The poetical publications of John and Charles Wesley originally appeared at various intervals during a space of fifty-two or -three years. The total number of them, as far as at present ascertained, is fifty-seven; of which, seven bore the names of the two brothers, seven of John Wesley only, eight of Charles Wesley only; while the remaining thirty-five were anonymous, though some were afterwards owned, and all are capable of being certainly identified. They admit of a further classification in regard to their respective contents. (1.) Four are entirely extracted from other authors. (2.) Six are partly original and partly selected. (3.) Nine are mostly selected from previous publications of their own, with a few from other authors intermixed. While(4.) Thirty- eight are strictly and exclusively original. This fourth and largest class constitutes the basis of the present edition, along with three volumes of the second class which it has been deemed advisable to reprint entire, because in the majority of instances the selected poems have been altered and adapted by the Editors for a purpose of their own, and according to their own taste. The third class, like the first, it is obviously unnecessary to include. With these reprints, there will be published in successive volumes a large number of poems left by Mr. Charles Wesley in MSS., and carefully revised for publication, but which, for some reason or reasons unknown, were not published by him; together with such single poems, whether in print already or in manuscript, as may not have been before collected the whole forming as complete a collection as circumstances will permit of the poetry of these wonderful and blessed men. Such a collection has been long desired by the lovers of sacred song in various parts of the world, as well as by “the people called Methodists,” whose obligations to these two poets it is hard, if not impossible, adequately to express in words. Why the accomplishment of this wide-spread and earnest desire has been so long postponed, need not now be particularly considered, even were it practicable to state the various causes of the delay. Rather let the reader be invited to join the Editor in the earnest hope and prayer that the purpose so long cherished, and now at length in course of accomplishment, may be sanctioned by the Divine blessing, and that these “winged words” may carry with them everywhere those hallowing influences which it was the highest ambition of the writers to multiply and diffuse. It is only needful at present to add, that the volume now in the reader's hands contains a complete reprint of the two first of the poetical publications which bear the names of John and Charles Wesley. They were issued in rapid succession, doubtless to meet the wants of the infant Societies; and contain a larger number of selected and adapted poems than any of the subsequent volumes, except those entitled “A Collection of Psalms and Hymns,” and “A Collection of Moral and Sacred Poems,” neither of which will be reprinted entire. From those “Collections” the originals, as far as they can be ascertained, will be extracted for this edition; but to have pursued that course with the volumes of 1739 and 1740 would have been to destroy their identity, and to deprive the reader of many valuable and edifying pieces not easily accessible otherwise. Those “altered from Herbert,” for instance, are only to be found in full in the volume of 1739; and, apart from their devotional character, supply interesting instances of the literary skill and judgment of the Wesleys. Even the fondest admirers of that holy ecclesiastic can scarcely be displeased at his appearance in a somewhat modernized attire, especially when they remember how much the Wesleys contributed to keep up his name and fame in an age when he was by no means so popular as now. The fine poems of Gambold were preserved and kept in circulation by the Wesleys; if, indeed, they do not entirely owe their publicity to the care and taste of the two brothers; not having been published by himself at all, nor by his friends until half a century after this volume appeared. The hymns of the venerable father of the Wesleys were likewise first collected by his sons in their first joint publication, and are thus made generally known.The two volumes now reprinted were each originally divided into two parts; and the division has been preserved here, though the reason of it cannot be ascertained. The volume of 1739 reached a third edition before that year expired; a fourth was published in 1743, and a fifth in 1756. To the fourth and fifth editions the volume of 1740 was added, its two parts being then numbered the third and fourth respectively, and the preface appearing in the third part. This composite volume was subsequently known and catalogued as Vol. 1 of “Hymns and Sacred Poems by John and Charles Wesley.” A copy of it corrected for a new edition is in the possession of the Editor, and such corrections as have not been followed in the text of this volume are preserved in the notes. The only other alterations to be mentioned are, that the Index and Table of Contents are here adapted to the continuous paging; and that certain poems, afterwards published by their authors in other volumes, are transferred to the places to which they more properly belong; the transfer being mentioned as on pp. 269 and 289. To have omitted them from those later publications would have been unjust to the authors, and to have inserted them twice for the sake of an exact and literal reprint would have been unjust to the purchaser.
London, October 13, 1868.
