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Preface

First Series

Consisting of Fifty-Three Discourses

[Sermons 1–53]

1. The following Sermons contain the substance of what I have been preaching for between eight and nine years last past. [In the year 1747.] During that time I have frequently spoken in public, on every subject in the ensuing collection; and I am not conscious, that there is any one point of doctrine, on which I am accustomed to speak in public, which is not here, incidentally, if not professedly, laid before every Christian reader. Every serious man who peruses these, will therefore see, in the clearest manner, what these doctrines are which I embrace and teach as the essentials of true religion.

2. But I am throughly sensible, these are not proposed in such a manner as some may expect. Nothing here appears in an elaborate, elegant, or oratorical dress. If it had been my desire or design to write thus, my leisure would not permit. But, in truth, I, at present, designed nothing less; for I now write, as I generally speak, ad populum, — to the bulk of mankind, to those who neither relish nor understand the art of speaking; but who, notwithstanding, are competent judges of those truths which are necessary to present and future happiness. I mention this, that curious readers may spare themselves the labour of seeking for what they will not find.

3. I design plain truth for plain people: Therefore, of set purpose, I abstain from all nice and philosophical speculations; from all perplexed and intricate reasonings; and, as far as possible, from even the show of learning, unless in sometimes citing the original Scripture. I labour to avoid all words which are not easy to be understood, all which are not used in common life; and, in particular, those kinds of technical terms that so frequently occur in Bodies of Divinity; those modes of speaking which men of reading are intimately acquainted with, but which to common people are an unknown tongue. Yet I am not assured, that I do not sometimes slide into them unawares: It is so extremely natural to imagine, that a word which is familiar to ourselves is so to all the world.

4. Nay, my design is, in some sense, to forget all that ever I have read in my life. I mean to speak, in the general, as if I had never read one author, ancient or modern (always excepting the inspired). I am persuaded, that, on the one hand, this may be a means of enabling me more clearly to express the sentiments of my heart, while I simply follow the chain of my own thoughts, without entangling myself with those of other men; and that, on the other, I shall come with fewer weights upon my mind, with less of prejudice and prepossession, either to search for myself, or to deliver to others, the naked truths of the gospel.

5. To candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts of my heart. I have thought, I am a creature of a day, passing through life as an arrow through the air. I am a spirit come from God, and returning to God: Just hovering over the great gulf; till, a few moments hence, I am no more seen; I drop into an unchangeable eternity! I want to know one thing, — the way to heaven; how to land safe on that happy shore. God himself has condescended to teach the way: For this very end he came from heaven. He hath written it down in a book. O give me that book! At any price, give me the book of God! I have it: Here is knowledge enough for me. Let me be homo unius libri. [A man of one book.] Here then I am, far from the busy ways of men. I sit down alone: Only God is here. In his presence I open, I read his book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does anything appear dark or intricate? I lift up my heart to the Father of Lights: — “Lord, is it not thy word, ‘If any man lack wisdom, let him ask of God?’ Thou ‘givest liberally, and upbraidest not.’ Thou hast said, ‘If any be willing to do thy will, he shall know.’ I am willing to do, let me know, thy will.” I then search after and consider parallel passages of Scripture, “comparing spiritual things with spiritual.” I meditate thereon with all the attention and earnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the things of God; and then the writings whereby, being dead, they yet speak. And what I thus learn, that I teach.

6. I have accordingly set down in the following sermons what I find in the Bible concerning the way to heaven; with a view to distinguish this way of God from all those which are the inventions of men. I have endeavoured to describe the true, the scriptural, experimental religion, so as to omit nothing which is a real part thereof, and to add nothing thereto which is not. And herein it is more especially my desire, First, to guard those who are just setting their faces toward heaven, (and who, having little acquaintance with the things of God, are the more liable to be turned out of the way,) from formality, from mere outside religion, which has almost driven heart-religion out of the world; and, Secondly, to warn those who know the religion of the heart, the faith which worketh by love, lest at any time they make void the law through faith, and so fall back into the snare of the devil.

7. By the advice and at the request of some of my friends, I have prefixed to the other sermons contained in this volume, three sermons of my own, and one of my Brother’s, preached before the University of Oxford. My design required some discourses on those heads; and I preferred these before any others, as being a stronger answer than any which can be drawn up now, to those who have frequently asserted that we have changed our doctrine of late, and do not preach now what we did some years ago. Any man of understanding may now judge for himself, when he has compared the latter with the former sermons.

8. But some may say, I have mistaken the way myself, although I take upon me to teach it to others. It is probable many will think this, and it is very possible that I have. But I trust, whereinsoever I have mistaken, my mind is open to conviction. I sincerely desire to be better informed. I say to God and man, “What I know not, teach thou me!”

9. Are you persuaded you see more clearly than me? It is not unlikely that you may. Then treat me as you would desire to be treated yourself upon a change of circumstances. Point me out a better way than I have yet known. Show me it is so, by plain proof of Scripture. And if I linger in the path I have been accustomed to tread, and am therefore unwilling to leave it, labour with me a little; take me by the hand, and lead me as I am able to bear. But be not displeased if I entreat you not to beat me down in order to quicken my pace: I can go but feebly and slowly at best; then, I should not be able to go at all. May I not request of you, further, not to give me hard names in order to bring me into the right way. Suppose I were ever so much in the wrong, I doubt this would not set me right. Rather, it would make me run so much the farther from you, and so get more and more out of the way.

