A Flame Over England Burned
A Flame Over England Burned Many persons in London, in Bristol, in York, and in various parts, both of England and Ireland have experienced so deep and universal a i e, as it had not before entered into their hearts to conceive, After a deep conviction of inbred sin, of their total fall from God, they have been so filled with faith and love,
(and generally in a moment,) that sin vanished, and they found from that time, no pride, anger, desire, or unbelief. They could rejoice evermore, pray without ceasing, and in everything give thanks, rant Wesley For the past quarter of a century I have continued a work which I firmly believe belongs wholly to God.! God, in Revival, never takes sides; He takes over. A striking example of this can be seen in the uncommon work among the young." I remember one incident in particular. I came to Stockton-Upon-Tees where 'I was enclosed by a body of children; one of whom, and another, sunk down upon their knees, until they were all kneeling: Sol kneeled down myself, and began praying for them. Abundance of people ran back into the House. The fire kindled, and ran from heart to heart, till few, if any, were unaffected. Is not this a new thing in the earth? God begins his work in children.
Thus it has been also in Cornwall, Manchester, and Epworth. Thus the flame spreads to those of riper years; till at length they all know him, and praise him from the least unto the greatest.''"? So, the effects of the Revival rose and 'The period now under consideration includes the years between 1763 and 1788.
2Primarily between the ages of 6 and 14, 3Works, Vol. IV, p. 279.
S11
John Wesley: His Life and Theology fell (but never beneath a previous low).* We gained both breadth and depth with each new year.
It is significant that we held fast to our original principles. For example, though we built more and more preaching houses to shelter our growing societies, we never quit field preaching.> What can shake Satan's cause more? The want of field preaching has been one reason for deadness in several places. "I do not find any great increase of the work of God without it.' Though it is still a cross to me, I know my commission and see no other way of 'preaching the Gospel to every creature.""" I go abroad quickly where there is no house or church available, when the crowds are too large to be contained in them, or whenever I find the work decreasing. Some poor sinners will be reached by no other way. As for its continuing usefulness, just last year I preached to as many as 30,000. What more effectual way of overturning Satan's kingdom in a single blow.
In December, 1763, I began to prepare my Works for publication. The actual printing (however carelessly)? was not to begin for nearly eight years, but as I reviewed the mass of material I began to see some things in a somewhat different light. The years between 1763 and 1767 mark a somewhat hazy boundary for a rather significant theological readjustment. By far the most crucial change (an extension of the shift regarding assurance between 1745 and 1747) concerned justification by faith. Though it was more a 'The Revival swells seem to be cyclical. Cf. Ibid., Vol. III, p. 418 and Ibid., p. 442, for accounts of rise and fall respectively. Wesley (Vol. IV, p.
18) cites reasons for this periodic decay. Vol. III, p. 199, provides an excellent sketch of this rise and fall within a single society.
were at this time eighty-four chapels in England, one in Wales, two in Scotland, and thirteen in Ireland. Some of these were built as octagons. Wesley notes (Works, Vol. III, p. 71): "I preached at Rotherham, in the shell of the new House, which is an octagon. Pity our houses, where the ground will admit of it, should be built in any other form." Wesley believed that the octagonal design made it easier for all to hear.
Ibid., p. 479. It is interesting that the day before his 81st birthday he preached in the open air at Epworth.
8Ibid., Vol. IV, p. 398.
Ibid., Vol. III, p. 157; p. 453. William Pine of Bristol first printed the Works with reckless abandon, frequently omitting one word or sentence, sometimes many pages.
A Flame Over England Burned
question of emphasis and perspective than reversal, let me tell you plainly as I remember it now.
I think it was about April, 1763, that I was struck by the destructive forces of disunity among those seeking to proclaim the gospel. I began to see that union among those already "united to one common Head and employed by Him in one common work" could be of tremendous advantage. All too frequently, however, charity was not exhibited in our support one for another. For the first time in many years I felt the horror of despondency beginning to return. Some years later I confided to Charles: "I often cry out, ditae ne redde priori! (Give me back my former life!)*°
Let me be again an Oxford Methodist! I am often in doubt whether it would not be best for me to resume all my
Oxford rules, great and small. I did then walk closely with God and redeemed the time. But what have I been doing these thirty years?''??
Ina letter 'To Various Clergymen'" I expressed the need for flexibility and toleration (vital ingredients for Christian unity). I did not argue for union of opinions, expressions, or outward order, but for union in "love as brethren.''!?
That is: "this union .
. is itnot the duty of everyone of us to do? Would it not be far better for ourselves? a means of promoting both our holiness and happiness?''?? I concluded by proposing this union for "them that believe, that show their faith by their works."''* The response was only polite. My depression grew. Then in December, 1765,
I took a sudden fall with my horse. "I was exceeding sick, but was presently relieved by a little hartshorn and water.
After resting a few minutes, I took a coach; but when I was cold, found myself much worse; being bruised on my right arm, my breast, my knee, leg, and ankle, which swelled exceedingly.''?° 10Horace's Epistles, Vol. I, vii, 95.
Letters, Vol. VI, p. 6; cf. Ibid., Vol. V, pp. 15ff.
12]bid., Vol. IV, pp. 236ff.
13Ibid., Wesley writes to John Fletcher (Ibid., Vol. V, p. 4) that "unity and holiness are the two things I want most among Methodists."
14Ibid., Vol. IV, italics mine.
15Works, Vol. Il, p. 240. A few years later a subscription was taken among his friends for a carriage to prevent his riding. Cf. Ibid., p. 454.
John Wesley: His Life and Theology I recovered slowly. I think the fall weakened the springs of my whole machine. Coupled with the lingering melancholy and the wranglings among ourselves, I began to react. I recall when Mr. Hervey accused me of being half a papist. I replied: ""What if he had proved it too? What if he had proved I was a whole Papist? (though he might as easily have proved me a Mahometan). Is not a Papist a child of God? Is Thomas & Kempis, Mr. de Renty, Gregory
Lopez gone to hell? Believe it who can. Yet still of such (though Papists) the same is my brother and sister and mother.''1°] began to see that I had been inconsistent with myself. Let me illustrate. Though I had used the lives of mystics like de Renty and Lopez to demonstrate perfection,'" the year previous, in answer to Mr. Hartley's ingenious "Defense of the Mystic Writers," I had condemned them ina lump.?8 In the heat of amomentI judged
"the Mystic writers (rather than mystic theology) to be one great Antichrist.''9 I retract this. It is far too strong. It reveals nothing of the gentleman, nor the scholar, nor the Christian.?° Letters, Vol. IV, p. 293.
Cf. Works, Vol. IV, p. 327. On September 22, 1764, for example, Wesley writes to Lady Maxwell: "I want you to be all a Christian; —such a Christian as the Marquis de Renty or Gregory Lopez was." Againina letter written one week later Wesley applauds the example of Lopez. In fact, by 1767, several of the Roman Catholic mystics (de Renty and Lopez in particular) had become "household words" in many Methodist homes.
Vol. III, p. 160. As we have previously established, Wesley reacted against the kind of mysticism (primarily German) that was dark and speculative. Here, however, he writes that all the mystics he had seen held justification by works.
"TIbid., Vol. X, p. 395.
It is not surprising that Wesley's theological shift in emphasis should at the same time affect his attitude toward mysticism. Since 1738
Wesley had consistently affirmed the mystical end of religion while denying their means. There is an obvious paradox in this position in view of the fact that the mystics (especially those mentioned above) apparently manifested ends that their means (according to Wesley's theology between 1738 and 1764) could not possibly produce. During the period of readjustment, however, Wesley no doubt was confronted with this inconsistency. He realized that he would either have to deny the validity of their end (perfection or pure love) or recognize the effectiveness of their means (which, according to his more narrow point of view, meant "works-righteousness"). This was Wesley's dilemma,
A Flame Over England Burned
Mr. Fletcher (more than any) helped to bring me back to the correct position. He confronted me with a view of mysticism which was not only scriptural but also thoroughly evangelical. I was caught by my own argument. I could not condemn the mystics one moment and praise them the next. Then on December 1, 1767: 'Being alone in the coach, I was considering several points of importance.
And thus much appeared clear as the day: — "That a man may be saved who cannot express himself properly concerning Imputed Righteousness. Therefore to do this is not necessary to salvation:
"That a man may be saved, who has not clear conceptions of it (Yea, that never heard the phrase.) Therefore, clear conceptions of it are not necessary to salvation: Yea, it is not necessary to salvation to use the phrase at all:
"That a pious Churchman who has not clear conceptions even of Justification by Faith may be saved. Therefore, clear conceptions even of this are not necessary to salvation:
"That a Mystic, who denies Justification by Faith, (Mr.
Law, for instance,) may be saved. But if so, what becomes of articular santis vel cadentis ecclesiae? 1 If so, is it not high time for us Projicere ampullas et sesquipedalia verba; *? and to return to the plain words, 'He that feareth God, and worketh righteousness, is accepted with him?'''23
The point is that I was now willing to recognize the presence of justifying faith in someone (like the mystics) who chose to express themselves differently. Justification by faith came to mean simply "trusting in the righteousness or merits of Christ," and if the mystics trust in the merits of Christ, even though they deny justification by faith theoretically, they are accepted by God. In my serand it is interesting to note how his theology at this time expands to accommodate these mystics.
21The grand doctrine by which a church stands or falls.
22This phrase is from Horace, De Arte, p. 97 and is translated literally:
"Reject bombast and words half a yard long."
23Works, Vol. III, p. 308.
24Ibid., Vol. X, p. 391; cf. p. 433.
John Wesley: His Life and Theology mon "The Lord our Righteousness" I stated that "if the difference be more in opinion than real experience, and more in expression than in opinion, how can it be, that even the children of God should so vehemently contend with each other on the point?''25
To put it still another way, I was now convinced that one did not have to understand justification by faith to be acceptable to God; you simply had to have it.26 Furthermore, you could know that you were justified either by assurance
(a common privilege) or by the ability to perform deeds worthy of repentance (the certain fruit). For me, the holy life was to become a far more telling sign of acceptance with God than full assurance.
This should not lead one to believe that I no longer preached the doctrine of justification as I have understood it these past fifty years.2"7 Indeed I do!28 It is the first principle and can never be enforced too much.-""se. though I did not relinquish for a moment the fundamental doctrine; I did caution more carefully against the extreme.°° Again, let me tell you plainly.
Iam determined that Methodists will not make mockery of this or any other evangelical doctrine. The doctrine of justification and salvation by faith has been grievously abused by many of our brethren. I will not have it! Frankly, there are times when "I find more profit in sermons on either good tempers or good works than in what are vul- *8Sermons, Vol. II, p. 426; cf. p. 437.
6In July, 1765, after reading the Journal of a Quaker, William Edmundson, Wesley comments: "If the original equalled the picture,
(which I see no reason to doubt,) what an amiable man was this! His opinions I leave; but what a spirit was here! What faith, love, gentleness, long-suffering! Could mistake send such a man as this to hell? Not so. lam so far from believing this, that I scruple not to say, 'Let my soul be with the soul of William Edmundson!'"
?"?Works, Vol. IV, p. 407.
following references demonstrate the consistency of his preaching on "justification by faith" long after 1767: Works, Vol. IV, pp.
80, 85, 89, 91, 366, etc.
"Ibid., Vol. IV, p. 399; cf. p403.
p. 89. Wesley explains the "wrong and the right sense of it." At several points he was openly shaken by those who were vulgarly called
"Gospel preachers."
A Flame Over England Burned 317. garly called Gospel sermons. That term is now become a mere cant word. I wish none of our Society would use it. It has no determinate meaning. Let but a pert, self-sufficient animal, that has neither sense or grace, bawl out something about Christ and his blood or justification by faith, and his hearers cry out, 'What a fine Gospel sermon!'
Surely the Methodists have not so learnt Christ. We know no gospel without salvation from sin.''31 Let me state this still another way.
We dare not stop with justification. I saw clearly, when preaching to those already justified, the necessity of enforcing perfection from those grand old verses such as "Work out your own salvation with fear and trembling. For it is
God which worketh in you both to will and to do of his good pleasure.''3? Fear not, however: "even the Calvinists were satisfied for the present; and readily acknowledged that we did not ascribe our salvation to our own works, but to the grace of God.''*?
To those already awakened (convinced of sin but not yet having acceptance with God) I preach "Justification by faith,'"" just as I have done for these fifty years.°**
To those unawakened, justification by faith is like preaching in Greek; it is above their heads. They are far better suited to the terrors of the Lord be it death or judgment of hell ("where their worm dieth not, and the fire is not quenched"').%° Our most important preaching, however, still focuses on perfection as the particular doctrine committed to our trust. remember writing some years ago (as I looked back on some late occurrences): God has begun a great work
31Letters, Vol. VI, pp. 326f. (Italics mine.) How is this for a shot at "cheap grace'? And you thought Bonhoeffer said it first. Wesley writes
(Works, Vol. IV, p. 95): "The next evening I preached on Hebrews 12:14:
'Without holiness no man shall see the Lord.' I was enabled to make a close application, chiefly to those that expected to be saved by faith. I hope none of them will hereafter dream of going to heaven by any faith which does not produce holiness."
Sey hile 22a A3:
33Works, Vol. IV, p. 196. e4Ibide, (p90:
35]bid., Vol. Ill, p. 159, 227, 362, 418.
John Wesley: His Life and Theology which has continued ever since without any considerable intermission. "During the whole time, many have been convinced of sin, many justified, and many backsliders healed. But the peculiar work of this season has been, what
St. Paul calls 'the perfecting of the saints.' Many persons in London, in Bristol, in York, and in various parts, both of England and Ireland, have experienced so deep and universal a change, as it had not before entered into their hearts to conceive. After a deep conviction of inbred sin, of their total fall from God, they have been so filled with faith and love, (and generally in a moment,) that sin vanished, and they found from that time, no pride, anger, desire, or unbelief. They could rejoice evermore, pray without ceasing, and in every thing give thanks. Now, whether we call this the destruction or suspension of sin, it is a glorious work of God: Such a work as, considering both the depth and extent of it, we never saw in these kingdoms before.''36
Indeed, "how shall we escape, if we neglect so great a salvation?" If we do not "go on to perfection," how shall we escape lukewarmness (fair blossoms but no fruit), and hell fire (it is impossible that any should retain what they receive without improving it).37
To safeguard the experiences of those who are witnesses of perfection we began the Select Societies.38 This has been of considerable service in sustaining those who, "being born into pure love, now grow in pure love. That they may fall therefrom I know; but that they must, I utterly deny."
The United Societies continued to play a vital role in the success of the Revival as well. I have a copy of a letter written in 1764 which is as relevant today as it was then:
"There was one thing, when I was with you, that gave me pain: You are not in the society. But why not? Are there not 36Ibid., p. 156; cf. p. 369.
*Ibid., Vol. IV, p. 9; cf. Vol. Ill, p. 204; Vol. IV, p. 83.
should be mentioned that "prayer meetings" (Ibid., Vol. IV, p.
375) and "trial bands" (Vol. III, p. 506) begin to appear in the Journals about this time. The students of Methodist history might do well to | consider these more closely.
