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John Wesley
Why Study The Bible?
Sunday School
Disciple Bible Study
Alpha Study Course
Alpha 2004
Vacation Bible School 2003
Vacation Bible School 2004
John Wesley
Why Study The Bible?
Sunday School
Disciple Bible Study
Alpha Study Course
Alpha 2004
Vacation Bible School 2003
Vacation Bible School 2004
Table of Contents
Moore's Pastors
Church History
Ministries
Moore's Music
Special Events
Newsletter
Christian Fun
Christian Videos
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The 18th century in England
Industrialization in England caused the gravitation of the population into
the cities. As the adverse reaction of Industrialization better treatment to
laborers was raised as a problem. For instance, even children at the ages of
4-13 were overworked as miners. There was poverty and a high death rate
among children. There was an absolute need for help.
Compared to rising of Rationalism, Enlightenment, and Romanticism in Europe,
Deism that views God as a watch- maker rose in England. Due to the influence
by Deism many young people left the church. The church had grown corrupt;
Morning prayer was norm; Many clergies were absent in the rural area; Holy
Communion was administered quarterly. Despite, the Anglican Church’s
intolerance, the Act of Toleration allowed some types of gatherings for
spiritual growth, such as revival, outside the Church. John Wesley found the
harvest plentiful for Christian growth because of these conditions.
John Wesley’ Early Life and His Mother’s Education
John Wesley, known as the founder of Methodism, was born June 17, 1703 to
Samuel (Anglican priest) and Susanna Wesley.
 He
was the 15th child of 19. When John was born there were 6 children because
many had died in infancy. At the age of six the rectory at Epworth caught
fire. After being rescued by a neighbor before the rectory fell down the
whole family prayed and praised God. John referred to himself from this
grateful moment as a “brand plucked out of the fire” (recited from the
Bible: Zechariah3:2, Amos 4:11). The Wesley family no longer had a place to
live, they were destitute.
His mother Susanna intended to be careful raising John Wesley. Her prayer was
that “I do intend to be more particularly careful of the soul of this child,
instill the principles of Thy true and virtue.” Susanna due to her Puritan
background emphasized the children’s obedience and raised them with strict
discipline. Their lives were regimented. After their 5th birthday a certain
length of time was set aside everyday for Bible reading and Lord’s prayer.
Due to the fire Susanna’s children went to live with other relatives or
neighbors, through which they acquired many rude ways. John Wesley lived
with at a minister’s house. Eventually the children returned home and their
former way of regimented life was restored (for Susanna’s home school see
Telford 13-19). John entered Charterhouse in London in 1714, which either
middle class or Anglicans were allowed to enter. It was possible for John
Wesley because his father was an Anglican priest. After 6 years of studying
at Charterhouse he entered Christ Church College in Oxford University.
John Wesley’s Life at Oxford
John Wesley was quick and logical in his childhood. He became a Lincoln
College Fellow and lectured in Greek, philosophy, and logic in 1729. It had
been nine years since John entered Oxford University when he was 17 years
old. During that period John Wesley was ordained as a deacon in 1725, and
became an elder in Anglican Church, becoming the 4th generation pastor. His
puritan work ethic with which he was raised continued in his Oxford life.
The Holy Club
Green states that John was more engaged into self-disciplinary life after
Sally Kirkham refused his proposal. He began to focus
 on his spiritual life
in the Anglican church. When John and his brother Charles, met with William
Morgan, Robert Kirkham, George Whitefield, James Harvey, Benjamin Inham, and
John Gambold to study the Greek Testament and the classics, and to pray in
the Oxford campus, Wesley applied the same regimen that his mother had
taught him at an early age (see the box below). This group was known as the
Holy Club, but it was often referred to as the Reforming Club, the Godly
Club, Bible Moths, and Methodists. Figure 3 shows the Holy Club in session
at Oxford. According to Morgan’s suggestion, John and other members of the
Holy Club visited prisoners and the sick regularly. Samuel Wesley once wrote
Morgan “broke the ice” for the Wesleys in his letter to John Wesley. Davies
views John Wesley’s life as the history of Methodism, and Oxford period
(1725-1735) is the first among three phases of Methodism.
