.
2Yet there are two monumental core doctrines, containing truths of the greatest importance, of which the most enlightened pagans of the ancient world were completely ignorant—just as the most educated pagans remain today. I am speaking of the truths concerning the eternal Son of God and the Holy Spirit of God: that the Son gave himself as an atoning sacrifice for the sins of the world, and that the Spirit of God renews human beings into the divine image in which they were originally created. Despite all the effort that ingenious and learned scholars have made (such as the eminent Chevalier Ramsay) to dig through ancient pagan literature in search of some hint of these truths, any supposed parallel is so faint that only a vivid imagination could ever see it. Furthermore, whatever faint traces might exist appeared only in the writings of a tiny handful of the deepest thinkers of their times. Meanwhile, the countless multitudes around them gained little from the philosophers' knowledge and remained as completely blind to these essential truths as the animals that perish.
3Certain it is, that these truths were never known to the vulgar, the bulk of mankind, to the generality of men in any nation, in 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.”
3It is beyond question that ordinary people—the vast majority of humanity in every nation—knew nothing of these truths until they were brought to light through the gospel. Though a tiny spark of knowledge flickered here and there, the entire earth was draped in darkness until the Sun of Righteousness arose and scattered the shadows of night. Ever since this dawn from on high broke over us, a radiant light has shone upon those who previously sat in darkness and in the shadow of death. Across every generation, countless thousands have come to know that “God so loved the world that he gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” And having received the sacred Scriptures, they know that God has also given us his Holy Spirit, who works within us both to give us the desire and the power to do what pleases him.
4How 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 he 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. Having proposed the example of Christ, the Apostle exhorts then 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,
4How remarkable are the Apostle Paul’s words leading up to this statement! “You must have the same attitude that Christ Jesus had. Though he was God,” possessing from eternity the divine nature that belongs to God alone, he “did not consider equality with God an act of robbery”—meaning it was no robbery or usurpation of another’s privilege, but his own unquestionable right. The expression conveys the supreme fullness and majesty of the Godhead. In stunning contrast stand the two phrases: he emptied himself, and he humbled himself. He emptied himself of that visible divine glory, veiling his majesty from the eyes of humans and angels. By taking on the form of a servant and being born in the likeness of humanity, he became a real human being like us. And appearing in human form as an ordinary man, without any striking outward beauty or distinction, he humbled himself even further by becoming obedient to God—though equal with him—even to the point of dying, yes, dying the shameful death of a cross! This was the greatest demonstration of both humility and obedience ever known. Setting Christ’s example before us, the Apostle then urges us to lay hold of the salvation Christ purchased for us: “Therefore, work out your own salvation with fear and trembling, for it is God who works in you both to will and to act according to his good purpose.” In these profound words, three points stand out:
I. That grand 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 own good pleasure.”
I. That foundational truth which we must never forget: “It is God who, out of his own good pleasure, works in us both to will and to do.”
II. The improvement we ought to make of it: “Work out your own salvation with fear and trembling.”
II. The practical duty we must draw from it: “Work out your own salvation with fear and trembling.”
III. The connection between them: “It is God that worketh in you;” therefore, “work out your own salvation.”
III. The vital connection between the two: Because “it is God who works in you,” therefore “work out your own salvation.”
1First. 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 he 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 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.
1First, let us reflect on that vital and magnificent truth that must constantly remain in our hearts: “It is God who works in you, both to will and to do of his good pleasure.” We can see the meaning even more clearly if we slightly rearrange the sentence: “It is God who, simply out of his own good pleasure, works in you both to will and to do.” Placing the words this way—linking “his good pleasure” directly to his “working”—sweeps away every illusion of human merit and gives all the glory to God alone. Otherwise, we might be tempted to boast, imagining that some worthiness of our own, some inherent goodness in our character, or some good deed we performed prompted God to begin working in us. But this phrase cuts off all such foolish pride. It demonstrates unmistakably that God’s motive for working in us comes entirely from within himself—from his pure grace and unmerited mercy.
2It 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.
2It is this unearned love alone that moves God to work within us both to will and to do. This phrase can be understood in two ways, both of which are unquestionably true. First, “to will” can refer to the whole of inward religion—the inner life of the soul—while “to do” refers to outward religion—our visible actions and conduct. Understood in this sense, it means that God is the author of both inward and outward holiness. Second, “to will” can refer to every holy desire, while “to do” refers to everything that flows from that desire in daily practice. In that case, the verse means that God breathes every good desire into our hearts and then empowers us to carry that desire out into fruitful action.