*Ibid., Vol. IIL, p. 388; cf. Pp. 400, 402, 492; Vol. IV, pp. 24, 84, 283, 328, for references to the Select Societies.
A Flame Over England Burned S19: sufficient arguments for it to move any reasonable man? Do you not hereby make an open confession of Christ, of what you really believe to be his work, and of those whom you judge to be, in a proper sense, his people and his messengers? By this means do not you encourage his people, and strengthen the hands of his messengers? And is not this the way to enter into the spirit, and share the blessing, of a Christian community? Hereby, likewise, you may have the benefit of the advices and exhortations at the meeting of the society; and also of provoking one another, at the private meetings, to love and to good works.''4°
The continuing influence of the Societies can be traced to the introduction of the class. The class, however, is no stronger than its leader. Let me say a word about this. It is the business of the leader ''To see each person in his class once a week; to inquire how their souls prosper; to advise, reprove, comfort, or exhort them: To receive what they are willing to give toward the expenses of the society: And, to meet the Assistant and the Stewards once a week.''4! A leader must remain in his place, however. 'In the Methodist discipline, the wheels regularly stand thus: The Assistant, the Preachers, the Stewards, the Leaders, the People.''4? If one wheel of the machine gets out of place, what disorder must ensue! A gradual decay of the work of God in Dublin, for example, can be attributed to the Leaders 'who are the lowest wheel but one, but were got quite out of their place. They were got at the top of all, above the Stewards, the Preachers, yea, and above the Assistant himself.''43 Let no one encroach on another, but let everyone move together in harmony and love; upholding the unity of the Spirit in the bond of peace.
This reminds me. I must tell you briefly of the healing of the first breach among the Methodists. The effects of my theological readjustment and the strong desire for union
40Works, Vol. III, p. 188. In 1767 the membership for the major societies stood at: London, 2,250; Newcastle, 1,837; Bristol (one of the largest towns in the kingdom, and the oldest of Methodist stations, ranked eighth), 1,064.
4IIbid., p. 426.
John Wesley: His Life and Theology among the brethren bore precious fruit in my connection with Mr. Whitefield. In 1766 the plague of bigotry hid its head; love and harmony reigned again. Just before Mr.
Whitefield left for America, we had one more agreeable conversation where there was peace and joy.*+ On September 29, 1770 (one year later) he preached in New England for the last time. The next morning "he was not, for God had taken him." In November, I returned to London and had the melancholy news of his death ''confirmed by his executors, who desired me to preach his funeral sermon on Sunday, the 18th. In order to write this, I returned to Lewisham on Monday; and on Sunday following, went to the chapel in Tottenham Court-Road. An immense multitude was gathered together from all corners of the town. I was at first afraid that the great part of the congregation would not be able to hear; but it pleased God so to strengthen my voice, that even those at the door heard distinctly. It was an awful season: All were still as night:
Most appeared to be deeply affected; and an impression was made on many, which one would hope will not speedily be effaced. O that all may hear the voice of Him with whom are the issues of life and death; and who so loudly by this unexpected stroke, calls all his children to love one another!''45
In March, 1776, the Foundery no longer serving us adequately, we considered the plans for a new chapel which we opened on the City Road two and a half years after.*° The year following we closed the Foundery.4#7 What
God wrought there in forty years!
During recent years the mobs have slowly begun to subside. I think there are several reasons for this. It is not that we have become "respectable" (God forbid!). Fear comes mainly from ignorance, and as we are able to make: our case known, the people themselves come to our defense. I recall an experience in Newcastle some years later:
September 5, 1769, Whitefield embarked for South Carolina.
4SWorks, Vol. III, p. 421.
*Ibid., Vol. IV, p. 68; cf. references pp. 82, 90, 95, 96, 140.
A Flame Over England Burned 621, Though it was cold I was obliged to preach outdoors. ''One buffoon labored much to interrupt. But as he was bawling, with his mouth wide open, some arch boys gave him such a mouthful of dirt as quite satisfied him.''48 Perhaps the real turning point came toward the end of the middle years when we refused to be daunted. We knew our rights. In Feversham, for example, "I was quickly informed that the mob and the Magistrates had agreed together to drive
Methodism, so called, out of the town. After preaching, I told them what we had been constrained to do by the Magistrate at Rolvenden; who perhaps would have been richer, by some hundred pounds, had he never meddled with the Methodists; concluding, 'Since we have both God and the law on our side, if we can have peace by fair means, we had much rather; we should be exceeding glad; but if not, we will have peace.'''4? For the past ten to twelve years things have been relatively quiet.
Since people are perhaps best taught by example, our brethren have won the hearts of many by imitating Christ, doing good to all men, and hating covetousness, which is idolatry. We teach those in our societies that if they must suffer, to suffer for righteousness' sake holding forth the words from 1 Peter: "[To] sanctify the Lord God in their hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ.'5° Surely, "the Methodists that do not fulfil all righteousness will have the hottest place in the lake of fire!''51 The apostle Paul was commissioned not only to "go unto the heathen," but also to "remember the poor.''>?
That you might know that we are not undone by our neglect, I add here (to awaken those that sleep) an extract
4%Ibid., Vol. III, p. 239; cf. pp. 262, 277, 486, 491.
501 Peter 3:15,16.
51Works, Vol. III, p. 305.
52Galatians 2:9-10.
John Wesley: His Life and Theology from a letter not untypical of the people called Methodist:
"Since the Lord has not only been gracious to my soul, but has entrusted me with a share of this world's good, I am under an equal obligation to be faithful, in this as in the other gifts of God. Now especially, when help is so much wanted, I ought to be the more careful. Suffer me, Sir, to speak freely of myself: I have about forty-seven pounds a year. As to my disbursements, for apparel, I buy the most lasting and, in general, the plainest I can. I buy no furniture but what is necessary and cheap. I make my own fire, and get my own breakfast and supper. I pay six-pence to one of our friends for my dinner. I drink herb-tea, and thereby save at least a shilling a week.
Iseldom drink teain an afternoon, but sup at six, on bread and cheese, with milk and water; so I save at least eight-pence by dropping tea in the afternoon. I fasted much till my health was greatly impaired. Then I used abstinence on Wednesdays,
Fridays, and other fast-days, till I was obliged to leave this off too; but not till l was quite indifferent as to what I eat. So I determined, if cannot retrench a meal, I can retrench the expense of a meal twice a week, as on other fast-days; using potatoes, milk, or some other cheap thing. Thus I have four-pence per dinner twice a week, which, with the one shilling and eight-pence, makes two shillings and four-pence per week, without retrenching one necessary meal. Now this two shillings and four-pence would buy as much meat as, made into broth, would nearly suffice for a small family. To be short, the expense for myself, —meat, drink, clothes, and washing—is not twenty-eight pounds per annum; so that I have near twenty pounds to return to God in the poor. Now, if every Christian family, while in health, would thus far deny themselves, would twice a week dine on the cheapest food, drink in general herb-tea, faithfully calculate the money saved thereby, and give it to the poor over and above their usual donations, we should then hear no complaining in our streets, but the poor would eat and be satisfied. He that gathered much would have nothing over, and he that gathered little would have no lack. O how happy should we all be, if this was the case
A Flame Over England Burned
with us! I mentioned this some time ago in a meeting at London, when a brother said, 'These are but little things.'
As I went home, I thought of his words: 'Little things!' Is the want of fire, in frost and snow, a little thing? Or the want of food, in a distressed, helpless family? Gracious
God! 'Feed me with food convenient for me! Give me not poverty; lest I steal, and take the name of my God in vain!'
"Dear Sir, I know what you feel for the poor, and I also sympathize with you. Here is a hard season coming on, and everything very dear; thousands of poor souls, yea,
Christians, dread the approaching calamities. O that God would stir up the hearts of all that believe themselves his children, to evidence it by showing mercy to the poor, as God has shown them mercy. Surely the real children of God will do it of themselves; for it is the natural fruit of a branch in Christ. I would not desire them to lose one meal in a week, but to use as cheap food, clothes, &c., as possible. And I think the poor themselves ought to be questioned, with regard to drinking tea and beer. For I cannot think it right for them to indulge themselves in those things which I refrain from, to help them. My earnest prayers shall accompany yours, that God would give us all, ini this our day, to know the things which belong unto our peace, and to acknowledge the blessings which are freely given to us of God!''>?
This work served a dual purpose. We not only fulfilled the Scripture injunction, but also avoided a grand danger:
As Christians 'are industrious and frugal, they must needs increase in goods. This appears already: In London, Bristol, and most other trading towns, those who are in business have increased in substance seven-fold, some of them twenty, yea, an hundred-fold. What need, then, have these of the strongest warnings, lest they be entangled therein, and perish!''** One should not be led to believe that our passion for 53Works, Vol. II, pp. 306f.; cf. pp. 205, 241, 300, 304f.; Vol. IV, pp.
261, 265, 358, 374, and many other similar accounts concerning Wesley's unashamed commitment to social justice.
S4Ibid., Vol. Ill, p. 147; cf. p. 187; Vol. IV, pp. 350, 389 and 340 (those in the Bristol society were particularly vulnerable).
John Wesley: His Life and Theology social justice related only to the poor, the sick, and the imprisoned. We fought Satan at every level including the regulation of the houses of industry, instituting a humane society, and speaking out against slavery (that horrible practice of buying or stealing poor Africans, and selling them in America).°5 Speaking of America, I must relate to you the case of our
Brethren there. At our Conference for 1769 (our 26th) I mentioned to our Brethren that our first Methodist preaching house had been built in New York and the Society there was in great want of money, but much more of preachers. 'Two of our preachers, Richard Boardman and Joseph Pillmoor [Pilmore], willingly offered themselves for the service; by whom we determined to send them fifty pounds, as a token of our brotherly love.''5¢ Within half a year a great work had been accomplished. Multitudes, both in New York and Philadelphia, flocked to hear, and behaved with deep sincerity; the Society in each place had grown to more than a hundred members.57
American Methodism continued to prosper (by the providence of God), though for fifteen years it was virtually deprived of someone who could administer the sacraments of baptism and the Lord's Supper, especially after the establishment of states, which were independent of the English government and of all ecclesiastical authority. So pressing was the need, that on September 1, 1784, I took a step which I had long weighed in my mind. After appointing Thomas Coke to join Mr. Francis Asbury (already in America) as joint superintendent over our brethren in America, I ordained Richard Whatcoat and Thomas Vasey to act as elders in the American Methodist Church about to be constituted.5® °SCf. Ibid., Vol. IV, p. 481, for mention of the 'Stranger's Society."
Wesley adds: "I do not know that ever I heard or read of such an institution till within a few years ago. So this also is one of the fruits of Methodism."
S6[bid., Vol. III, p. 374.
S7Ibid., p. 385.
should be mentioned that there is somewhat of a sequence here.
Cf. Ibid., Vol. III, p. 337, where Methodist preachers (for their own
A Flame Over England Burned
The following year the same decision was thought necessary for Scotland. Three well-tried preachers, John
Pawson, John Hannby, and Joseph Taylor were set apart for the work in Scotland. For some years I had been convinced that this was my right, rather, my burdensome responsibility, to act thus.°? I trust God will continue to bless their ministrations and show that He has sent them.
Many have concluded that these acts constituted separation from the church. Shortly after, 'finding a report that had been spread abroad, that I was just going to leave the Church; to satisfy those that were grieved concerning it, I openly declared in the evening that I had now no more thought of separating from the Church than I had forty years ago.''©° Just last year, after meeting the whole Society in London, I told them (since most of the leading men of the society were for separating from the church): '"'If you are resolved, you may have your service in church-hours
(that is, in conflict with the Church of England); but, remember, from that time you will see my face no more.' This struck deep; and from that hour I have heard no more of separating from the Church.''6! Let me speak more to the point: 'The original design of the Methodists, viz., not to be a distinct party, but to stir up all parties, Christians or Heathens, to worship God in spirit and in truth; but the Church of England in particular; to which they belonged protection) were forced to register as Dissenters. When Wesley's preachers sought licenses the clerk of justice would not register them but as protestant Dissenters to which Wesley replied: ''"We are of the Church; we are not Dissenters: But if you will call us so, we cannot help it.' They did call them so in their certificates, but this did not make them so. They still called themselves members of the Church of England; and they believed themselves so to be."' Furthermore, at this point, Wesley chose not to appeal to the English bishops (even if they would have consented) for the purpose of ordination "as [so he writes] our American brethren are now totally disentangled, both from the state and from the England hierarchy, we dare not entangle them again, either with the one or the other. They are now at full liberty simply to follow the Scriptures and the primitive church. And we judge it best that they should stand fast in that liberty wherewith God has so strangely made them free.'"" Journal, Vol. VII, p. 17n. The American Methodist Church was established at the 1784 'Christmas Conference" in Baltimore.
59Works, Vol. II, p. 6.
S[bid., Vol. IV, p. 320.
John Wesley: His Life and Theology from the beginning. With this view, I have uniformly gone on for fifty years, never varying from the doctrine of the Church at all; nor from her discipline, of choice, but of necessity: So, ina course of years, necessity was laid upon me, (as Ihave proved elsewhere,) 1. To preach in the open air. 2. To pray extempore. 3. To form societies. 4. To accept the assistance of Lay Preachers: And, in a few other instances, to use such means as occurred, to prevent or remove evils that we either felt or feared.''°?
Dear friends, time is pressing, and we must lay this story aside. Let me bring you up to date quickly. During the past fifteen years my health has held remarkably well.® I still find the time to visit, even house to house (without which the people will hardly increase, either in number or grace).® I recall less than two years ago preaching three times and traveling seventy-six miles in a single day, but I was still no more tired than when I rose in the morning.®>
Bless God for a cause big enough to keep an old man alive.
So, the Revival continues. But, you might well ask, how shall we keep up the flame that over England burns? The answer is simple. "Not by sitting still; but by stirring up the gift of God that is in them; by uninterrupted watchfulness; by warning every one and exhorting every one; by besieging the throne with all the powers of prayer; and, after all, some will, and some will not, improve the grace which they have received. Therefore there must be a falling away. Weare not to be discouraged at this; but to do all that in us lies to-day, leaving the morrow to God.'
Finally, who can tell how history will judge us. I pray to God that you will look upon us with sympathy and understanding. In the meantime, this old frame teeters on the brink of a long journey. Soon I shall drop into that unIbid., p. 450 (cf. p. 451). Although this quotation (April, 1789) is taken from a portion of the Journal following the present setting in Macclesfield, these thoughts already would have been clearly in focus.
Cf. Vol. II, pp. 260, 337, 353.
63Cf. Ibid., Vol. III, p. 402. Wesley felt strong enough to make trips into Holland in 1783 and 1786.
"Tbid., p. 473; cf. p. 480.
6SIbid., Vol. IV, p. 334. ibid. wp suo:
A Flame Over England Burned
changeable eternity. My old enemy (the fear of death) is now my friend. He seems so much kinder now. I would go with him without hesitation. When the time is come, I ask not even a prayer to hold me back.®' As for you, press on toward the mark of your high calling. Keep praying, keep reading, keep growing, keep learning, but most of all, keep believing, thatlam...