Published by
John Wesley, M.A.
and
“Let the Word of Christ dwell in you richly in all Wisdom; teaching and admonishing one another in Psalms and Hymns and Spiritual Songs, singing with Grace in your hearts to the Lord.”
Col. 3:16
London
Printed by William Strahan; and sold by James Hutton, Bookseller, at the Bible and Sun, without Temple-Bar; and at MR. BRAY’S, a Brazier in Little-Britain.
MDCCXXXIX
Some verses, it may be observed, in the following Collection, were wrote upon the scheme of the Mystic divines. And these, 'tis owned, we had once in great veneration, as the best explainers of the Gospel of Christ. But we are now convinced that we therein greatly erred, not knowing the Scriptures, neither the power of God. And because this is an error which many serious minds are sooner or later exposed to, and which indeed most easily besets those who seek the Lord Jesus in sincerity; we believe ourselves indispensably obliged in the presence of God, and angels, and men, to declare wherein we apprehend those writers not to teach the truth as it is in Jesus.
And first, we apprehend them to lay another foundation. They are careful indeed to pull down our own works, and to prove, that by the Deeds of the law shall no flesh be justified. But why is this? Only, to establish our own righteousness in the place of our own works. They speak largely and well against expecting to be accepted of God for our virtuous actions; and then teach, that we are to be accepted for our virtuous habits or tempers. Still the ground of our acceptance is placed in ourselves. The difference is only this Common writers suppose we are to be justified for the sake of our outward righteousness. These suppose we are to be justified for the sake of our inward righteousness: whereas, in truth, we are no more justified for the sake of one than of the other. For neither our own inward nor outward righteousness is the ground of our justification. Holiness of heart, as well as holiness of life, is not the cause, but the effect of it. The sole cause of our acceptance with God (or, that for the sake of which, on the account of which, we are accepted) is the righteousness and the death of Christ, who fulfilled God’s law, and died in our stead. And even the condition of it is not (as they suppose) our holiness either of heart or life but our faith alone; faith contradistinguished from holiness as well as from good works. Other foundation therefore can no man lay, without being an adversary to Christ and His Gospel, than faith alone, faith, though necessarily producing both, yet not including either good works or holiness.
But supposing them to have laid the foundation right, the manner
of building thereon which they advise is quite opposite to that
prescribed by Christ. He commands to build up one another. They
advise, “To the desert, to the desert, and God will build you up.”
Numberless are the commendations that occur in all their writings,
not of retirement intermixed with conversation, but of an entire
seclusion from men, (perhaps for months or years,) in order to purify
the soul. Whereas, according to the judgment of our Lord, and the
writings of His apostles, it is only when we are knit together,
that we have nourishment from Him, and increase with the increase
of God. Neither is there any time when the weakest
member can say to the strongest, or the strongest to the weakest,
“I have no need of thee.” Accordingly our blessed Lord, when His disciples
were in their weakest state, sent them forth, not alone, but two by
two. When they were strengthened a little, not by solitude, but
by abiding with Him and one another, He commanded them to wait,
not separate, but being assembled together, for the promise of the
Father. And they were all with one accord in one place, when they
received the gift of the Holy Ghost. Express mention is made in
the same chapter, that when there were added unto them three thousand
souls, all that believed were together, and continued steadfastly
not only in the apostles’ doctrine, but also in fellowship, and
in breaking of bread, and in praying with one accord. Agreeable
to which is the account the great apostle gives of the manner which
he had been taught of God, for the perfecting of the saints, for
the edifying of the body of Christ, even
to the end of the world. And, according to St. Paul, all who will
ever come, in the unity of the faith, unto a perfect man, unto the
measure of the stature of the fulness of Christ,
must together grow up into Him from whom the whole body fitly joined
together and compacted (or strengthened) by that which every joint
supplieth, according to the effectual working in the measure of
every part, maketh increase of the body unto the edifying of itself
in love. (
So widely distant is the manner of building up souls in Christ taught by St. Paul, from that taught by the Mystics Nor do they differ as to the foundation, or the manner of building thereon, more than they do with regard to the superstructure. For the religion these authors would edify us in is solitary religion. If thou wilt be perfect, say they, “trouble not thyself about outward works. It is better to work virtues in the will. He hath attained the true resignation, who hath estranged himself from all outward works, that God may work inwardly in him, without any turning to outward things. These are the true worshippers, who worship God in spirit and in truth.” For contemplation is with them the fulfilling of the law, even a contemplation that “consists in a cessation of all works.”