3The original words, το θελειν and το ενεργειν, seem to favor the latter construction: το θελειν, which we render to will, plainly including every good desire, whether relating to our tempers, words, or actions; to inward or outward holiness. And το ενεργειν, 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.
3The original Greek words, to thelein and to energein, seem to favor this second view. The word translated “to will” (to thelein) clearly embraces every holy desire, whether it concerns our inward dispositions, our spoken words, or our actions—both internal and external holiness. And the word translated “to do” or “to work” (to energein) clearly points to all that supernatural power from on high, that divine energy that creates every right attitude of heart within us and then equips us for every good word and work.
4Nothing 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.”
4Nothing can strip away human pride so completely as a deep, enduring conviction of this truth. For if we are genuinely convinced that we possess nothing that has not been given to us as a gift, how could we ever brag as though we achieved it on our own? If we know and feel that the very first impulse toward good originates from above, along with the strength that carries it through to completion—if it is God who not only breathes in every good desire but also stays with it and brings it to fulfillment, lest it vanish like smoke—then it unmistakably follows that “whoever boasts must boast only in the Lord.”
1Proceed 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 favor 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, show 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.”
1Let us now turn to the second point: Since God works in you, you must work out your own salvation. The original word translated “work out” means to carry a task through to completion, to finish it thoroughly. It is your own salvation, because you yourself must engage in this work, or it will remain undone forever. Consider what this salvation entails. It begins with what is commonly—and very properly—called prevenient grace (the grace that goes before us). This includes the very first stirring of a desire to please God, the first glimmer of light revealing his will, and the first fleeting conviction of having sinned against him. All of these represent an initial movement toward spiritual life, a beginning stage of salvation, the start of our rescue from a blind, calloused heart that was utterly numb to God and spiritual reality. This salvation moves forward through convicting grace, which Scripture usually calls repentance. Repentance brings deeper self-knowledge and further breaks the stubborn heart of stone. Next, we enter into Christian salvation in the fullest sense, where “by grace you are saved through faith.” This great gift has two primary branches: justification and sanctification. In justification, we are delivered from the guilt of sin and welcomed back into God’s favor. In sanctification, we are delivered from the power and root of sin and renewed into God’s likeness. Both Scripture and personal experience demonstrate that this salvation is both instantaneous and gradual. It begins the very instant we are justified, producing in us a holy, humble, gentle, and patient love for God and our neighbor. From that moment on, it grows gradually, like a tiny mustard seed—the smallest of seeds at planting—which springs up, puts forth great branches, and becomes a large tree. Then, in another distinct moment, the heart is purified from all sin and filled with pure love for God and others. Yet even that love continues to expand and deepen, until we grow in every way into Christ, who is our head, reaching the full measure of the stature of Christ.
2But 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. (Ephesians 6:5, etc.) 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, μετα φοβου, with fear:) Secondly, that it be done with the utmost diligence, speed, punctuality, and exactness; not improbably referring to the latter word, μετα τρομου, with trembling.
2But how are we to work out this salvation? The Apostle answers, “With fear and trembling.” There is another passage where Paul uses this exact same phrase, which helps illuminate what he means: “Slaves, obey your earthly masters”—meaning masters according to the present temporary order of this world, knowing that in a short while every servant will be set free—“with fear and trembling.” This is a common proverbial expression that cannot be taken in a rigid, literal sense. For what master could endure, let alone demand, that his servant stand shaking and quaking before him? The words that immediately follow rule out such an idea: “with a sincere heart,” keeping your focus solely on the will and providence of God, “not just to win their favor when their eye is on you, but as slaves of Christ, doing the will of God from your heart”—doing everything as for the Lord, and throwing all your energy into it (Ephesians 6:5–6). It is easy to see that the Apostle’s strong language highlights two crucial things: First, that everything should be done with deep earnestness of spirit, with attentive care and holy vigilance (which perhaps points more directly to the phrase meta phobou, “with fear”). Second, that it should be done with promptness, diligence, and thorough dependability (which may well correspond to meta tromou, “with trembling”).
3How 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 labor 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.
3How naturally this applies to the great purpose of our lives—working out our own salvation! With the very same attitude of heart and in the very same spirit that Christian servants serve their earthly masters, let all followers of Christ serve their Master in heaven. That means, first, serving with deep earnestness of soul, with holy vigilance and careful attention; and second, serving with wholehearted diligence, prompt obedience, and faithful devotion in every detail.