Your real friend, John Wesley 67See Ibid., Vol. III, p. 225, where Wesley speaks of the necessity of releasing the dying.
The Analysis, Part IV The righteousness of Christ is doubtless necessary for any soul that enters into glory: But so is personal holiness too, for every child of man ..
. the former is necessary to entitle us to heaven; the latter to qualify us for it.
John Wesley With the biographical data behind us (except for the final three years to be described briefly in the epilogue) we now turn to the analysis of Wesley's theological development during the fifty years of the Revival. The task here is so important, however, | first want to reset the tone for the analysis chapters as a whole. Even after ten years of intensive study (including both the man and his movement) | cannot claim to be totally objective, | am knowledgeable enough to know that at this point in time (after two hundred years of history to follow) fresh, creative insight that is both reliable and inclusive comes only after a lifetime of research (1 am tempted to say: "Where Wesley is concerned do not trust anyone under sixty'), scratching, and digging into page upon page of primary and secondary sources. Junior scholars have a difficult time with objectivity.
They (or should | say "we'') are obsessed with being relevant.
We tend to mix fact with so much feeling that the character we portray looks more like a man of the twentieth century than a man of his own time. Admittedly, the Wesley of London,
Bristol, and Newcastle would act differently in New York, Los Angeles, or Chicago, but Mr. Wesley does not have to be updated to be relevant. It is the spirit of the man that communicates, not just his method.
Let me put it another way. If history speaks it must first be told as history. Telling it like it is, means first telling it like it was. We must then trust the Holy Spirit (who interprets "'spirit-
John Wesley: His Life and Theology ual truths to those who possess the Spirit'') to "enforce" the contemporary word. People are different, not just their spheres of influence. The intent and purpose of the analysis chapters has not been so much to apply any given truth to the present scene (careful readers must and will do that for themselves); it has been to capture the contagious heart of a man totally committed to God. Herein lies the inspiration for each new age.
So, you ask: What has this book to offer? | would say simply: a straightforward interpretation of Wesley as | understand his life and ministry within the context of the eighteenth-century
Evangelical Revival. | have made every effort to write from a perspective that is hopefully not only unique, but also informative and interesting enough both to challenge and inspire. | have made an honest attempt to be true to Wesley's spirit. At no point am | aware of yielding to the urge to ''clean up" after greatness. Wesley was a man of destiny, but never more than a man. In the biographical chapters the words attributed to Wesley are not (so to speak) my own. They are his words as | see him speaking to you, the reader.
Furthermore, | have resisted the temptation to omit the issues that might prove troublesome or even confusing for some as to his teaching on any given doctrine. Again, the analyses attempt to go beyond the events already described in the biographical chapters. Hopefully here, even more of the man and his theology will emerge (and | trust without undue judgment). In short, the effects of his ministry are allowed to stand (or fall) on their own merit alone.
In chapters 17-20 we saw that Wesley began the Revival preaching his ''new faith''—justification by faith alone as the "full assurance of things hoped for, the evidence of things not seen.'' What we did not see (because | am not convinced that Wesley would have been aware of it himself) was that, ironically, the Revival years mark the making of a theologian in reverse. Reaction against, more than knowledge from, contributed to the theology of the Revival. Demonstrating this is the primary task of this last analysis chapter.
In the interest of time, let me focus primarily upon Wesley's frequently misunderstood reaction to mysticism (though any of
The Analysis, Part IV Shell the variant influences could be used to the same effect). Let us begin by repeating a hypothesis that relates to justification by faith in reaction to the various stages of mysticism mentioned earlier: of the five mystical stages (1. awakening, 2. purgation, 3. illumination, 4. the dark night of the soul, and 5. union with God) Wesley continued after Aldersgate to practice and encourage the ''tools'' known to the first three stages.' He also admired and commended the many other practical outworkings of these stages manifested in the lives of the mystics whose utter devotion to God was a continual inspiration to him. Similarly, he continued to uphold the mystical concept of perfection (Christian mysticism's fifth stage) as the end of religion. Yet, Wesley detested the vain irrational philosophy which sought to link the noble beginnings of religion (stages 1 to 3) to the ultimate end of religion (stage 5) by the dark night of the soul (the mystical fourth stage involving a lifeless theory of "in orco"), and it was precisely at this point that he substituted the Aldersgate experience of justification by faith in Christ.
Again, Wesley, weary of years without knowing, unable to negotiate the 'dark night,'" wanted to fee! accepted and opted for faith in the evangelical sense in order to proclaim salvation by faith alone, a doctrine which he continued to preach throughout the Revival, but not without some shift in emphasis along the way. So, having established the beginning, our task now is to describe the ''shift'' as his theology matured across the years.
The chapters, '"The Wider Parish," 'Marriage and the Middle Years," and "'A Flame Over England Burned," could as easily have been entitled (from a theological perspective),
"Salvation by Grace through Assurance: 1738-1747"; ''Salvation by Grace through Faith: 1748-1762"; and "Salvation by Grace through Faith as Confirmed by Works: 1763-1788."
It is interesting that at every point of change for fifty years, Wesley is reacting against the extreme. The Moravian split countered the tendency to antinomianism. The shift on assurance guarded against his own view to salvation that had over- 'E.g., humility, poverty of spirit, and the other instruments of purgation were vital to Methodism. Humility was the first step to faith and the new birth, "a participation in the divine nature.' Cf. Sermons, wie AN ag a ae Big
John Wesley: His Life and Theology reacted against thirteen years of personal fear and doubt. Between 1763-1767 the changes were registered with regard to a view of justification by faith that had apparently excluded those who had faith (demonstrated by their works which only faith could produce), but who lacked the proper understanding
(which Wesley no longer deemed necessary).
In order to capture the mind and the heart of the man we should now discuss these changes as they occurred. In chapter
18 we saw the first significant change as it related to the "stillness controversy.'' Nehemiah Curnock's summary of Wesley's Journal, part IV, states that 'Methodism was finally cut adrift from the beautiful, dreamy, but wholly impracticable mysticism of German quietism as interpreted by Molther and Bohler and misinterpreted by Bray and Taylor and Simpson.'"2
Although Ronald Knox's statement that Molther's stillness revealed Moravianism as the seven spirits worse than the first is obviously an exaggeration, Wesley now saw the Moravians in a different light.? He objects first to their quietistic mysticism.
Ronald Knox claims that the Moravians were going through a phase of incredible childishness.* Like the French mystic,
Madame Guyon, and her ''state of infancy,'' the Moravians wished to have no brains; they wished to be like "children in arms.'' In the Journal for June 15, 1742, Wesley states, after reading Guyon's A Short Method of Prayer and Les Torrents
Spirituels, that the Moravian riddle is answered; they take their words exactly from ''this poor Quietist."> Yet Wesley's break with the Moravians involved more than their mysticism. His friend, Alexander Knox, has an interesting theory along these lines. Knox's particular bias emphasizes Wesley's zeal for moral virtue which, admittedly, was uncompromising and intense. According to Alexander Knox, Wesley broke with the ?Journal, Vol. II, p. 500n. Also the hymn entitled, "The Means of Grace,"' attached to this part of the Journal is a statement on the virtue and limitation of Moravian stillness.
'It is interesting to note that Wesley's mind was continually changing and eventually he clears the Moravians of much of the responsibility for the split in the society and lays most of the blame at the feet of the English brethren,
Journal, Vol. Il, p. 497; Vol. Ill, p. 259.
'Knox, Enthusiasm, p. 414.
5Journal, Vol. Ill, p. 18.
The Analysis, Part IV 333. mysticism of the Moravians only as they drifted toward moral laxity. He embraced the Moravians as long as they continued to combine their evangelical doctrine of faith with a strong mystical ethic (the Moravian synthesis), but when their quietistic antinomianism began to undermine the latter, he broke.
Since there is good reason to believe that Alexander Knox spoke with Wesley personally about mysticism, the following comment (given in full because of its importance) carries added weight: 'I can venture to say from my knowledge of Mr.
Wesley that if mysticism alone had been chargeable on the Moravians, his objections would have been much more easily obviated. He certainly considered the supposed selfannihilation of mysticism to be in opposition to the tenor of Holy Scripture, which uniformly addresses itself to man's natural thirst for happiness; but still he thought that whatever pernicious consequences were to be feared from the mystical illusion, mysticism itself might co-exist with the deepest piety.
In those Moravians, however, he saw it strangely associated with principles leading directly to laxity of practice; and on this account he seems to have animadverted on mysticism with more severity than was his usual custom.''® He goes on to say that 'had he not regarded mystics generally with liberal indulgence, he would hardly have abridged Law's later works and Madame Guyon's life of herself for circulation among his people.''"
Although Wesley's war on stillness lashed out with force at the mystical love for darkness and the subconscious which brooded over a sea of silence and isolation, this antagonism should not be exaggerated. Wesley himself continued to maintain a sane emphasis upon tranquil tarrying and spiritual quiet as registered, for example, in Charles' hymn: 'Bid my quiet spirit hear.' Although the ''true mystic spirit" would have been almost unintelligible in a Methodist class meeting, Wesley sifted the gold of mystical purification by detachment and countered its extreme quietism with an emphasis on ''the social factor' which taught that the spiritual experience is not 'Southey, Life of Wesley, Vol. Il, p. 325 (italics mine). ei 7Ibid., Wesley's opinion of this "poor Quietist'" changed enough for him to publish an extract of her life in 1776.
John Wesley: His Life and Theology an end in itself, but a means of gathering ''a richer harvest of souls.' Wesley, therefore, plowed with the Moravian "'heifer'' and finding their religion to be a melancholy thing, he transformed it (with an emphasis upon the Holy Spirit) into a thing of Joy.
The second significant change has to do with Wesley's views On assurance. Since Wesley was himself painfully aware of the necessity for reemphasis along these lines, a few words here will allow us to put this into perspective and then move on quickly to the more important readjustment to follow. Again,
Wesley's mind was continually changing in the light of a person's ability to live out his faith. Remember Wesley's correspondence with 'John Smith'" (a pseudonym, probably for Thomas Secker). John Smith criticized Wesley for what he called ''perceptible inspiration,'"" or his doctrine of assurance.
Wesley, as has been noted, between 1738 and 1747, virtually taught salvation by assurance: ''Every believer hath a direct perceptible testimony' (December 30, 1745). Following this correspondence with John Smith, however (as expressed in the letter to Charles, July 31, 1747), assurance is now only the common privilege, as justification by faith does not necessarily imply a sense of pardon. It is good to remember that this slight change in 1747 is only a preamble to a much greater change relative to justification by faith nearly twenty years later.
We have already observed that the classical reform doctrine of justification by faith is missing in Wesley's pre-1738 sermons. During and after 1764-1767, however, his sermons exhibit still another change in direction relative to this doctrine.1° Albert Outler writes that sola fide and sola Scriptura
®Workman, The Place of Methodism in the Catholic Church, p. 85.
'There is a good possibility that "John Smith" was responsible for changing Wesley's mind on assurance. The reference to assurance as an ordinary privilege (to my knowledge) first appears in a letter dated March 25, 1747
(Letters, Vol. Il, p. 91) to John Smith in answer to his charge against ""perceptible inspiration' (cf. Ibid., pp. 97ff.).
comparative study of the pre-1738 and post-1764 sermons on justification would be revealing. Wesley's understanding of ''faith'' has three phases taking the form of a dialectic: thesis (pre-1738)—faith initiated by inward and outward works; antithesis (1738-1764)—faith initiated solely by God's grace; synthesis (post-1764)—faith initiated by grace and confirmed by works.
The Analysis, Part IV
means "'primarily,"" especially after 1767. 'Faith is the primary reality in Christian experience but not its totality.'""' Wesley states that faith ''is only a handmaid to love.'''? Orcibal argues that although Wesley preached justification by faith at first he later recognized with increasing awareness the absolute necessity of the fruits of faith to be manifested by this doctrine.'3 After 1764 Wesley certainly taught that faith not properly nourished by its fruits might well prove illusory. Alexander
Knox uses strong words (I believe far too strong, nearly missing the point altogether) to describe this change. Commenting on the respective doctrines of Luther and Calvin, Knox states that "Mr. Wesley came at length to see that the view of justification maintained by the one was as unessential as that of predestination, contended for by the other, was inadmissable.'''* He goes on to say that Wesley adopted a "practical Christianity'' consisting solely of '"'powerful principles and purified affections.''5 He argues that Wesley, after his return to the ''plain word'' probably never once repeated the well-known homily of salvation which defines faith as a 'sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favor of God.''"® As we observed in chapter
20, this is in error, but although Knox allows his moralistic bias to overstate his case, there is sufficient evidence to support the fact that Wesley undergoes a fairly drastic reappraisal of the doctrine of justification relative to faith and works.
There can be little doubt that Wesley's notion of justification altered to the place where simply to fear God and work righteousness revealed an acceptance by God and a degree of faith.'7 Remember the earlier sermon on 'The Almost
NOutler, John Wesley, p. 28.
'2Sermons, Vol. Il, pp. 420-441; cf. Outler, John Wesley, p. 226.
3Orcibal, Jean, "The Theological Originality of John Wesley and Continental Spirituality,'' A History of the Methodist Church in Great Britain, trans. by R.J.A. Sharp. Vol. | eds. Rupert Davies, Gordon Rupp. London,
Epworth Press, 1965, pp. 95ff.
"Southey, Life of Wesley, Vol. Il, pp. 339ff.
'Slbid.
'6lbid., p. 347. This is obviously an exaggeration in light of sermons like #56, 60, 63, and 72 (Works, Vol. VII, especially pp. 195f., 236, 260, 332).
7A. Knox (Southey, Life of Wesley, Vol. Il, p. 348) states that Wesley's people expressed no dissatisfaction with his "liberalized principles' because they probably did not fully understand them.
John Wesley: His Life and Theology Christian' as compared with the later sermons dealing with the question of the faith of a servant and the faith of a child.18
Whereas the ''almost Christian' was clearly not accepted by God (Wesley states ''good it were for him had he never been born''), the post-1764 concept of the faith of a servant (comparable to that of the almost Christian) —that is one whose faith
(however infant) enables him to fear God and work righteousness—is accepted by God and '''the wrath of God' no longer 'abideth on him.''''? This point can be further substantiated by Wesley's handwritten marginal notes in his own copy of the Works, published in 1771. Opposite the words for February 1, 1738: ''not converted,'"' he writes: ''l am not sure of this.'" For the same day opposite the statement: 'lam a child of wrath,"" he writes: '| believe not.'" He then adds: ''] had even then the faith of a servant, though not that of a son."'
The classic quotation recorded in the last chapter (taken from the Journal for December 1, 1767) regarding the faith of those "that feareth God, and worketh righteousness, is accepted with him" was picked up by those who opposed Wesley and contrasted with his earlier view where justification by faith alone is portrayed as absolutely essential to salvation. The point is, however, not so much that Wesley has changed his view of justification by faith as that he is willing to recognize its presence in those who choose to express themselves differently. Again, "justification by faith came to mean simply 'trusting in the righteousness or merits of Christ.' '' If one was trusting in the merits of Christ, even though he denied justification by faith theoretically, he was accepted by God.?°
Sermons, Vol. |, pp. 53ff. with Works, Vol. VII, pp. 199ff.; 236ff.; cf. also Sermons, Vol. |, p. 179 and n; Vol. Il, p. 359; and Southey, Life of Wesley, Vol. Il, pp. 354-360.