Directly opposite to this is the Gospel of Christ. Solitary religion is not to be found there. “Holy solitaries” is a phrase no more consistent with the Gospel than holy adulterers. The Gospel of Christ knows of no religion, but social; no holiness, but social holiness. Faith working by love is the length and breadth and depth and height of Christian perfection. This commandment have we from Christ, that he who loves God, love his brother also; and that we manifest our love by doing good unto all men, especially to them that are of the household of faith. And, in truth, whosoever loveth his brethren not in word only, but as Christ loved him, cannot but be zealous of good works. He feels in his soul a burning, restless desire of spending and being spent for them. My Father, will he say, worketh hitherto, and I work and, at all possible opportunities, he is, like his Master, going about doing good.
This then is the way: walk ye in it, whosoever ye are that have believed in His name. Ye know, other foundation can no man lay, than that which is laid, even Jesus Christ. Ye feel that by grace ye are saved through faith; saved from sin, by Christ formed in your hearts, and from fear, by His Spirit bearing witness with your spirit, that ye are the sons of God. Ye are taught of God, not to forsake the assembling of yourselves together, as the manner of some is; but to instruct, admonish, exhort, reprove, comfort, confirm, and every way build up one another. Ye have an unction from the Holy One, that teacheth you to renounce any other or higher perfection, than faith working by love, faith zealous of good works, faith as it hath opportunity doing good unto all men. As ye have therefore received Jesus Christ the Lord, so walk ye in Him rooted and built up in Him, and stablished in the faith, and abounding therein more and more. Only, beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ. For ye are complete in Him. He is Alpha and Omega, the beginning and the ending, the first and the last. Only continue in Him, grounded and settled, and be not moved away from the hope of the Gospel; and when Christ, who is our life, shall appear, then shall ye also appear, with Him in glory.
Published by
and
“Let the Word of Christ dwell in you richly in all Wisdom; teaching and admonishing one another in Psalms and Hymns and Spiritual Songs, singing with Grace in your hearts to the Lord.”
-
Col.3:16.
LONDON
Printed by W. Strahan; and sold by James Hutton, Bookseller, at the Bible and Sun, without Temple-Bar; and at the Foundery, near Upper-Moorfields.
MDCCXL
By grace, saith St. Paul, ye are saved through faith. And it is indeed a great salvation which they have received who truly believe on the name of the Son of God. It is such as eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, until God hath revealed it by His Spirit, which alone showeth these deep things of God.
Of this salvation the prophets inquired diligently, searching what manner of time the Spirit which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow; even that glorious liberty from the bondage of corruption which should then be given to the children of God. Much more doth it behove us, diligently to inquire after this prize of our high calling, and earnestly to hope for the grace which is brought unto us by the revelation of Jesus Christ.
Some faint description of this gracious gift of God is attempted in a few of the following verses. But the greater part of them relate to the way, rather than the end; either showing (so far as has fallen under our observation) the successive conquests of grace, and the gradual process of the work of God in the soul; or pointing out the chief hindrances in the way, at which many have stumbled and fallen.
This great gift of God, the salvation of our souls, which is begun on earth, but perfected in heaven, is no other than the Image of God fresh stamped upon our hearts. It is a renewal in the spirit of our minds after the likeness of Him that created us. It is a salvation from sin and doubt and fear: From Fear; for, being justified freely, they who believe have peace with God through Jesus Christ our Lord, and rejoice in hope of the glory of God. From Doubt; for the Spirit of God beareth witness with their spirit, that they are the children of God And from Sin; for being now made free from sin, they are become the servants of righteousness.
God hath now laid the axe to the root of the tree, purifying their hearts by faith, and cleansing all the thoughts of their hearts by the inspiration of His Holy Spirit. Having this hope, that they shall soon see God as He is, they purify themselves even as He is pure; and are holy as He which hath called them is holy in all manner of conversation. Not that they have already attained all they shall attain, either are already (in this sense) perfect. But they daily go on from strength to strength beholding now as in a glass the glory of the Lord, they are changed into the same image, from glory to glory, as by the Spirit of the Lord.