4But what are the steps which the Scriptures direct 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 as “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 tap 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 he a cross, though it he 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.”
4But what specific steps does Scripture tell us to take as we work out our own salvation? The prophet Isaiah gives us a clear summary of our first steps: “Stop doing wrong; learn to do right.” If you truly long for God to work in you that living faith which brings both present and eternal salvation, then use the grace he has already granted you! Flee from all sin as you would run from a venomous snake. Carefully steer clear of every corrupt word and destructive deed; yes, stay away from every appearance of evil. And when it comes to “learning to do right,” pursue good works with passion—both works of piety and works of mercy. Engage in family worship and pour out your heart to God in private prayer. Fast in secret, and “your Father, who sees what is done in secret, will reward you.” Search the Scriptures: listen to them preached, read them privately, and meditate deeply on them. Receive the Lord’s Supper at every opportunity. “Do this in remembrance of me,” Jesus said, and he will faithfully meet you at his table. Let your daily conduct and fellowship be centered among the people of God, and ensure that your speech is always gracious and seasoned with salt. As you have opportunity, do good to all people—caring for both their physical needs and their eternal souls. In all these things, “be strong and immovable, always working enthusiastically for the Lord.” All that remains is for you to deny yourself and take up your cross daily. Turn away from every pleasure that does not prepare you to find your joy in God, and willingly embrace every opportunity to draw closer to him, even when it feels like a heavy cross or causes pain to your natural desires. Walking this path, redeemed by the blood of Christ, you will press on toward Christian perfection, until, walking continuously in the light as he is in the light, you can joyfully witness that God is faithful and just not only to forgive your sins, but to cleanse you completely from all unrighteousness.
1“But,” say some, “what connection 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 this 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?”
1“Wait,” someone might object, “what possible connection is there between the two halves of this verse? Don’t they completely contradict each other? If God is the one working in us both to will and to do, why do we need to work at all? Doesn’t his sovereign working make our own efforts completely unnecessary? In fact, doesn’t it make our working impossible as well as pointless? If we confess that God does everything, what is left for us to do?”
2Such 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 no opposition between these, “God works; therefore, do ye work;” but, on the contrary, the closest connection; and that in two respects. For, First, God works; therefore you can work: Secondly, God works, therefore you must work.
2This is the natural reasoning of human flesh and blood. At first glance, it sounds quite convincing. But it has no real foundation, as will become obvious the moment we examine it more deeply. When we look beneath the surface, we discover there is no conflict whatsoever between “God is working” and “therefore, you must work.” On the contrary, the two statements are bound together in the closest possible harmony, in two distinct ways: First, God works, therefore you can work. Second, God works, therefore you must work.
3First. 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 in 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.
3First, God works in you; therefore, you can work. Without his enabling power, it would be utterly impossible. If God did not take the initiative, you could never work out your own salvation. As our Lord declared, “Humanly speaking, it is impossible for a rich person to enter the Kingdom of God.” In fact, it is impossible for anyone born into this world, unless God works within them. Because all people by nature are not merely spiritually sick, but “dead in trespasses and sins,” no one can do anything truly pleasing to God until he raises them from spiritual death. It was impossible for Lazarus to walk out of the tomb until the Lord called him and gave him life. In the very same way, it is impossible for us to break free from our sins—or even make the slightest movement toward God—until he who possesses all authority in heaven and earth calls our dead souls to life.
4Yet 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. Everyone 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 everyone, 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 wins because he has not grace, but because he does not use the grace which he hath.
4Yet this provides no excuse for those who keep on sinning and try to blame their Creator by saying, “Only God can give us life; we cannot resurrect our own souls!” While it is true that all people are spiritually dead by nature, this excuses no one. Why? Because no human being is left in a state of mere fallen nature. Unless someone has utterly quenched the Holy Spirit, no one is completely devoid of God’s grace. No living person is entirely without what is commonly called a “natural conscience.” But conscience is not merely natural at all—it is more accurately termed prevenient grace (the grace that goes before us). Every human being receives a measure of this grace, which does not wait for any invitation from us. Everyone experiences holy longings sooner or later, even though most people stifle those desires before they can take root or bear lasting fruit. Every person receives some ray of that divine light which shines upon everyone coming into the world. And unless someone belongs to that tragic few whose consciences have been seared as with a hot iron, everyone feels inner unrest and guilt whenever they violate the light they have. Therefore, no one sins because they lack grace, but because they do not use the grace they have. [The source reads “wins”; “sins” is the contextual reading.]