'8Sermons, Vol. |, pp. 64f., cf.. Works, Vol. VIL, p. 199.
0Works, Vol. X, p. 391; cf. p. 433; cf. Green, Wesley and Law, p. 175n.
Southey states that ''there are sufficient indications that in the latter part of his life Wesley reposed in a feeling of catholic charity, to which his heart always inclined him'' (Southey, Life of Wesley, Vol. |, p. 100). Southey then adds that Wesley, in his later years, printed, and in so doing sanctioned (this is highly debatable), an observation of one of his correspondents: 'Perhaps, what the best heathens called reason, Solomon wisdom, Saint Paul grace in general, and Saint John righteousness or love, Luther faith, and Fénelon virtue, may be only different expressions for one and the self-same blessing.
The light of Christ shown shining in different degrees under different dispensations. Why then so many words and so little charity exercised among
The Analysis, Part IV
Wesley, therefore, at long last concluded that many whom he previously thought lost had faith because they manifested the fruits which only faith (by any name) could produce.
Although Alexander Knox wrongly implies that Wesley surrendered the doctrine of justification by faith or imputed righteousness, the fact remains that Wesley was now more concerned with the fruits of faith (that imputed might become imparted righteousness), than with the glib, indeterminate use of phrases which, out of context, lean toward antinomianism.
In his sermon, "The Wedding Garment," Wesley strongly objected to the sentiment that the imputed righteousness of Christ implies no subsequent righteousness of our own.?' He stated that 'the righteousness of Christ is doubtless necessary for any soul that enters into glory: But so is personal holiness too, for every child of man... the former is necessary to entitle us to heaven; the latter to qualify us for it.''2? Wesley still insisted upon faith, but not as all in all. In a later sermon, "On Faith," Wesley singled out Fénelon who, although a member of the church of Rome, still retained the "faith that worketh by love.''23 Wesley continued in that same sermon: ''Walk in all the good works whereunto ye are created in Christ Jesus. And then, 'leaving the principles of the doctrine of Christ, and not laying again the foundation of repentance from dead works, and of faith toward God,' go on to perfection.''*
It is appropriate that this final chapter should close with a word regarding Wesley's views on perfection. Although Wesley argues for (and exhibits) a basic continuity of thought in his understanding of perfection, Albert Outler is right to point out that his more mature doctrine is "strikingly different in substance and form" from his earlier concept.?> Outler suggests that Wesley was influenced by three distinct mystical traditions: the voluntaristic represented by men like a Kempis, Law, and Castaniza (Scupoli); the Quietistic represented by mystics like Molinos, Guyon, de Sales; and the mysticism of early
Christians about the particular term of a blessing experienced more or less by all righteous men!" (Ibid.).
21Cf, Letters, Vol. V, p. 5.
22Works, Vol. VII, p. 314.
23lbid., p. 201 (italics mine).
25Outler, John Wesley, p. 9n, #25 and 26; pp. 251-252; 275.
John Wesley: His Life and Theology and eastern spirituality represented by men like Macarius and Ephraem Syrus.2¢ Outler goes on to imply that Wesley's earlier doctrine of perfection focused on the first two traditions and the more mature doctrine on the latter. Our study, however, proves this to be a misleading oversimplification.
A comparison of Wesley's extracts with the originals he abridged (on the basis of what he retained and omitted) demonstrates that he both accepted and rejected portions from all of these ''traditions' in his more mature doctrine. For example, Outler defines voluntaristic mysticism as ''a mysticism of the will that issues in a strenuous program of self-denigration aimed at total resignation.''?"? This may be true but it is wrong to imply that this characteristic does not appear in the other traditions as well or in Wesley's more mature understanding of perfection.
Resignation was an important factor in the schemes of all the mystics whom Wesley abridged and Wesley himself argued in 1777 that ''total resignation to the will of God, without any mixture of self-will'' was basic to the character of Christian perfection.?8
Similarly, Outler's statement may be true that 'if Wesley's writings on perfection are to be read with understanding, his affirmative notion of 'holiness' in the world must be taken seriously''; but it is wrong to imply that this characteristic of "active holiness in this life'' appears only in Macarius and Ephraem Syrus and not in the other mystical traditions or in Wesley's earlier doctrine.?? Admittedly, Wesley expressed the necessity of sanctification before death in much stronger terms during later years.?° His Journal for September 15, 1762, stated
26lbid., pp. 251f.
Vol. XI, p. 422, cf. p. 436. Typical of Wesley's resignation is the advice (common among the mystics) that the death of loved ones should set us free "to a more full and absolute dedication of your soul and body to Him'"
(Letters, Vol. Ill, p. 141); cf. Journal, Vol. IV, p. 311; Wesley asks a girl thought to be dying: 'Do not you desire life or death?" She replied: "No; | leave all to Him. But if it was His will, | should be glad to die." Wesley frequently cites de Renty's example along these lines.
John Wesley, p. 252; cf. Wesley's pre-1738 sermons where holiness is clearly a goal to be realized in this life.
Vol. Il, p. 202; Works, Vol. VII, p. 266. Passages here suggest that this perfection is not absolute.
The Analysis, Part IV
that one should hourly expect to be perfected in love.?! On June 27, 1760, Wesley wrote to Miss March exhorting her to read and pray looking for full salvation at any moment.*? In fact, Wesley believed and taught that God would not take the Christian in death until he was perfected—ripe for glory.?? The only reason that perfection was usually delayed until the moment just before death was because Christians were not sufficiently encouraged to expect it now.*4* Wesley, however, was undoubtedly introduced to this Catholic view of sanctification by the mystics (especially Macarius, de Renty, and Lopez) early in his ministry; and it would be unwarranted to imply that this was not a part of his earlier understanding simply because it was more clearly articulated at a later date.
Yet, even if Dr. Outler's dichotomy is misleading, the fact remains that Wesley's more mature doctrine of perfection is different, especially in its relation to the atonement.** Let's take a moment to discuss this difference.
Before Aldersgate Wesley would never have been able to speak of perfection in terms of ''the full assurance of faith."
Wesley's theological and philosophical break with mysticism enabled him to reach a state of perfection only by completely by-passing the mystical means of the dark night of the soul.
Wesley insisted that 'so long as they believe, and walk after the Spirit, neither God condemns them, nor their own heart.'"36
Dunn Wilson, in an effort to fit Wesley into some kind of a mystical scheme, states that Wesley taught his followers to accept a dark night. Nothing could be further from the truth. *"
31Journal, Vol. IV, p. 529.
32/etters, Vol. IV, p. 100.
p. 13; cf. p. 158. It is interesting to note that although perfection can be achieved in this life, Wesley usually states that "he who claims it has it not.'" Cf. Ibid., Vol. V, p. 6, for a possible exception to this where Wesley states that it is our duty to declare our sanctification.
34Journal, Vol. IV, p. 529.
35Green, Wesley and Law, p. 199, cites Wesley's Works (Vol. XI, p. 369) to show that Wesley's mature doctrine of perfection relative to the atonement can be traced to the influence of his trip to Germany following his evangelical conversion.
36Journal, Vol. i, pp. 167f; cf. Sermons, Vol. Il, p. 272.
37Wilson, unpublished thesis, '"The Influence of Mysticism on John Wesley," pp. 278-292. Wilson (p. 292) apparently following the mistaken example of Atkinson Lee (Methodism in the Modern World, edited by Lidgett and B. Green, London: 1929, pp. 119-137), seeks to demonstrate a parallel between Wesley's "scheme of salvation'"' and the mystical stages of awaken-
John Wesley: His Life and Theology Wesley admits that '"'heaviness''" might occur as a result of illness or nervous disorder: but this is far removed from the "'darkness'' which results from the loss of God's favor.38
Wesley no more taught his followers to expect darkness than to expect backsliding or apostasy.3? His sermon on "The Wilderness State,'' like the sermon ''Against Backsliding,'"' taught one not to expect darkness, but offers remedy and encouragement in case it should occur. This darkness has its origin not in the arbitrary withdrawal of God's presence (as the mystic believed), but in sin. Wesley argued time and again that Christians from the moment of justification need never lose the joy and peace consistent with the constant awareness of the presence and love of God.*° God never withdraws the awareness of His presence arbitrarily. According to Wesley, sin alone occasions what the mystic refers to as darkness.*? Consequently, perfection for the mystic involved a call or a challenge as he sought to establish a high standard of Christian holiness through the mystical means of spiritual discipline, prayer, and the dark night of the soul (naked "'faith'""). On the other hand,
Wesley's more mature doctrine of perfection involved an aping, illumination, darkness, and purgation (Wilson's order here is indeed strange; cf. Underhill, The Mystic Way, p. 54: awakening, purgation, illumination, darkness, and union). Wilson is in trouble from the very start. He begins by associating awakening with Wesley's doctrine of the "new birth."
The mystical awakening, however (which could be called an ethical new birth, cf. Wilson, p. 354), says little or nothing about justification by faith expounded so uncompromisingly in Wesley's sermon 'The New Birth'' which describes the experience at Aldersgate (to associate the awakening with the 1725 experience is more feasible). Wilson then complains (as well he might from his so-called mystical scheme) that Wesley's pattern of spiritual growth following the new birth appears obscure and confused. Without attempting to defend Wesley (as this is not our task) this writer concludes that Wilson's hypothesis (in this regard) is not only unconvincing, but also incomprehensible.
Letters, Vol. IV, p. 270; the wilderness state has human, not divine, origin.
Cf. Ibid., Vol. Ill, p. 215. Wesley writes: "It is no more necessary that we should ever lose it (the sense of God's love) than it is necessary we should omit duty or commit sin."
Vol. Il, p. 253; here Wesley attacks mysticism for teaching that Christians ''are not always to walk in luminous faith.' Wesley strongly denies that one should leave ''those sensible comforts'' (for the mystic an "inferior state'') to live by naked faith.
*"'Sermons, Vol. Il, pp. 249, 272; cf. Letters, Vol. Ill, pp. 214f.; 218.
The Analysis, Part IV
peal, an offer, a gift of God; and although he attempted earlier to achieve perfection along the mystical lines, he found it to be unattainable by these means. There can be little doubt that although Wesley continued to agree with the mystics that perfection was God's purpose for all men and that it involved total communion with God, the mystical disregard for the historical significance of the Incarnation became the greatest area of incompatibility. It was futile to speak of man's love for God without first speaking of God's love for man; after all, ''we love him because he first loved us.''4?
Furthermore, the nature of the Aldersgate experience convinced Wesley that sanctification (like justification) was granted in an instant. Although Wesley recognized the need for gradual growth before and after sanctification, his insistence on an experience wrought in an instant remained a point of contention between Wesley and the mystics.*? Social holiness also played a much greater role in the later doctrine.**
After 1738, Wesley lost all patience with the theological and philosophical tenets which encouraged the contemplative, solitary, or passive life, and by virtue of these tenets discouraged (at least in theory) good works.45 There was no "'hermitic ideal'' in Wesley's more mature doctrine of perfection. His later doctrine also apparently alters with regard to ''absolute'"' perfection. In a sermon preached in 1736, he speaks of flesh being ''changed into an angelical condition.'"** On November
2, 1762, however, he writes Thomas Maxfield that he dislikes 42Cf. Sermons, Vol. II, pp. 77, 80; Works, Vol. VIII, p. 24. Wesley's later concept of grace adds depth to the mystical emphasis on man's love of God and to his own pre-1738 understanding of perfection.
43Cf. Works, Vol. Ill, p. 329.
44Cf. Sermons, Vol. |, p. 382. Christianity cannot subsist 'without society, without living and conversing with other men."
45During the period under consideration, Wesley continually emphasized the theme of works following justifying faith. Faith must precede works; but, where works, as the fruits of faith, appear there must be faith since "they have faith who have fruits which nothing but faith can produce," Letters,
Vol. IV, p. 35; cf. pp. 28f., 173ff. It is interesting to note by way of preview that after 1767 Wesley applies this same rule to the mystics. They must have faith since they manifest its fruits.
46Works, Vol. VII, p. 515.
John Wesley: His Life and Theology his ''supposing man may be as perfect as an angel.''47
Lindstrom adds that not only is Wesley's later doctrine not angelic, it is not Adamic.4® Adam's perfection was objective and absolute while Wesley's perfection was subjective and relative involving, for the most part, intention and motive.
Wesley frequently asserted that perfection could be achieved as far as willful sin was concerned, but that ignorance would always make one liable to involuntary sin, or as Wesley preferred to say—''mistakes."" Only omniscience implies infallibility.4° At one point in his thesis, Wilson contrasts Wesley's dynamic concept of perpetual growth with what he refers to as the Catholic idea of an absolute state of perfection hinted at by such terms as deification and absorption.>° None of the mystics whom Wesley abridged, however, seriously contended for such a position (with the possible exception of Molinos). In fact, in some respects the perfection of the Roman Catholic mystic is less absolute and more dynamic than Wesley's.
Although Wesley states that 'when ye have attained a measure of perfect love .
. think not of resting there. That is impossible.
You cannot stand still; you must either rise or fall''5'; he still criticizes Lopez and the papists for not holding a high enough view of perfection. Even more surprising is the letter dated July
7, 1761, where after defining perfection as "perfect love: loving God with all the heart; receiving Christ as prophet, priest, and king, to reign alone over all our thoughts, words and actions," he adds that 'the Papists neither teach nor believe this.''? He continues, 'they teach there is no perfection here
*'Letters, Vol. IV, p. 192; cf. Works, Vol. VII, p. 266; Sermons, Vol. Il, p.
202. The last two references suggest that absolute perfection is beyond the grave. Closely related to this is Wesley's negative view of the body discussed by Wilson ("The Influence of Mysticism of John Wesley." 354ff.): cf. Sermons, Vol. Il, p. 29, 155; Works, Vol. VIL, pp. 347f.
"Influence of Mysticism," pp. 317ff. Later on Wilson cites W. T.
Stace (Mysticism and Philosophy, London, 1961, pp. 222f.), who denies that mystics contend for deification.
Vol. XI, p. 426; cf. Sermons, Vol. Il, p. 202. This growth extends even into eternity. Cf. also Works, Vol. Il, p. 429. Wesley states that the classes at Kingswood are "steady but not zealous. It is impossible they should stand here long; they must go on or go back." letters, Vol. IV, pp. 157f.
The Analysis, Part IV
which is not consistent with venial sins; and among venial sins they commonly reckon simple fornication.''53 Who can say what might have prompted Wesley to make such a charge? At this point one must simply conclude that somewhere between the Catholic concept of absolute perfection talked about by Wilson and the Catholic concept of perfection consistent with venial sin talked about by Wesley lies the healthy doctrine of perfection expounded by mystics like Macarius, de Renty, and Fénelon which influenced Wesley far more than he was frequently willing to admit.54
If there are differences in Wesley's early and later concepts of perfection relative to the mystics, there were also many characteristics which remained unchanged.** Perfection, especially its moral and ethical implications, is still the one
"ourpose of religion.'' Lindstr6m emphasizes the fact that "with Wesley as with the mystics everything was directed towards a change which would qualify man for glorification.