And where the Spirit of the Lord is, there is liberty; such liberty from the law of sin and death as the children of this world will not believe, though a man declare it unto them. The Son hath made them free, and they are free indeed insomuch that St. John lays it down, as a first principle among true believers, We know that whosoever is born of God sinneth not: but he that is begotten of God keepeth himself, and that wicked one toucheth him not. And again, Whosoever abideth in Him (in CHRIST) sinneth not. And yet again, Whosoever is born of God doth not commit sin. For his seed remaineth in him, and he cannot sin, because he is born of God.
The Son hath made them free, who are thus born of God,
from that great root of sin and bitterness, Pride. They feel, that
all their sufficiency is of God; that it
is He alone who is in all their thoughts, and worketh in them both
to will and to do of His good pleasure. They feel, that it is not
they who speak, but the Spirit of their Father which speaketh in
them; and that whatsoever is done by their hands, the Father which
is with them, He doeth the works. So that God is
to them all in all, and they are as nothing in His sight. They are
freed from self-will; as desiring nothing, no, not for one moment,
(for perfect love casteth out all desire,) but the holy and perfect
will of God: not supplies in want; not ease
Not that every one is a child of the devil (as some have rashly
asserted, who know not what they speak, nor whereof they affirm)
till he is, in this full sense, born of God.
Neither therefore dare we affirm (as some have done) that this full salvation is at once given to true believers. There is indeed an instantaneous (as well as a gradual) work of God in the souls of His children; and there wants not, we know, a cloud of witnesses, who have received in one moment, either a clear sense of the forgiveness of their sins, or the abiding witness of the Holy Spirit. But we do not know a single instance, in any place, of a person’s receiving, in one and the same moment, remission of sins, the abiding witness of the Spirit, and a new, a clean heart.
Indeed how God may work, we cannot tell; but the general manner wherein He does work is this. Those who once trusted in themselves that they were righteous, who were rich and had need of nothing, are, by the Spirit of God applying His word, convinced that they are poor and naked. All the things that they have done are brought to their remembrance, and set in array before them; so that they see the wrath of God hanging over their heads, and feel they deserve the damnation of hell. In their trouble they cry unto the Lord, and He shows He hath taken away their sins, and opens the kingdom of heaven in their hearts, even righteousness, and peace, and joy in the Holy Ghost. Fear and sorrow and pain are fled away, and sin hath no more dominion over them. Knowing they are justified freely through faith in His blood, they have peace with God through Jesus Christ; they rejoice in hope of the glory of God, and the love of God is shed abroad in their hearts.
In this peace they remain for days, or weeks, or months, and commonly suppose they shall not know war any more, till some of their old enemies, their bosom sins, or the sin which did most easily beset them, (perhaps anger or desire,) assault them again, and thrust sore at them, that they may fall. Then arises fear, that they shall not endure to the end; and often doubt, whether God has not forgotten them, or whether they did not deceive themselves, in thinking their sins were forgiven, and that they were children of God. Under these clouds, especially if they reason with the devil, or are received to doubtful disputations, they go mourning all the day long, even as a father mourneth for his only son whom he loveth. But it is seldom long before their Lord answers for Himself, sending them the Holy Ghost, to comfort them, to bear witness continually with their spirit, that they are the children of God. And then they are indeed meek, and gentle, and teachable, even as little children. Their stony heart was broken in pieces before they received remission of sins yet it continued hard; but now it is melted down, it is soft, tender, and susceptible of any impression. And now first do they see the ground of their heart; which God would not before disclose unto them, lest the flesh should fail before Him, and the spirit which He had made. Now they see all the hidden abominations there; the depths of pride, self-will, and hell. Yet having the witness in themselves, “Thou art an heir of God, a joint heir with Christ; thou shalt inherit the new heavens and the new earth, wherein dwelleth righteousness;” their spirit rejoiceth in God their Saviour, even in the midst of this fiery trial, which continually heightens both the strong sense they then have of their inability to help themselves, and the inexpressible hunger they feel after a full renewal in His image, in righteousness, and all true holiness. Then God is mindful of the desire of them that fear Him: He remembers His holy covenant, and He giveth them a single eye and a clean heart. He stamps upon them His own image and superscription: He createth them anew in Christ Jesus: He cometh unto them with His Son and His blessed Spirit, and, fixing His abode in their souls, bringeth them into the rest which remaineth for the people of God.
[The seven short Hymns to the Trinity which follow this poem in the first edition were transferred by the Author to another publication, and will be reprinted there.]
[The Hymn that follows in the 1st edition,
together with another on the same subject, headed