During the year 1725, John Wesley read many classics which influenced his
life and theology. He pondered upon true religion in the mind after reading
Thomas a Kempis’ “A Treatise of Imitation of Christ” and he started to keep
a diary. Also, through “Rules and Exercises of Holy Living and Dying” by
Jeremy Taylor he decided to contribute his life to God wholly in his words,
acts, and thoughts.
John Wesley’s Life in Georgia
During 1735-1738 Oglethorpe, a friend of Samuel Wesley, requested John and
his brother Charles to go to Georgia for the purpose of edifying the
Indians, providing relief and educating the poor. While sailing they
encountered a storm on the way to Georgia and John felt the fear of death.
John found Moravian group who sang in peace, unlike himself, while he was
trembling in fear. The Moravians’ challenge in spirituality led John to meet
some of the Moravians in Georgia. A Moravian minister, Gottlieb Spangenberg
challenged John asking, “Does the Spirit of God bear witness with your
spirit that you are a child of God?” John Wesley couldn’t say that Jesus
died for him assuredly, instead “ I know He is the Savior of the World.”
Also he learned about instantaneous conversion from another Moravian, Peter
Boehler.
George Whitefield recorded in his Journal, “The good Mr. John Wesley has
done in America is inexpressible. His name is very precious among the
people, and he has laid a foundation…on that I may follow him.” Due to a
personal conflict that resulted in a scandal, however, John Wesley chose to
flee by night; He engaged to Sophy Hopkey and broke his engagement according
to the Moravians’ advice. Sophy married and she and her husband attended the
church where John was preaching, and John denied them Communion. They were
so offended that they brought lawsuit against John. Shortly thereafter he
left Georgia.
John Wesley’s Warm Experience
He wandered because he was not sure if he was saved. John continued to meet
with the Moravians to whom John was indebted “righteousness in the language
of religion, holiness of heart.” He visited Hernhutt (on the borders of
Bohemia) in Germany, attended public services and love-feasts, and heard
Zinzendorf preaching on justification by faith. Meanwhile, he went to a
society in Aldersgate Street on Wednesday night in May 24, 1738. There he
listened to someone reading Luther’s “Preface to the Epistle to the Romans”.
He felt “heart strangely warmed… and assurance was given.” John and
Moravians organized Fetter Lance Society where every Wednesday night 40-50
people gathered praying and singing. However, his mind was not fully at rest
for all this warm experience.
Field Preaching
In 1739, George Whitefield, a great Calvinist preacher, asked John Wesley to
preach outdoors in Bristol and Kingswood. Since Anglican Church forbid
outdoor preaching John first hesitated to do that. However, reading Jesus’
Sermon on the Mount convinced him to preach. Tuttle describes John Wesley’s
first field preaching at Bristol, which 5000-6000 people listened to his
“Sermon on the Mount” at 7:00 in the morning. When Anglican bishop asked him
about field preaching which was against Anglican rule, John answered, “The
world is my parish”, meaning that he was not a parish minister but a Fellow
at Oxford. He later in 1751 resigned his Fellowship.
John Wesley was called ‘a pope’, ‘a tyrant’ by opponents because he directed
his preachers, “Above all, you are to preach when and where I appoint.” As
he himself ‘an omnivorous reader’ he read books while walking or riding on a
horse. He advised preachers to read also. With absolute authority he
supervised lay preachers who went out to the poor over the country. He hoped
to be in Anglican Church until his death, and called their meeting ‘society’
as a small group in Anglican Church. People met at the society after
attending Anglican service, and also gathered at class meeting on Fridays.
Through this class meeting he emphasized mutual accountability for communal
sanctification.
Evangelical Revival
Under John Wesley’s preaching, people cried out aloud, prayed, and rejoiced
in God. Most Methodists were underprivileged people who were not acceptable
in the high Anglican Church.
Through preaching John led the Revival movement and gave us doctrinal
guidance. Davey calls it ‘the Evangelical Revival.’ There are several
sermons about doctrine: “Salvation by Faith” (1738)-the central idea of the
Christian religion; “The Almost Christian” (1741)-Christian ethic of life:
the love of God, of our neighbor, and faith; “Scriptural Christianity”
(1744). John Wesley became an active traveling preacher.