In this general position just as in the teleological alignment of his theology, Wesley, after, as well as before 1738, agrees with practical mysticism.''5¢ The willingness to sell all to purchase the 'pearl of great price' and the largely ethical nature of a transformation grounded in ''gospel obedience and holiness of life' mark the real points of contact between Wesley and the mystics which extend beyond Aldersgate as an ultimate influence and an invaluable tool for the Evangelical Revival.
Eric Baker states that 'ethical mysticism'' was thought by Wesley (and Law) to represent a truth inherent in Christianity preserved in the mainstream of Catholic piety and reinforced by the Homilies of the Church of England.5" That this basic ethical flavor was present in Wesley's earlier and later doctrine can be demonstrated by his works. Compare, for example, the 1733 sermon "The Circumcision of the Heart' and the 1765 statement on perfection in the letter to John Newton.°** In both,
SaIbid.
54It should be pointed out that Wesley tended to exclude the Roman Catholic mystics from the criticism normally aimed at ''Papists'' as such.
58Cf, Lindstrém, Wesley and Sanctification, pp. 129ff.
56Ibid. (italics mine).
57Baker, Eric W. Herald of the Evangelical Revival. London: Epworth Press, 1948, p. 73.
88/etters, Vol. IV, p. 299.
John Wesley: His Life and Theology perfection is stated in terms of "faith that worketh by the love of God and man, all inward and outward holiness.' Lindstré6m sees an obvious parallel in the concept of perfection outlined in these works and that of ethical or practical mysticism in the Roman Catholic tradition.5® On another occasion Wesley states that more and more of God's image is ''transfused into your soul; that from disinterested love, all other divine tempers will, as it were naturally, spring.''"°° When you love God thus,
"then the commandments of God will not be grievous.''®!
Wesley assumes that as one's love for God is perfected, so one's delight in doing His will is perfected. These characteristics of holiness along with his ethical, moral, and evangelical views after Aldersgate were not only retained, but insisted upon as a legitimate pattern for Christian perfection. Wesley's emphasis on purity of intention (that man is actuated by a single motive); wholehearted devotion to God requiring an inward obedience of heart and an outward obedience of word and action (a perfect inward and outward conformity with Christ); and the absolute supremacy of love for God and neighbor never wavers and provides a fairly consistent image of perfection throughout a lifetime of teaching.
To conclude on a more comprehensive note it should be stated that there comes a time in most men's lives when they must stop and weigh the cost of greatness. One road often leads to compromise, comfort, and mediocrity, while another leads to self-discipline, self-sacrifice, and greatness. When
Wesley was confronted with this choice by Taylor, & Kempis, Law, and others, he never hesitated to take their lead. Although many stand staring as if hypnotized, Wesley charged ahead and never turned back. He was directed and sustained by the example of a lifetime of influences, especially by those whose piety had been won after years of conflict; and whose wholehearted devotion to God had persisted through years of painful, yet rewarding experience. The result was a man equipped to instruct those in unavoidable ignorance, to encourage those in expressible despair, to assist those in inescapable poverty, to **Lindstr6m, Wesley and Sanctification, pp. 129ff.
6°Works, Vol. VIII, pp. 198f. lbid., p. 199.
The Analysis, Part IV
challenge those in alienable sin, and to exhort those who responded to that exalted, but nonetheless, attainable perfection. Wesley was an immensely practical man, but he was also a visionary. Perhaps this, after all is said and done, was his genius. To be sure, all misguided professions of possessing divine illumination which are not warranted and sealed by purity of life are either lies or self-delusions. On the other hand, cold-blooded intellectualism will never force the locks of the kingdom: those who come there must have clean hands and a pure heart, and only those who have the love and longing for God will have a lasting effect upon men.
Bibliography, Part IV'
Primary Sources John Wesley, A Christian Library.
, Christian Perfection as Believed and Taught by John Wesley, Thomas S. Kepler, ed., Cleveland (1954).
, A Collection of Hymns.
Notes Upon the New Testament.
, Journal, Curnock, ed.
, Letters, Telford, ed.
= a, -Poetical Works; , Sermons on Several Occasions.
, Standard Sermons, Sugden, ed.
, Works, Pine.
, Works, Jackson, ed.
Green, Richard, Bibliography.
Union Catalogue of Publications.
Secondary Sources Abbey, C. J., The English Church and Its Bishops.
Arminian Magazine, The. Consisting of Extracts and Original Treatises on Universal Redemption (1788-91).
Baker, Frank, Charles Wesley.
, A Charge to Keep. London (1947).
, John Wesley and the Church of England. London (1970).
, "The Beginnings of the Methodist Covenant Service,'" LQHR, 180 (1955), 215-20.
_, "Bishop Lavington and the Methodists," W.H.S.
Proc., XXXIV (1963/64), 37-42.
, "John Wesley's Churchmanship," LOHR (July, 1960), 210-5 (October, 1960), 291-8.
, "John Wesley on Christian Perfection." W.H.S.
Proc., XXXIV (1963/64), 53-7.
"Study of Wesley's Readings,'" LQHR.
, ''Wesley's Ordinations,'" W.H.S. Proc., XXIV (1944), 76-80, 101-3.
1For details on abbreviated sources see Bibliographies for Parts I, II, and IIl.
Bibliography Bett, H., The Spirit of Methodism. London (1937).
Cannon William R., The Theology of Wesley.
, "John Wesley's Doctrine of Sanctification and Perfection," The Mennonite Quarterly Review, XXXV
Cell, George C., Rediscovery of Wesley.
Coke, Thomas, and Moore, H., Life.
Davies, Rupert E., The Church in Bristol.
Edwards, M. L., John Wesley and the Eighteenth Century.
London (1933).
Fletcher, John W., The Works. London (1800-04), 9 vols.
Flew, R. N., The Idea of Perfection in Christian Theology.
London (1934).
A Form of Discipline for the Ministers, Preachers and Members of the Methodist Episcopal Church in America, Considered and Approved at a Conference Held at Baltimore
. 27th of December, 1784. Elizabethtown, New Jersey (1788).
Jackson, Thomas, Life of Charles Wesley.
Knox, Ronald A., Enthusiasm.
Lawson, John, Notes on Wesley's Forty-four Sermons. London (1946).
Léger, A., La Jeunesse de Wesley.
Lindstrém, Harold, Wesley and Sanctification. Stockholm (1946).
Lyles, Albert M., Methodism Mocked—the Satiric Reaction to Methodism in the Eighteenth Century. London (1960).
Minutes of Several Conversations Between Thomas Coke, Francis Asbury and Others at a Conference Begun in Baltimore
. the 27th of December, in the year 1784. Composing a Form of Discipline. Philadelphia (1785).
Moore, Henry, Life.
Orcibal, Jean, "L'originaute theologique de John Wesley et les spirituantes au continent." Rev. Hist., CCXXII
Outler, Albert C., John Wesley.
, "Towards a Re-appraisal of John Wesley as a Theologian,'"" The Perkins School of Theology Journal, XIV (1961), 5-14.
Overton, J. H., John Wesley.
Bibliography
, The Evangelical Revival in the Eighteenth Century.
London (1886).
Piette, Maximin, John Wesley.
Rattenbury, J. E., The Evangelical Doctrines of Charles Wesley's Hymns. London (1941).
, Wesley's Legacy to the World. London (1928).
Sangster, W. E., "Wesley and Sanctification,'"" LQHR, 171 (1946).
Schmidt, Martin, John Wesley. Vol. II, parts 1 and 2.
Simon, John S., Wesley and the Methodist Societies.
, John Wesley and the Advance of Methodism. London (1925).
, John Wesley, the Master Builder. London (1927).
, John Wesley, the Last Phase. London (1934).
, The Revival of Religion in England in the 18th Century.
London (1907).
, 'Mr. Wesley's Notes Upon the New Testament,"
W.H.S. Proc., IX (1913/14), 97-105.
, 'Wesley's Ordinations," ibid., 145-54.
Southey, Robert, Life. 2 vols.
Telford, John, Life.
Todd, John M., John Wesley and the Catholic Church. London (1958).
Tuttle, Robert G. Jr., 'Influence of the Roman Catholic Mystics on Wesley."
Tyerman, Luke, Life of John Wesley.
, Life of Whitefield.
Vulliamy, C. E., John Wesley.
Wakefield, Gordon S., The Spiritual Life in the Methodist Tradition. London (1966).
Wesley, Charles, Journal. Telford, ed.
Wesley Historical Society, Publications and Proceedings.
Whitefield, George, The Works. Gillies, ed.
, Journals, Murray, ed.
Whitehead, John, Life.
Williams, Colin, Wesley's Theology Today.
Yates, A. S. , The Doctrine of Assurance. London (1952).
Epilogue Can we epee that this active mind, which animates and moves the dull matter with which it is clogged, will be less active when set free? Surely, no; it will be Eacibtan
John Wesley Wesley, between April 4, 1788 (when we left him in Macclesfield) and March 2, 1791 (the date of his death), continued his work among the people called Methodist, sustaining and strengthening the breadth and scope of the Evangelical Revival. He continued to exhort Christians to read and pray. A letter to one of his preachers reads:
What has exceedingly hurt you in time past, nay, and I fear to this day, is want ahnea dine: | scarce ever knew a preacher read so little. And perhaps by neglecting it you have lost the taste for it. Hence your talent in UE does not increase. It is just the same as it was seven years ago. It is lively, but not deep; there is little variety; there is no compass of thought. Reading only can supply this with meditation and daily prayers. You wrong yourself greatly by omitting this. You can never be a deep preacher without it any more than a thorough Christian. O begin! Fix some part of every day for private exercises. You ney acquire the taste which you have not; what is tedious at first will afterwards be pleasant. Whether you like it orno, read and pray aily. It is for your life; there is no other way: else you will bea trifler all your days, and a pretty superficial preacher. Do justice to your own soul; give it time and means to grow. Do not starve yourself any longer. Take up your cross, and be a Christian altogether.
Yours &c.?
Furthermore, he continued to teach his preachers to preach sermons designed to convict the unawakened, to convert the sinner, and to convince those justified to pursue perfect
1Letters, Vol. IV, p. 103.
John Wesley: His Life and Theology love. He continued to train class leaders to organize societies. In May, 1788, he wrote: 'There is no other religious society under heaven which requires nothing of men in order to their admission into it, but a desire to save their souls. Look all around you, you cannot be admitted into the church, or society of the Presbyterians,
Anabaptists, Quakers, or any others, unless you hold the same opinions with them, and adhere to the same mode of worship.
"The Methodists alone do not insist on your holding this or that opinion; but they think and let think. Neither do they impose any particular mode of worship; but you may continue to worship in your former manner, be it what it may. Now, I do not know any other religious society, either ancient or modern, wherein such liberty of conscience is now allowed, or has been allowed, since the age of the Apostles. Here is our glorying; and a glorying peculiar to us. What society shares it with us?''?
During these last three years, believing that "man was not born in shades to lie," Wesley made two trips into Scotland and one to Ireland. He continued to travel throughout England and Wales, once walking the six miles between Kingswood and Bristol exclaiming that he was
"ashamed, that a Methodist preacher, in tolerable health, should make any difficulty of this." He continued to visit classes and preach in the open air (to 25,000 in Cornwall)
Saying: "Let us work now; we shall rest by and by.'"4
Only in the last year did his strength and sight decay, but his mind stayed alert enabling him both to write and to preach until the week before his death. He commented:
"Can we suppose that this active mind, which animates and moves the dull matter with which it is clogged, will be less active when set free? Surely, no; it will be all activity.
But what will be its employments? Who can tell?''5
Vol. IV, p. 419 (italics mine). It is interesting to note that Wesley himself established the origin of the nonconfessional United
Methodist polity.
Volo lV, p.471% Journal, Vol. VII, p. 132.
Epilogue
Wesley attended his last Methodist Conference (the Conference had previously been assigned the sole right of appointing the preachers after his death) in Bristol,
August, 1790. Here one of his preachers, James Rogers, and his wife Hester Ann, were appointed to attend Mr.
Wesley personally. Hester Ann, ill herself, soon had to yield to Elisabeth Ritchie who nursed him until the end.® The Journal ends abruptly on October 24, 1790 and the Diary on February 24, 1791, after a short journey to Leatherhead, less than a week before he died. Both established the continuity of his tireless routine. The activity recorded on the last page of the Diary, for example, could easily be substituted for that on a page at any given point during the previous fifty years.
To conclude, permit me a final word of commentary.
Wesley was unquestionably a great man; but the Revival (if such comparisons can be made) was greater, far greater.
Again, revival is always the work of God; and, as with all God movements, it was bigger than the instrument used to create it. Ina way, Wesley himself could not measure up to all its demands upon the believer. For the whole of his life,
John Wesley (like Moses) remained a hairs-breadth outside of his movement. John Wesley never received the abiding full assurance of faith, apparently experienced by so many of those he loved and admired. He seemingly had doubts until the very end; but, nonetheless, he persevered. John Wesley never achieved the entire sanctification he preached to others. He wrote: "I have told all the world Iam not perfect.
Ihave not attained the character I draw.'""? Nonetheless, he held tenaciously to a doctrine that was the hallmark of Methodism. Finally, John Wesley could not bear witness to the kind of death he boasted about among so many of those perfected in love. He wanted Methodists to die rejoicing, not just in peace. He frequently asked those in the moment of death: "Do you
6Elisabeth Ritchie's detailed account of Wesley's last days appears in the Journal, Vol. VIII, pp. 138ff.
7Works, Vol. III, p. 273.
John Wesley: His Life and Theology see Jesus? Do you see Jesus?" Then, in the moment of his own death, when those around him had every right to ask the same question of him, he had strength only to proclaim: 'The best of all is, God is with us.'' But John Wesley
"died well!'" A few hours later, he whispered one last word: "Farewell."
Index A Abraham, 154 Abyssinia, 40 Adam, 194, 341 "An Affair with Miss Sophy HopApollos, 252
Apostles, 33, 352 Apparitions, 54-57, 59, 88, 242 Arianism, 114 Aristotelian, 46, 69, 70, 71, 73, 76, 95n, 143, 151 Arminian, 71, 167, 196n "Arminian Magazine," 55, 285n Arminianism, 71, 114 Asbury, Francis, 324 Ashbourn, 302, 303 Asia, 259 Assurance, 125f., 132, 137, 143key," 184
Arica, 259 Africans, 324. See also Negroes.