10. Nay, perhaps, if you are angry, so shall I be too; and then there will be small hopes of finding the truth. If once anger arise, Eute kapnos, (as Homer somewhere expresses it,) this smoke will so dim the eyes of my soul, that I shall be able to see nothing clearly. For God’s sake, if it be possible to avoid it, let us not provoke one another to wrath. Let us not kindle in each other this fire of hell; much less blow it up into a flame. If we could discern truth by that dreadful light, would it not be loss, rather than gain? For, how far is love, even with many wrong opinions, to be preferred before truth itself without love! We may die without the knowledge of many truths, and yet be carried into Abraham’s bosom. But, if we die without love, what will knowledge avail? Just as much as it avails the devil and his angels!

The God of love forbid we should ever make the trial! May he prepare us for the knowledge of all truth, by filling our hearts with his love, and with all joy and peace in believing!


Second Series

Consisting of Fifty-Five Discourses,

[Sermons 54–108] 11Most of which were first inserted in the Arminian magazine, and afterwards revised, and published in four volumes, Duodecimo, in the year 1788.

1. A gentleman in the west of England informed me a few days ago, that a Clergyman in his neighbourhood designed to print, in two or three volumes, the Sermons which had been published in the ten volumes of the Arminian Magazine. I had been frequently solicited to do this myself, and had as often answered, “I leave this for my executors.” But if it must be done before I go hence, methinks I am the properest person to do it.

2. I intend, therefore, to set about it without delay: And if it pleases God to continue to me a little longer the use of my understanding and memory, I know not that I can employ them better. And perhaps I may be better able than another to revise my own writings; in order either to retrench what is redundant, to supply what is wanting, or to make any farther alterations which shall appear needful.

3. To make these plain Discourses more useful, I purpose now to range them in proper order; placing those first which are intended to throw light on some important Christian doctrines; and afterwards those which more directly relate to some branch of Christian practice: And I shall endeavour to place them all in such an order that one may illustrate and confirm the other. There may be the greater need of this, because they were occasionally written, during a course of years, without any order or connexion at all; just as this or the other subject either occurred to my own mind, or was suggested to me at various times by one or another friend.

4. To complete the number of twelve Sermons in every volume, I have added six Sermons to those printed in the Magazines; and I did this the rather, because the subjects were important, and cannot be too much insisted on.

5. Is there need to apologize to sensible persons for the plainness of my style? A gentleman, whom I much love and respect, lately informed me, with much tenderness and courtesy, that men of candour made great allowance for the decay of my faculties; and did not expect me to write now, either with regard to sentiment or language, as I did thirty or forty years ago. Perhaps they are decayed; though I am not conscious of it. But is not this a fit occasion to explain myself concerning the style I use from choice, not necessity? I could even now write as floridly and rhetorically as ever the admired Dr. B—; but I dare not; because I seek the honour that cometh of God only. What is the praise of man to me, that have one foot in the grave, and am stepping into the land whence I shall not return? Therefore, I dare no more write in a fine style than wear a fine coat. But were it otherwise, had I time to spare, I should still write just as I do. I should purposely decline, what many admire, an highly ornamental style. I cannot admire French oratory: I despise it from my heart. Let those that please be in raptures at the pretty, elegant sentences of Massillon or Bourdabue; but give me the plain, nervous style of Dr. South, Dr. Bates, or Mr. John Howe: And for elegance, show me any French writer who exceeds Dean Young, or Mr. Seed. Let who will admire the French frippery, I am still for plain, sound English.

6. I think a preacher or a writer of Sermons has lost his way when he imitates any of the French orators; even the most famous of them; even Massillon, or Bourdabue. Only let his language be plain, proper, and clear, and it is enough. God himself has told us how to speak, both as to the matter and the manner: “If any man speak,” in the name of God, “let him speak as the oracles of God;” and if he would imitate any part of these above the rest, let it be the First Epistle of St. John. This is the style, the most excellent style, for every gospel preacher. And let him aim at no more ornament than he finds in that sentence, which is the sum of the whole gospel, “We love Him, because He first loved us.”

London,

January 1, 1788.


Third Series

[Sermons 109–126] 22Consisting of eighteen discourses, which were written for insertion in the Arminian magazine, but which were never revised by Mr. Wesley after their publication.


Fourth Series 33Consisting of seven discourses which were published by Mr. Wesley only in a separate form, and were never, by him, embodied in any collection of his sermons.

[Sermons 127–133]


Fifth Series 44Consisting of eight discourses which were published from Mr. Wesley’s manuscripts after his death, but never designed by him for publication.

[Sermons 134–141]

[Most of these Discourses, it will be observed, were written before Mr. Wesley obtained correct views of the way of salvation; and as they were not published either with his knowledge or by his appointment, he should not be made responsible for the sentiments which they contain. That on the resurrection of the body was only revised and abridged by him; and it is probable that some others of them were not his composition.

The first Sermon of the series, however, entitled, “True Christianity Defended,” is every way worthy of its author. It seems to have been intended as a kind of Concio ad Clerum; and contains a faithful exposure of that departure from the pure doctrines of Protestantism which then prevailed in the Church of England, and of that laxity of discipline and of morals which was so awfully manifest in the University of Oxford, as well as in general society. To deliver such a sermon before that learned body must have required no small degree of pious resolution; and is a striking display of that spirit of sacrifice by which Mr. Wesley was actuated. — Edit.]


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