Methodists Society
Telford states that Christian fellowship sustained Methodism. As Wesley
understood Christianity as social religion, proclaiming “the Bible knows
nothing of solitary religion,” he encouraged people to care for each other
and bear each other’s burdens. Therefore, in 1739, he built New Room in
Horsefair to be the center of Methodists. John Wesley criticized individual,
monastic tendency of Moravian “stillness”. He difference influenced him to
be separated from the Moravians in 1740. Wesley used James, “Means of Grace”
and opposed antinomian tendency (see “A Dialogue Between An Antinomian and
His Friend”). To become a Methodist one condition was required: desire to
flee from the wrath to come.” And to stay in the Methodist Society three
things were required: “doing no harm, doing good, attending upon the
ordinances of God.”
Persecution
During his early traveling ministry he was not only not accepted but there
came a time when a mob erupted. By the 1750s the fast growth of Methodism
roused resistance and persecution (see the box for a political reason). Mobs
sporadically broke out and disturbed Methodists’ open-air meetings
violently. Also, many Anglican clergies opposed Methodists for their
theology and for invasion of their parishes.
Theological Debate
 After separation from the Moravians, a Calvinist, George Whitefield
separated from John when John published his sermon on “Free Grace” , for
free grace “in all” and “for all” based on Romans 8:32 opposed double
predestination in Calvinism. John Wesley hesitated before preaching “Free
Grace”. After casting lots he preached it in 1739, but deferred publishing
until 1740. Thus, the year 1740 became one of debate. John Wesley, however,
was criticized to depend on human free will. John Wesley tried
reconciliation with Calvinists including George Whitefield through the
sermon, “Catholic Spirit” (1741). However, the sermon on “Christian
Perfection” (1741) deepened the debate and conflict. John Wesley in “The
Principles of a Methodist” described that he had taught Christian Perfection
over 40 years since 1740.
John Wesley, a Traveling Preacher
He traveled England, Scotland, and Wales; 300,000 miles in fifty years of
his ministry. His traveling was to help the nation transform
in the church and society, confessing “as long as God gives that me strength
to labor, I must use it.”
Contributions of Methodism
Wesley’s evangelical revival movement opened moral and religious energy
among the poor through field-preaching and continued to emphasize communal
sanctification through class meetings. Historian Lecky remarks that
Methodism saved England in the 18th century from the inclination of the
revolution as it occurred in France. Especially later on, class meetings
influenced the organizing of a labor union for the alienated laborers in the
process of Industrialization. Methodist class meetings functioned as a
union. There were 9 Methodists among 12 miner representatives, and some
leaders of boycotts were Methodist preachers. According to Watson, Methodism
as an anti-cultural community was against the corrupted culture status quo.
John Wesley’s Philanthropy
Wise shares several stories that bear witness to John Wesley’s philanthropy.
At Bristol, one cold winter, hundreds of people
 were laid off. John took
public collections for 100-150 people to be fed. Also he employed 12 of the
poorest people and gave them jobs because he understood the opportunity
afforded by jobs. In 1763, the great frost caused the Thames to close and
thousands of people lost their jobs. When John saw many people begging for
bread door to door, he opened the Foundery to feed them (see figure 7).
Foundery, the house for the poor, was established in 1772 and provided a
place for widows, boys, the sick, and also for preachers. In 1785 Strangers
Friendly Society started in London for the homeless, and later on, it spread
through the nation.
His treatise, “Thoughts Upon Slavery” (1774) and a letter to Wilberforce
(1787) witness John Wesley’s “a prophetic epitome of the history of
emancipation.” However, there was opposition both by slave merchants and
slave holders.
In the 18th century, many people in the lower socio-economic class were
sentenced to death for only stealing 5 shillings, cutting a young tree, etc.
Wesley’s concern for these people led him to visit the prisoners. His
efforts to improve the conditions of prisons, to increase the prisoner’s
wages, and his counseling and prayers for them were recorded his journal.
Also, John concerned himself with education for children. He opened
Kingswood School in 1748 for children from lower income levels, and an
orphan house called New House.