"Against Backsliding,'"" 340 a Kempis, Thomas, 48, 49, 58n, 65,
667,67, 77,295) LOO; 1057108;
121n, 133, 139, 145, 146, 174, 185, 188, 227, 282, 314, 337, 344 Alderney, 86n Aldersgate, 73, 76, 76n, 77, 101n, 155, 194, 199-211, 209, 219, 228, 251, 315f., 330, 334-337 Atheism, 56 Atonement, 178, 190, 228, 339 140, 143, 148, 150, 154, 170, 171, 172n, 177n, 186n, 191, 193, 194, 196, 196n, 197, 198, 198n, 199, IANO) PLO hy PANSY, Pale), o2aiey, Paley
9),
DYN), PLY P PLA PUSS pIVM LL PL PP)
250, 251n, 255n, 299n, 331, 339, 340n, 341, 343, 344 Aldrich, 58 "The Almost Christian," 177n, B Backsliding, 139ff., 153ff., 257, 276f., 281, 298f., 308 Badie, Jean de la, 220n Baker, Eric W., 343n Baker, Frank, 73n Baldwin Street Society, Bristol, 197n, 216n, 335 America, 28n, 91, 129, 131, 142, 254, 256, 258 Baltimore, 325n Bands, 23, 28n, 86f., 166, 183n, 150) 17 1 al Delo lr LSeny, L777 2185250, 251n) 259/320, 1324; 325n American Methodist Church, 324, 211,236, 249, 250n,.256n, 257, 258, 277-281. See also Societies and Trial Bands.
Baptism, 40n, 52, 133 Baptist Mills, near Bristol, 261n Basingstoke, 254 Bath, 261n, 263, 275 Baxter, Richard, 56, 73n Bear Yard, London, 213 Beercrocomb, 266 Bell, Mr., 274 Bennett, John, 287, 288, 289, 289n,
Amschurmann, 185n Amsterdam, 205 Anabaptists, 352 Anglican, 37, 65n, 71n, 135, 218n, 222, 222n, 278. See also Church of England.
Annesley, Dr. Samuel, 38, 47, 269 Annesley, Susanna, 37, See also Wesley, Susanna.
Antinomians, 170, 274 Antinomianisn, 236, 237n, 274n, 290, 291, 292 Bentley Hall, 237 8917307
John Wesley; His Life and Theology
Buckingham, Duke of, 51 Buckingham, Mr., 149 Buckland, 64, 103 "Bull Unigenitus," 121f.
Bunhill Fields, 285n Bunyan, John, 73n Burslam, 244 Burton, Dr. John, 105, 129, 129n Butler, Dr., 115 Byrom, John, 122 Beresford, Judith, of Ashborun, 302, 303 Berwick, 294 "Bible Bigots,'"" 118
"Bible Moths," 118
Birmingham, 163, 166n, 168, 236,
Bishop, Mary, 122 Bisson, Jenny, 86n Blackwell, Ebenezer, 293n Blendon, 188 Blendon Hall, 181 Boardman, Richard, 324 Board of Trade, 136 Bocardo, 118 Boehme, Jakob, 121n, 150, 190, ve Caesar, Julius, 102 Calvin, John, 10, 179, 222n, 335 Calvinism, 71n, 288. See also Predestination.
Calvinists, 167, 219, 289n, 309n, D226, Bohler, Johann, 206 Bohler, Peter, 151, 152n, 181, 182,
Cambridge Platonists, 72, 105 Canada, 91 Canterbury, 305, 306 Canterbury, Archbishop of, 38, 183, 184, 185, 186, 187, 188, 189n, 190, 190n, 198n, 203, 2062092 1220 2222 pkey piidsy Oikos Diksy, SSW and faith, 182f., 198 and Oxford students, 181 influence on Methodism, 184190, 222-225, 276 Bonhoeffer, Deitrich, 317n Bonnel, 116 "Book of Health and Long Life,"
250, 263, 286n Carmelites, 95 Carolina, 189, 222, 320n Carter, Eliza, 93, 93n "The Case of Reason Impartially Considered,' 108
Castaniza (translator), 48, 74n, 121n, 337. See also Scupoli, Lorenzo.
Catholic, 'see Roman Catholic.
Causton, Mr., 140, 141 Chapman, Mr., 254 Charles I, 39, 149n Charlestown, 171 Charterhouse, 51, 52, 53, 54, 54n,
Bourignon, Madam Antoinette, 5Sny 125 1o2elooelooe Teone 213n, 221, 278n Bowling Green, 256, 261n Bradburn, Samuel, 235 Bradford, 272 Brasenose, Oxford, 122 Bray, John, 254n, 332 5574-135 Chatham, 306 Chester, 294 Cheyne, Dr., 54, 121n, 122 China, 40 Christ Church, Oxford, 53, 55, 57, Bristol, 13, 26, 28n, 29, 31, 64, 85, 165, 169, 247, 249n, 253, 254, 255, 255n, 258,259>, 261 261n; 263, 264, 269, 277, 279, 284, 286, 288, 297n, 303n, 304n, 306, 309, 311, 318, 319n, 323, 323n, 329, 30276505 64, 95, 96, 103n, 114, 115, 119 Christ Church, Oxford, Dean of,
Christian, 61, 67, 93f., 129, 146, Bristol, Bishop of, see Secker, Thomas.
Bristol Society, 25, 279 Broadbent, John, 244 Broadway, 64, 102n, 103 Brompton, 306 Brown, John, 203, 208 196n, 199, 205, 308, 322 and suffering, 110, 136, 303, 321 and fellowship, 32, 115, 148 "Christian Library, The," 152n, 296n, 297, 297n "Christian Pattern, The," 68, 68n.
307, Index See also "Imitation of Christ."'
"Christian Pattern: or A Treatise Conversion, 171, 176, 196, 244 "evangelical," 68, 199 instantaneous, 187 religious, 65, 75, 83, 173 experiences of others, 114, of the Imitation of Christ, The,' 68n "Christian Perfection,' 100, 121, DAALiiel4 Opmoe ot. ele bey PANE, Welt, PPA. cliley, Silil Convocation, 45 Cornwall, 284, 294, 311, 352 Corpus Christi College, Oxford, 146. See also "A Plain Account of Christian Perfection."
"On Christian Perfection," 105
Christianity defined, 93, 136, 270f. internal evidence for, 214-229 "Christianity as Old as Creation,"
"Corrupting the Word of God, On," 109
Cotswolds, 64, 97, 100, 103, 110,
"Christianity not Mysterious," 34
Christmas Conference, 325n Chrysostom, St. John, 63 Church tS 120) "Country Parson's Advice to his Parishoners, The," 277n Cowell, Mr., 167 Cownley, Joseph, 291 Cromwell, Oliver, 39 Curnock, Nehemiah, 215, 227, 332 definition of, 26 order of, 134, 212, 256, 269, 284 nature of, 26, 35f.
Church of England, 25, 36, 37, 38, WAL Mbay sakeys elope akeley qh. Psy bay 270, 325, 325n, 343. See also Anglicans.
"Circumcision of the Heart," 124, D "Danger Attending Tumultuous Preaching; With Some Queries Offered To and Some Observations Upon the Conduct of Mr.
Whitefield,' 89-90 Daniel, 290 Darlaston, 239 David, Christian, 203, 209, 210, 300n, 343 City Road (Chapel), 320 Clarke, Adam, 86, 86n Clarke, Dr. Samuel, 34 Classes, 23, 28n, 86f., 212, 250, 279-287, 319, 351. See also Societies.
Clayton, John, 122, 123, 130 Clifford, 184 Clifton, 261n Coke, Thomas, 324 Colen, 205 Coleridge, Samuel, 69, 73, 74 "Collection of Forms of Prayer for AN, PAlilin Davies, Rupert E., 31n Deal, 176, 181, 250 Dean's Yard, 53 "De Arte," 315n Death, 29f., 86, 119f., 195, 327 fear of, 54, 59, 74f., 101, 127f., P38) nlite olutte triumphant, 135 "Death, On,"' 138
Decknatel, Dr., 205 Defoe, Daniel, 31, 35 Deism, 33f., 56, 71f., 114, 221n Deists, 34, 217 Delamotte, Charles, 130, 133, 134, Every Day of the Week, A," 121
Commonwealth, 33 Communion, Holy, 23f., 25, 41, 51,57, 68, 88, 109, 113, 115, 117, 118, 138, 141, 148, 155n, 205, 221n, 236, 251n, 273, 274, 290.
See also Lord's Supper.
"Compendium Artis Logicae,"' 58
"Compendium of Christian The135, 140, 181 Demuth, Christopher, 209 de Paul, Vincent, 106, 149n de Renty, 49, 105, 106, 116, 121n, ology,"" 223, 223n Compton, Mrs., 252, 253 Congleton, 244, 245 "Constitution of the Church of the 133, 137, 145n, 147, 148, 148n, 149, 149n, 150, 150n, 155, 173, 174, 185n, 191, 218, 218n, 243, Moravian Brethren, The,"' 212n
John Wesley; His Life and Theology Elijah, 153 Elmoor, Micah, 283 England, 31, 34, 61, 65, 90, 122, 277n, 278n, 314, 314n, 338n, 339, 342 de Sales, Francois, 47, 121n, 124,
de Saumarez, Mrs., 86n Descartes, 33n Determinism, 34. See also Free 133, 136, 155, 164, 169, 171, 189, 189n, 190, 195, 199n, 203, 213, 220, 241, 242, 250, 253, 283, 288, 304n, 311, 312n, 318, 325n, 326,
English, 33, 56, 127, 128, 129, 134, Will and Predestination.
Devil, 44, 68, 196, 262, 272, 273.
See also Satan.
"Dialogues sur L'Eloquence,"
149, 225, 278, 333n "Enthusiasm," 85, 89f., 118, 223n, 146n "Diary," 28, 64, 65, 94, 95, 96, 98, 296n, 332n defined, 33 Enthusiasts, 118 Epworth, Lincolnshire, 31, 36, 37, 106, 110n, 116, 121n, 139, 140, 144, 145n, 146n, 173n, 185n, 189, 190n, 222n, 249, 277n, 353.
See also Oxford Diaries.
Diocletian Persecution, 175n Dionysius, 58n, 274, 274n Discipline. See Methodism and 39, 40, 41, 49, 55, 73, 74, 74n, 7505.98, 99, 109, 104) isa, 115, 125, 126, 277n, 284n, 289, 289n, 311, 3.12n Established Church, 25, 35, 36, 38, Wesley, John.
"Discourse on Simplicity," 100, 73n, 99. See also Anglican and Church of England.
Europe, 56, 259 "Evangelical Mysticism,"" 217n Evangelical Revival, 69, 330, 343 "Extract from a Discourse on
"Discourse Upon Christian Perfection," 146n "Discoveries of Faith, On," 198n, 199n Dissent, 36-38, 53n, 74n, 253n, Humility," 146n "Extract of the Life of M. de Ren270 7325n Dissenters, 36, 37, 73, 254n, 325n Dissenting Churches, 37 Dober, Martin, 209, 211 "Doctrine of Assurance," 223n Dolling, Henry, 38n Don River, 39 Dorchester Grammar School, 38n Dresden, 208 Dublin, 268, 304n, 319 Dudley, 241 Dummer, 254 ty,'" 105n, 148 F Faith characteristics of, 103, 136, 150 concepts of, 47, 68, 95, 101n, 136, 147,172£.,,. 176-178:
186f., 331, 335-345 definitions of, 33f., 108f., 186f. degrees of, 52, 101, 198, 209 and good works, 123, 150, 173,
as ""handmaid of love," 334 and reason, 33f., 46, 71f., 103, E "Earnest Appeal to Men of Reason 108, 147, 150, salvation by, 73, 177f., 184f., and Religion, An," 35, 266n "Ecclesiastical History," 153n, 188, 193-201, 215-229 sola fida, 194ff., 334 See also Grace; Justification; 277n Eckhart, Meister, 121n Edmundson, William, 316n Edwards, Jonathan, 11, 214 Edwards, Maldwyn, 73 Egypt, 152n, 153 Election, 167, 285 and Wesley, John.
"Faith, On," 176n, 198n, 210n "Farther Appeal, A," 35
Feder, Alvin Theodor, 209n Fénelon, Francois, 10, 58n, 100, concept of, 63 102, 121n, 145n, 146, 147, 147n,
Index 151, 336n, 337, 342 Fetter Lane, 58n, 188, 225n, 251, Gore, Francis, 115, 115n Goudart, 203 Grace
204;.270274, 279 Feversham, 181, 321 Fishponds, Kingswood, 256 Fletcher, John, 217n, 242n, 313n, conceptions of, 125, 131, 146, 195f., 245, 299-301, 331 falling from, 304 growth in, 294, 326 irrestible, 285 means of, 155, 255n, 273 ff. prevenient, 226, 301 See also Christianity; Faith;
Fletcher, Mary, 242 Fleury, Claude, 133, 173n Flixborough, 105 Fontenelle, 106 Foundery, London, 149, 149n, Holy Spirit; and Repentance.
Gradin, Arvid, 209 Granvilles, 64n Great Britain, 86, 91 "Great Privilege of Those That are 255n, 258n, 274, 285, 287, 320 Fox, George, 73n Francke, August Hermann, 121n, 124n, 133, 208, 220n Francke, Gotthelf August, 208, Born of God, The,'' 207n Green, Brazier, 226n, 336n Gregory of Nyssa, 47 Griffith, John, 93 Griffith, Robin, 94, 100, 102, 147.
212, 212n, 213 Frankfort, 206 Frederica, Georgia, 131, 133, 136, See also Griffith, John.
Griffiths, 64n Grimsby, 294 Grotius, Hugo, 62n, 116 Guyon, Madam, 58n, 213n, 332, 139, 153, 259, 299 Free Will, 71. See also Predestination.
French, 149, 173, 277n Fulneck, 189n BSS oor, Gwynne, Sarah, 288, 288n G Gambold, John, 122, 123, 132, 182, H Haliburton, 249n, 250 Hall, Westley, 122, 123, 183, 251, 186, 216n, 276 Garth, 288n "General Rule in all Actions of 269, 276 Halle, 208, 209n, 212, 213n, 221n Hannam Mount, Kingswood, 254, Life, A," 96
"General Rules as to Attention,"
"General Rules of Employing 256, 261n Hannby, John, 325 Hargreaves, Kitty, 99 Harris, Howell, 253n, 255, 288, Time," 96
"Gentlemen's Magazine,"' 254, 254n, 293n Georgia, 129m 130, 132, 133, 135, 288n Hauptman, Mr., 208 Hauswalde, 212 Hawkins, Mrs., 132 Haxey, 110 Haydon, John, 262, 263 Hayward, Dr., 110 Heaven, 44 Hell, 44 "Herald of the Evangelical Revi137, 141, 143, 144, 145, 150, 152, 153, 155, 171, 174, 176, 182, 189, 203, 209n, 220, 221, 250, 251n, 253, 253n, 255, 259, 277n, 278n "German Bible," 194n Germans, 127, 128, 129, 131, 134, 135, 155, 190, 191, 195n, 314, 332. See also Moravians.
Germany, 54, 135, 181, 201, 228, val," 343n Herbert, George, 105 Hermsdorf, Mr., 209 Herrnhut, 143, 182, 195n, 203, 205, 252, 339n Gladstone, William, 144n Glorious Revolution, 45n Gloucester, 85, 88, 163, 170
John Wesley; His Life and Theology
207n, 208n, 209, 211, 212, 220n, 228, 250 "Herrnhuter Brudergemeine,"'
Hutton, James, 182n, 185n, 188, 212n Hutton, John, 181, 182n Hume, 168 "Hymns and Sacred Poems,''
220n Herrnhuters, 138 Hervey, James, 259, 259n, 314 Heylyn, Dr., 105, 121n High Church, 36, 45, 46, 49, 71, 73, 250n, 251 73n, 74, 99, 217, 218n Hindley Hill, 289 Hird, Mark, 140 "Histoire de la Vie et des FourIdle River, 39
"Imitation of Christ," 65, 68n. See also "The Christian Pattern."