5Therefore, inasmuch as God works in you, you are now able to work out your own salvation. Hence 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 fulfill 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.”
5Therefore, because God is actively working in you, you are now fully able to work out your own salvation. Since he graciously works in you according to his good pleasure—without any merit on your part—giving you both the desire and the power, it is genuinely possible for you to walk in all righteousness. It is possible for you to love God because he first loved us, and to walk in love following the example of our Master. We know, of course, that his warning is absolutely true: “Apart from me you can do nothing.” But on the other hand, we know that every believer can joyfully confess, “I can do all things through Christ, who strengthens me.”
6Meantime 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 willful 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.
6At the same time, let us remember that God has bound these two truths together in the life of every believer. We must take great care never to tear them apart! Beware of that false, mock humility that makes excuses for willful disobedience by sighing, “Oh, I can do nothing!”—and leaves it at that, never once acknowledging the transforming grace of God. Please, stop and think carefully about what you are saying. I pray you are mistaken about yourself, because if it were truly the case that you can do nothing, then you have no real faith at all! And if you lack faith, you are in a perilous condition; you are not in a state of salvation. But surely that is not true of you! You can do what God asks through Christ who gives you strength. Fan into flame the spark of grace already placed within you, and he will pour out even more grace upon you.
7Secondly. 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 favor 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 labor by every possible means to “make our own calling and election sure.”
7Second, God works in you; therefore, you must work. You must be “workers together with him” (in the Apostle’s own words), or else he will cease his working. The unchanging principle guiding all of God’s dealings with us is this: “To those who use well what they are given, even more will be given. But from those who do nothing”—who fail to cultivate the grace they have received—“even what they have will be taken away.” Even Saint Augustine, who is often cited in support of an opposing theology, made this profound observation: Qui fecit nos sine nobis, non salvabit nos sine nobis—“He who created us without our cooperation will not save us without our cooperation.” God will not save us unless we actively “save ourselves from this corrupt generation”; unless we ourselves “fight the good fight for the true faith and hold tightly to eternal life”; unless we strive with all our might to enter through the narrow door, deny ourselves and carry our cross daily, and do everything possible to make our calling and election sure.
8“Labor” 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 of well-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 the labor 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 this great Shepherd of his sheep,” (Jesus,) “make you perfect in every good work to do his wills working in you what is well pleasing in his sight, through Jesus Christ; to whom be glory forever and ever!”
8Therefore, brothers and sisters, “do not work merely for food that spoils, but for the food that endures to eternal life.” Echo the words of our blessed Lord, though in a human sense: “My Father is always working, and so am I.” Knowing that God is continually at work within you, never grow tired of doing good. Press forward by the power of God’s grace—the grace that goes before you, walks beside you, and follows after you—faithfully engaged in the work of faith, the patient endurance of hope, and the labor of love. “Be strong and immovable. Always abound in the work of the Lord.” And may “the God of peace, who brought back from the dead our Lord Jesus, the great Shepherd of the sheep, make you complete in every good work to do his will. May he produce in you, through the power of Jesus Christ, every good thing that is pleasing to him. To him be glory forever and ever! Amen.”
Small Group & Personal Study Guide
- In Philippians 2:12–13, Paul commands believers to “work out your own salvation” specifically because “it is God who works in you.” How does Wesley show that these two truths—instead of contradicting each other—actually depend on one another?
- How does Wesley define “prevenient grace,” and how does his claim that everyone receives grace uphold both God’s initiative and human accountability? How does his qualification about quenching the Spirit affect that claim?
- In the saying Wesley attributes to Augustine (“He who made us without ourselves will not save us without ourselves”), how does Wesley warn against treating human beings like passive machines in the Christian life?
- Where in your life right now has God been quietly prompting your conscience or stirring a desire to grow, and what practical step of obedience—in prayer, self-denial, or active service—can you take today in confidence that God is already working in you?
Almighty and gracious God, we praise you that from the first whisper of conscience to the final triumph of holiness, every good desire and every victory in us is the work of your grace. Forgive our spiritual laziness and excuses, and stir us up to work out our salvation with reverent awe and joyful diligence. As you work within us both to will and to act according to your good purpose, help us respond with wholehearted obedience today. Amen.