John Wesley’s Feministic Attitude
Wesley had seven sisters and two brothers who reached maturity. Among them
only John and the other two brothers were educated at Oxford. The other
sisters were uneducated. The lives of his sisters doesn’t seem to be happy,
because “the sisters faced all the different kinds of frustrations,
heartaches, poverty, despair, unhappiness, triumphs and defeats
characteristic of the soap operas of today.” John Wesley, who was
susceptible to females, married widow Molly Vazeille but, like his sisters,
he didn’t have a happy marriage. For all, having a strong-minded mother, he
allowed women to preach and lead class meetings. Sarah Crosby, Mary
Bosanquet and Sarah Mallet were among those who preached and exhorted
people.
John Wesley’s Tithing
John Wesley’s tithing habit was worthy of notice. Telford describes that
John Wesley limited his expenses to the same sum (28 pounds) through his
ministry; therefore he was able to give away a lot of money every year.
Through his sermon “Use of Money” (1760) he emphatically asserted “gain all
you can…save all you can…give all you can.” John at the age of 51 decided to
write his epitaph which conveys his life of honorable poverty:
A brand plucked out of the burning:
Who died of consumption in the fifty-first year of his age,
Not leaving, after his debts are paid,
Ten pounds behind him:
Praying,
God be merciful to me, an unprofitable servant! (16/306)
John Wesley’s Rest
John Wesley continued to exhort, until his death, that Christians should
read and pray to live “not by sitting still; but by stirring up the gift of
God that is in them… to do all that in us lies to-day, leaving the morrow to
God.” In the latter years of his life, John Wesley was admired by many
people. And he departed the earthly life on March 2, 1791 while people sang
and prayed. He was buried in the graveyard of City Road Chapel, London.
Heritage
Methodists eventually separated from the Anglican Church (1784) because of a
 need to ordain clergies in the North American colonies, yet, John Wesley’s
loyalty to the Anglican Church remained in Methodism. He added experience to
the Anglican theological criteria, Scripture, tradition, and reason, which
is known as the Wesleyan Quadrilateral. This category of theology still
influences The United Methodist Church. In England there are many important
sites for Methodists open to public. Each place has memories of John Wesley
who lived as a traveling preacher and a writer. He is noted as the founder
of Methodism. Methodist Heritage website provides most of the places John
Wesley preached (See
http://www.forsaith-oxon. demon.co.uk/methodist-heritage/southern/,
and http://gbgm-umc.org/UMW/Wesley/.
Questions
• Why is John Wesley’s life still important today?
• What kind of heritage is in The United Methodist Tradition that is from
John Wesley?
• His usage of hymns from the Georgia mission period influenced worship
greatly, but it was new at that time. Also field-preaching was unacceptable.
What do you think about trying a new approach toward preaching the Gospel or
worship when it is not the tradition of the church?
• John Wesley was loyal to the king of England as his father was. However,
some of his preachers during the American War of Independence couldn’t
follow Wesley’s way. What do you think about Wesley who claimed that loyalty
to England commanded people in America?
• John Wesley’s self-discipline was very much related to his priorities
regarding time. He was methodical. For example he always got up at 4:00 a.m.
for daily devotion. What kind of discipline would you try?
• Since John Wesley traveled so many miles, many horses became lame or died.
How far would you be willing to travel to spread the Gospel?
• It is well known that John and his wife Molly had a very unhappy marriage.
Do you think God used his unhappy life to make him a traveling preacher?
• John Wesley met oppositions from mobs, Anglican clergies, and even from
his wife.
Why do you feel that John Wesley had been opposed by many others for some
time?
• His tithing habit was very generous. Actually he used 1/10th of his income
for his personal needs and gave away 9/10ths. How does this compare to your
own personal tithing?
• If you had a mother like Susanna who was so Puritan, how would you react?
• John Wesley lived as a preacher and at the same time as a social reformer.
In your personal life, -going to church and the changes that have occurred
as a result- can you think of some examples of how your behavior has
influenced society?
Reference for Pictures in Text
Title.
Photograph taken by the Bates family on Easter 2007
Figure 1, 3, 7, 8, and 9. Reproduced by courtesy of the
University Librarian and Director, The John Rylands University Library, The
University of Manchester
http://rylibweb.man.ac.uk/insight/rylands_coll.htm
Figure 1-1.
http://gbgm-umc.org/gifs/historical/hyde/
Figure 2.
Lincoln College, University of Oxford
http://www.lincoln.ox.ac.uk/content/view/539/206/
Figure 5.
http://gbgm-umc.org/gifs/historical/hyde/ |