India, 40 Indians, 130, 133, 134, 137, 140, ages,'' 146n "History of England," 85, 89 "History of the Christian Church," 153n "History of the Old and New Tes150, 176 "Influence of Mysticism," 342n Ingham, Benjamin, 130, 133, 136, 140, 203, 251 "Interior Castle, The,"" 47
"Introduction to a Devout Life,"" tament,"' 39
Holiness, 51f., 68, 95f., 123f., 145, 227, 243, 249, 303, 329 the fruit of faith, 183 Holland, 326n Holland, William, 194n 121n Ireland, 90, 188, 193, 304n, 307, Galina Susy, Sis Isaiah, 165 Isham, Dr. Euseby, 119 "Isle of Axholme," 39
Isle of Man, 91 Isle of Wight, 86n, 91 Holmes, Mr., 203 Holy Club, 106, 107n, 110, 110n, AG 8 120 eet On oe 125, 143, 145, 149, 277n Holy Days, 25 Holy Ghost, 179, 187, 197, 209, J Jackson, 227 Jacobite, 45,.45n, 56 James II, 36, 45 Jansenism, 220n, 223 Jansenists, 95, 95n Japhet, 27 Jena, 208, 213, 273 Jeremiah, 128 Jersey, Dr., 86n Jesuits, 95, 268, 277n 245, 249. See also Holy Spirit.
"Holy Life of Monsieur de Renty, The,'' 105
Holy Spirit, 62, 76, 107, 131f., 137, 152, 166f., 174, 179, 187, 197, 207, 208n, 209-211, 217, 220, 227f., 245, 256, 264, 269, 308, 329, 334 Holy Week, 26 Hoole, Mr., 110, 110n, 115, 121n,
Hopkey, Sophy (Sophie), 138n, "Job," 99, 105, 110, 129, 267 John, 336n "John Wesley," 194n, 277n, 337n, 140, 141, 144, 153, 184, 184n, 293n Horace, 315n Horn, Sister, 86n Horne, Melville, 199n Horneck, Anthony (Anton), 105, 338n John Wesley and William Law,"
226n Jones, Sally, 272, 273, 273n "Journal," 25, 28, 51, 57, 68, 94, 277n Horneck, Norris, 121n Horsefair, Bristol, 23, 258 Hot Well, 306 "Humility, On," 121n Hutchings, John, 251, 254 120, 120n, 127, 138, 139, 144, 154, 173, 176, 189, 196n, 206, 211n, 219, 222,237 (261n, 269:
274, 275, 285n, 293n, 299n, 309n, 319n, 326n, 332, 333n, 336, 338, 338n, 353
Index 145, 146, 146n, 147, 148, 148n, 150, 155, 174n, 189, 190, 190n, 191, 218, 218n; 223, 225, 226,
DAI 272, 315,303, 3327-943,
Lazarus, 25 Leatherhead, 353 Judas, 191 Judgment, private, right of, 352 Justification, 245, 299-301, 303n, 331-336 definition of, 186, 206-211 by faith, 101, 107, 109, 178, 190, 2iln, 265-268, 312-318, 330-345 and righteousness, imparted, Leeds, 289, 291 Lee, Atkinson, 339n Leek, 244 Leeward Islands, 91 Lempriere, Miss, 86n "Les Torrents Spirituels,'' 332
"Letters," 146n Lewisham, 320 "Life and Times,"' 225n "Life of A. M. Schurmann," 185n "Life of Ebenezer Yokton an Exact
and righteousness, imputed,
PANGS, SIeY/
and sanctification, relation between, 190, 226, 270 by works, condemned, 268270, 304 "Justification by Faith," 208n and Entire Mystic, The," 124n "Life of Fletcher,"" 242
"Life of God in the Soul of Man, K Kennington, 269 Kensington, 188 Kidderminster, 168 Kinchin, Charles, 184, 251 King George, 55 King James II, 36, 45 Kingswood, 23, 27, 28, 255, 256, The,' 48, 49n, 123 "Life of Tauler, The," 132
"Life of Wesley,' 335n "Light of the World 1 132,0133; 139, 182n, 278n Lincoln Castle Prison, 40n Lincoln College, Oxford, 95, 96, 261n, 272, 275, 286, 288, 343n,
Kirkham, Rev. Lionel, 64 Kirkham, Robert, 115n, 116 Kirkham, Sally, 64, 65, 66n, 68, 97, 97, 98, 100, 110, 113 Lincolnshire, 98 Lindstrém, Harold, 342, 343, 343n, 344 Linner, Michael, 209 "Literary Anecdotes," 153n 100, 146, 147. See also Varanese.
Kirkhams, 64n Knox, Alexander, 12, 220n, 221, Little Britain, 255n London, 25, 28, 31, 32, 37, 41, 45, 309n, 332, 333, 335, 335n, 337 Knox, Ronald, 221n, 223, 223n, 51, 52, 86n, 87n, 103, 109, 113, 120, 129, 130, 165, 166n, 169, 181, 183, 184, 187, 188, 203, 235, 250, 251n, 253n, 254, 255, 255n, 258n, 259, 264, 264n, 265n, 269, 7275, 4276, 207) 2c Zt, 284, 285, 287, 288, 289, 293, 293n, 296, 297, 297n, 304n, 308, 309, 311, 318, 319n, 320, 322, 3231325).929
"London Magazine,"' 277n, 293n 332, 332n Koker, Dr., 203 is Labadists, 221n Lampe, Mr., 35n Lane, Mr. J., 237, 241, 241n Lane End, 244 Law, 170, 264 Christian's obligation to, 52, 68 London Society, 87, 277n, 287, and grace, 200 See alsoGrace.
Lawford's Gate, 255 Law, William, 58n, 100, 105, 108, 293n Lopez, Gregory, 58n, 130, 151, 191, 220n, 243, 314, 314n, 339 "Lord Our Righteousness, The,"
108n, 120, 120n, 121, 121n, 122, 123, 124, 124n, 130, 138, 143, 216n
John Wesley; His Life and Theology
Lord's Supper, 205, 273. See also and the Church of England, Communion, Holy.
Lorraine, 149n "Love, On,"" 135
Loyalist, 45 Lucas, Mr., 116 Luther, Martin, 179, 193, 194, 20 n825 classes and class leaders, 86, SSlif. circuits, 353 conditions of membership, 352 conference, 199n, 266n, 285, 222n, 282n, 335, 336n Lutheran, 152n, 205, 212, 219,
discipline, 25, 67, 279-281, 283, 221n 308, 319 distinctive mission, 257, 317, M
field preaching, 247-258, 269, Macarius, 121n, 138, 139, 143, 152,
"General Rules," 277f., 287. in Ireland and Scotland, 293152n, 1537 153n) 154, 1555 155n, 257, 337, 338, 339, 342 Macclesfield, 244, 245, 326n, 351 Madeley, 166n, 242, 243, 244 "Maggots, or Poems on Several 295, 307, 319, 325, 352 and schism, 325 select societies, 27, 86, 281,318, Subjects Never Before Handled," 38n Mahometan, 314 Malebranche, Nicholas, 105, 122n, 319n social influences of, 86, 117, 126, 276, 283, 321-324 stewards, 296, 319 "Methodism Displayed," 298n "Methodism in the Modern World," 339n Methodist Hymnbook, 54n Methodist Revival, 47. See also 123, 124n Manchester, 294, 311 March, Miss, 339 Marienborn, 206, 208, 209, 213,
"Marks of the New Birth, The,"'
Revival and Evangelical Revival.
Methodists, 10, 23, 25, 28n, 54, 207n Marsay, Count, 122, 213n Mary (Mother of Jesus), 154 Marylebone, London, 32, 38, 94n,; 75n,.87, 115,115.
2418, 118n, 120n, 155n, 163, 167, 168, 182, 198, '221n,' 235, 236) 241.
244, 245, 251n, 252, 257, 258, 261, 271, 274, 275, 275n, 277n, 278n, 287, 290, 294n, 296, 297, 297n, 299, 300n, 313, 313n, 314n, 316, 317, 319, 319n, 321, 324n, 325, 331n, 332, 333, 351, 352/353 Methodist Societies, Classes and 166n, 235n Materialism, 56 Maw John, 55 Maxfield, Thomas, 248, 248n, 341 Maxwell, Lady, 314 "Maxims of the Saints and Pastoral Letters Concerning the Love of God," 121n Mayor's Chapel, 25 "Means of Grace, The,"" 333n "Memorials of the Wesley FamBands, 28n. See also Societies;
Classes; and Bands.
Mexico, 130 Milton, John, 116 Minories, 252 "Modern Christianity Exemily," 253n "Mental Prayer and the Like Exercises,"' 122
Mentz, 206 Merchant, Mr., 264 Merton College, Oxford, 116 Mesopotamia, 252 Methodism, 85, 86, 89 plified at Wednesbury," 236
Molinos, Miguel de, 337, 342 Molther, Philip, 332 Montesquieu, 61 Mont Plaisir, 86n American, 324 Bands, 87f., 166, 249, 258
Index Neisser, Wenzel, 209 Neisser, Zacharias, 209 Nelson, John, 292 Neo-platonic, 275n New Birth, 187, 206-211, 266, Moravian, 58n, 123, 131, 132, 140, 14S wilbdy toot OL 1o2.e lor 186, 190, 199, 201, 203, 205, 206, 207n, 208, 211, 213, 213n, 218, 220 n220nare 2220) eZoon 200, 251n, 255n, 257, 258n, 273, 274, DY Asy Ike PALIh ily Packeyp heres ly SYevap $33//33en "Moravian Synthesis, The,'' 220, 270f., 301, 340 "New Birth, The," 207n, 208n, 340n Newcastle, 277, 286, 287, 289, 292, 294, 309, 319n, 320, 329. See also Newcastle-upon-tyne.
Newcastle-under-Lyne, 244, 245 Newcastle-upon-Tyne, 284. See
More, 48 Morgan, William, 115, 115n, 117, 1S 11920 2One lode d 22, 149, 150 Morley, Dr., 110, 116, 119, 148 Moseley, Mr., 242 Moses, 25, 353 Muhlenberg, Heinrich Melchior, also Newcastle.
"New Dialogues of the Dead,'' 106
New England, 295, 295n, 320 Newfoundland, 91 Newgate, 213, 261, 26in Newlyn, 307 Newport, 85 New Room, 23, 249, 288, 303n Newton, John, 343 New York, 324 Nicholas Street Society, 248, 255, 189n Murray, Grace, 287, 289, 289n, 290, 291, 292, 293n Musgrove, Mrs., 133 "Mystic Divinity of Dionysius, The," 274
Mysticism, 46, 72, (ote 02. 107
256, 258 Nitchmann, David, 134, 135, 138, 132, 150-155, 170, 174, 179, 190f., 218-227, 278n, 314n, 315, 330-345 stages defined, 107f., 121n,
Noah's Ark Chapel, 242 Non-jurors, 36 Normanby, Marchioness of, 39 Normanby, Marquis of, 38, 39, 51.
and faith, 109 "Mysticism and Philosophy,"
See also Buckingham, Duke of.
Norris, John, 48, 105, 116, 122, 342n Mystics, 33, 46ff., 72, 121, 141, 124n Norwich, 87 "Notes on the New Testament, 176, 179, 182, 190, 217-227,
deplored, 109, 140, 155770} The," 170, 306n 175, 179, 190f., 219f. early influence on Wesley, 46, O ''Oeuvres Philosophiques ou Demonstration de L'Existence 68f., 95f. later influences on Wesley, A0OPT Tile tala pedo ites 141-155, 173, 185 influence summarized, 330-345 de Dieu,"' 146n Oglethorpe, James, 117, 118n, 130, 131, 133, 134, 136, 181 Old Hutton, 291 "Old Jeffrey,'"' 55
Oldham, John, 246 Opinions, 42, 306 N Nash, Beau, 263 Natural Theology, 71, 188, and essential doctrine, 167 variety of, 313-316, 352 Orcibal, Jean, 335 Orford, Earl of, 32. See also Waland natural revelation, 33
Negroes, 173, 189. See also Afncans.
Neisser, Augustin, 209 Neisser, Hans, 209 pole, Sir Robert.
John Wesley; His Life and Theology
"Orison,"" 72n Orphan House, 208-209, 287 Outler, Albert, 155, 334, 337, 337n, Pietism, 185, 213, 278n, vital piety, 34, 40, 45, 302 Pietists, 213, 213n, 221n Pilmore, Joseph, 324 Pine, William, 312n "Plain Account of Christian Per338, 338n, 339 Oxford, 35, 37, 59, 61, 64, 66, 75, 94,97,98,99, 103, 106, 109, 110,
TT WSF 114) 16 1175 1187 oF
12071212225 1G loll os:, 143, 145, 146n, 148, 173, 174, 181, 182, 183, 184, 188, 196, 214, Play Whee PASS), VIAL PSs PITA a, 309n, 313 Oxford, Bishop of, 68. See also fection, A," 66, 145, 299n, 303.
See also "Christian Perfection."
Platonic; 9/672 e/ oe Opa 4oy 147 ero le 207.
Platonist, 46, 69, 95n Pochimlister, Mr., 168 Pope, 223, 223n Popery, 179, 219, 268. See also Potter, John.
Oxford Castle, 118, 119.
Oxford Diaries, 11, 66n, 107n, 155 Oxford Methodists, 121n, 126, 313 "Oxford Methodists Being Some Roman Catholic; and Papist.
Potter, John, 68, 109. See also Oxford, Bishop of.
"Prayer Meetings,'"' 319n Preaching, 261, 264 Account of a Society of Young Gentlemen in that City so Denominated, The," 120n advice on, 25, 198, 284, 316f., shoul conception of, 88, 184, 256 See also Methodism.
Predestination, 165, 335 Presbyterians, 352 "Primitive Morality," 152n "Primitive Physick: or, An Easy P Paedogogium, 220n Painswick, 88 Papist, 268, 314, 342, 343n. See also Roman Catholic.
Paris, 105, 149, 166n Parliament, 32, 118n, 263 Pascal, Blaise, 47, 48, 49 Pauly 13405187 252712530267,.321) and Natural Method of Curing most Diseases,'' 54
"Prisons Open'd, The," 118n "Pugna Spiritualis," 48
Puritan, 33, 45, 46, 47, 47n, 48, 49, 336n Pawson, John, 325 Pelagianism, 225, 225n Pembrokeshire, 308 Pennsylvania, 135, 273 Pensford, 261n Perfection, 48, 86f., 90, 100, 136, AGT sy, Heine (ES Vea Sie, ROy ii De Puritan Divines, 72, 73 Puritanism, 72, 75, 217n Putney, 120, 121n, 130 Pyrton, 116 227n, 252-258, 276f., 299-305, 317f., 331, 337-344 definition of, 87, 139, 225, 257, Q Quaker, 71n, 316n, 352 Queen Anne, 36, 41 Queen Caroline, 45n, 129 Quietism, 123, 132, 151, 221, 223, 299-301 and fallibility, 165, 257 and mysticism, 48, 95ff., 124, 138f., 152 ff., 222 ff., 343 See also Sanctification.
Perronet, Rev. Vincent, 291 Persehouse, Justice W., 238, 241,
Quietists, 95, 95n, 221n, 332, 333n Quincy, Mr., 134 Quinton, 168 241n Perseverence, 152, 169, 210, 257, R Reason, 46, 216. See also Faith and 276, 285, 299, 317 Peter, 134 Philadelphia, 324 reason.
Reeves, Jonathan, 267
Index Reformation, 76 Reiner, Dr:, 135 Repentance, 66, 88, 94f., 226, 248.
Sacrament, 51, 113. See also Communion; and Lord's Supper.
St. Andrew's Church, 163 St. Anne's (Church), 187 St. Cyprian, 174, 175, 175n, 218 St. James' (Church), 258 St. John of the Cross, 72n St. Mary's Church, Oxford, 93, See also Grace; Sin.
"Repentance, On," 122n Revival, 10-12, 23, 36, 69, 75n, 77, 86, 91, 117, 119, 192, 236, 242, 246, 247, 249, 256, 257, 258, 261, 263, 268, 275, 276, 282, 284, 285, 287, 293n, 294, 295, 295n, 297, BOSOM sol2n solo O26,.1029) Sei), seis slo Sie) Methodist, 47, 91, 214, 236, 196, 197n St. Michael's (Church), 100 St. Paul's Church, 131, 194, 200,
St. Teresa, 47 Salisbury, 183, 253n, 265n Salop, 243 Salvation, 52, 129, 132, 171f., 207, 244 ff., 247-258, 284, 294f.,
Rhine River, 206 "Rhythms of Saint Ephraem the IANS, Sue, Seu defined, 87, 172, 194-201, 250,
proofs of, 75f., 184 Syrian," 154
Righteousness, 227, 299-301 by works, 121f., 139, 150f., 182f., of faith, 178, 189f. imputed, 257, 315, 337 Ritchie, Elizabeth, 353, 353n Rochelle, 149 Rogriguez, 121n Rogers, Hester Ann, 353 Rogers, James, 353 Rolvenden, 321 Roman Catholic, 45n, 46, 58n, 133, See also Justification.
"Salvation by Faith," 196, 262 Samuel (ship), 171, 250 Santification, 124, 303n entire, 353. See also Perfection. by faith, 270 gradual or instantaneous, 152, 300n, 301, 341 as process, 136f. by works, condemned, 177, 304 Sarney, John, 182 Satan, 28, 163, 170, 244, 245, 257, 149n, 155, 155n, 191, 205, 217n, 218n, 221n, 268n, 277n, 314n, 341, 342, 343, 343n. See also Papists; and Popery.
Romantic Mystics. See Mystics; 265, 282, 288, 298, 309n, 312, 324. See also Devil.
Savannah, 130, 131, 133, 134, 135, and Mysticism.
Rome, 268, 337 Rose Green, 256, 261n Rotherham, 312n Rotterdam 203 Rufforth, 298 "Rule and Exercises of Holy Dy1365°1372140)1259 Saxony, 206 Scawsit Bridge, 104 "Scheme of Self-Examination,"'
Schneider, David, 209 Scripture, 213, 254, 260 ing, 65n, 106 "Rule and Exercises of Holy Livauthority of, 56f., 168, 177,
185 ff., 201, 276, 333 and experience, 103 interpretation of, 264 ing,' 65n "Rule and Exercises of Holy Living and Dying," 65, 66
Rules, 88, 88n, 287, 288, 293 "Rules of the United Societies," sola scriptura, 334 Scotland, 293, 295, 295n, 312n,
BIS), 1312
"Scots Magazine,"' 89
67, 154n Ruysbroeck, 121n Scougal, Henry, 48, 49, 73n, 123, S Sacheverell, Henry, 53 124n, 138
Life and Theology
John Wesley; His Solomon, 336n South Leigh, 94 South Ornsby, Lincolnshire, 38, Scupoli, Lorenzo, 48, 73n, 337. See also Castaniza.
"Second Spira," 116, 117n Secker, Thomas, 266, 266n, 334 Select Society 27, 32, 86, 281, 318,
Southey, Robert, 335n, 336n Spain, 130 Spangenberg, August, 131, 132, 318n "Serious Call to a Devout and Holy Life, A,'"" 105, 121, 146, 147, 148 "Serious Exhortation to Repent133 4135138; 1512067210722 17
DION, IRS PALE
Spaniards, 133 Spener, Philip, 220n
SPG, 129, 131
"Spirit of Prayer," 190, 226, 227n "Spiritual Combat,"' 48
Stace, W. T., 342n Stafford, 244 Staffordshire, 236, 241 Stanhope, Dean, 68 Stanton, 64, 103 Stanton Harcourt, 182, 183 Steed, Ann, 304n Stevenson, George, 253n Stewardship, Christian, 116-119, ance and Sorrow for Sin, anda Strict and Mortified Life, A,"
"Sermon on the Mount," 216n Seven Years' War, 149 Shem, 27 Sherman, Dr. Henry, 57, 58 Shifnal. Salop, 166n "Short Method of Prayer, A,"" 332
Shropshire, 243 Shropshire ''Saint,'"" 242. See also Fletcher, John.
Simmonds (ship), 129, 151 135, 149, 295-297 Stillness, see Moravian.
Stockton-upon-Tees, 311 Stourport, 166, 167, 168 Strangers' or Friends Society, 86, Simon, 227 "Simplicity," 58n Simpson, 332 Sin, 43, 165 in believers, 318, 340 conception of, 51, 57, 67, 74f., 324n Stroud, 23, 86, 86n, 87 Stuarts, 41, 45n "Studies in the Book of Job," 45.
conviction of, 252 deliberate and indeliberate, 67 forgiveness of, 197-201, 245, See also "Job."
Sugden, 227 "Supererogation Men," 118
Suso, 121n Syrus, Ephraem, 121n, 138, 139,
original, 72, 111, 226, 263, 265,
See alsoGrace; Repentance.
Sinauky, 133 Skipton, Yorkshire, 103, 104 "Smith, John," 143n, 211n, 266n, 14071515152 21532154 155155n, 257, 338 i Tauler, John, 121n, 132, 150 Taylor, Bishop Jeremy, 65, 65n, 66, 334, 334n. See also Secker, John.
Smithies, Mr., 277n Smollett, Mr., 85, 89 Snaithhall, 41 Societies, 23ff., 32, 58n, 67, 86f., 66n, 67, 68,77,95, 100, 105, 106, 108, 121n, 124n, 145, 146, 174, 257, 332, 344 Taylor, Joseph, 325 88, 88n, 110, 137n, 164-169, 188, 194, 205, 213, 227, 236, 241, 245, 248, 249-258, 250n, 255n, 261n, 264n, 265, 274-282, 277n, 284, 288, 295, 306n, 308, 312, 317, 318, 324, 324n, 325, 326, 352 Society for the Propagation of the "Telemachus," 146n Tetney, 283 Telford, 227 Tewkesbury, 163 Theenouhee, 133 "Theologia Germanica," 121, 191 Thirty Years' War (1618-1648), 33 Gospel, see SPG.
Index Wallingford, 116 Walpole, Sir Robert, 32. See also Thomas, 267 "Thoughts upon Slavery,'"" 28n Three Mounts, 253 Tindale, Matthew, 34 Tipton, 241 Tiverton, 183, 275 Toland, John, 34 Toltschig, Johann, 138, 203 Tomochachi, Chief, 133 Tookers, 64n Toryism, 40 Tottenham Court Road, 320 "Treatise on Electricity," 307n "Treatise on Solid Virtue," 133
Trent River, 39 Trial Bands, 319n. See also Bands.
Triangle Trade, 28n "Trouble and Rest of Good Men, Orford, Earl of.
Walsal, 238, 241 Ward, Francis, 237 "Wedding Garment, The,'"' 337
Wednesbury, 236, 237, 239, 271 Weinantz, Mr., 181, 182 Welling, 305 West Africa, 28n West Indies, 28n "Wesley, and Law," 336n "Wesley and Sanctification,'" 343n Wesley, Ann (Nancy), 38n, 55 Wesley, Charles, 27n, 28, 29, 32, 38n, 42, 59, 99, 113, 114, 115, 1187 1217,12271380) 181; 136; 1497 165, 172n, 181, 183, 186, 188, 192, 199n, 211n, 222, 225, 228, 235, 205n, 12433246, 251,254) 255n, 266, 269, 276, 284, 288, 288n, 289, 289n, 290, 292, 293, 293n, 306n, 313, 334 Wesley, Emilia, 38n, 55, 65 Wesley, John The," 125
"Truly Surprising Narrative of the Conversions Lately Wrought in and About the Town of Northampton, in New England," 214
Turner, Mr., 236, 241, 242 "Twelve Rules of a Helper," 67, Anglican heritage, 37-49, 63, 285n Two Mile Hill, 261n, 275 Tybee Island, Georgia, 131, 133 Tyburn, 32 Tyerman, Luke, 225, 225n, 227 70-77, 99 argumentum ad hominem or reductio ad absurdum, 58, 274 as autobiographer, 12, 29, 65,
'brand plucked out of the U United Methodists, 352n Universalism, 274n burning," 42, 75, 150, 200 character sketch of, 26f., 45f., Vv Van Schurmann, Anna Maria, 54f., 61ff., 106, 173, 287 conversion of, 66, 70, 75f., 185f., 194-201, 214-229 discipline, 67, 95f., 132, 308 doctrines of, summarized, 260, 58n, 277n Varanese, 64, 65, 68, 146. See also Kirkham, Sally.
Vasey, Thomas, 324 Vazeille, Molly (Mrs. John Wes-
ecumenical spirit, 25f., 313f., 316; 320 as editor and publisher, 9, 296 "faith of a servant," "faith of a ley), 293, 293n, 309, 310, 310n Vermuyden, Cornelius, 39 Viney, Mr., 203 Voltaire, 168 Von Metternich, Wolf, 213n Vulliamy, C. E., 221 son," 176, 179, 185f., 198f., 228f., 335f. financial affairs, 32, 98, 296f., 321-324 "heart strangely warmed," 194, WwW Wales, 254n, 255, 256, 289, 312n, DAT homo unius libri, 58 and "John Smith'' spondence, 334
Walker, Dr., 53 Walker, Mr., 86n corre-
Life and Theology
John Wesley; His Westminster Abbey, 182n Westminster Confession, 72 Whatcoat, Richard, 324 "What it is to Love God with the luxury condemned by, 135, 172 ministry, view of, 61-65, 91, 124n, 136f., 169, 260f., 279281, 308, 316 Puritan influence, 45, 74f., Whole Heart,'' 47
Whitaker (ship), 250 Whitefield, George, 11, 27n, 48n, 217f. religion, the business of his 85, 89, 90, 122, 123, 165n, 247, 249, 249n, 250, 250n, 251, 251n, 253, 253n, 254, 254n, 256, 264n, 269, 285, 286n, 287, 288, 290, 291, 292, 320, 320n Whitehaven, 289, 290, 291 Whitney, 94 Wiggin, Dr., 58 William and Mary, 45. See also life, 61-64, 217 as a theologian, 70, 315n, 329-
theological conflicts, 34, 40, 46f., 69-77, 94f., 125, 1451551725 215-2297 251 theological synthesis of, 70, 330-345 "think and let think,'' 352
"world is my parish," 259f.
Wesley, Kezziah (Kezzy), 38n, 182 Wesley, Martha (Patty), 38n, 123, William III.
William III, 36, 41 Williamson, Mr. 141
"Wilderness State, The,'"" 339-340 Wilson, Dunn, 220, 339, 339n, 183 | Wesley, Mary (Molly), 38n Wesley, Mehetebel (Hetty), 38n, 342n Winningtons, 64n "Witness of the Spirit, The," 208n Wolverhampton, 242 Worcester, 164, 165 SWotksy 155, ol2, Son Wroot, 40, 63, 65, 72n, 99, 103, 104, 97, 99, 104 Wesley, Samuel, 36, 37, 38, 38n, 39, 40, 41, 42, 45, 46, 49, 51, 55, 56, 62, 63, 67, 73n, 74n, 98, 104, 110, 124, 125, 126, 129, 147, 155, 277n, 284n Wesley, Samuel Jr. (Sammy), 38, 105, 108, 110, 111, 113, 114, 116, 118, 121, 132, 143, 145, 146, 147,
42, 53,57, 98, 94, 97, 97n, 99n, 103, 114, 119, 120n, 130, 140, 142, 151, 174n, 179, 183, 190, 215).218,°219, 220, 275 Wesley, Sarah (Charles Wesley's yi Yarborough, Lady, 41 Yates" Aw S220 Yokton, Ebenezer, 124n York, 311, 318 York, Archbishop of, 40 Yorkshire, 103, 165n Ysselstein, 203 daughter), 165, 165n, 166n Wesley, Susanna, 36, 37, 38, 41, 42, 43, 44, 45, 47,48, 49, 51, 53, 54n, 55,56, 57,59, 62, 63, 64, 65, 66, 67, 73n, 74n, 100, 102, 102n, 105, 114, 119, 130, 147, 183, 253n, 265n, 269, 284, 285, 285n Wesley, Susanna (Sukey), sister, i Zinzendorf, Count Nikolas, 189n, 38n;.50
West Garden Madhouse, 287 Wesminster, 53, 103n, 114 206, 207, 207n, 208, 209, 212n, 213, 220n, 274n
The exciting new format of this biography brings fresh focus upon Mr. Wesley for our times. Dr. Tuttle's use of the first person develops a dialogical situation in which there is creative interplay between Wesley's mind and personality and the reader's reaction and response. It is a scholarly work made unusually readable.
Earui G. Hunt, JR.
Resident Bishop, Nashville Area The United Methodist Church We owe a deep debt of gratitude to Dr. Robert Tuttle for his careful scholarship and his imaginative (but accurate) contemporary interpretation of Wesiey the man, the practical theologian, the perpetual student, and historic Methodism's sparkplug. Especially helpful is Dr. Tuttle's revelation of the mystical influence which affected Wesley so strongly .
. more significantly, perhaps, than most of us realize. Knowing this will help us distinguish, in the Wesley experience, those elements which are truly scriptural and therefore enduring from those which represent the gropings of fallible humans searching after God.
This book makes an important contribution to our deeper understanding of one of God's greatest leaders and saints.
CHARLES W. KEysor Author, Our Methodist Heritage Editor, Good News Magazine About the Author Dr. RoBert G. Tutt uke University; his B.D. from Wheaton Graduate is M.A. from 1.D. from the tly Professor _ University of Bristol of Historical Theo Roberts University. ol of Theology, Oral
@ ZONGERVAN PUBLICATION
Cover and portrait design: by No. 1 1260p Tom Williams \
ISBN 0-310-56661-5