John Wesley

This article is about the 18th century Methodist leader. Throughout his life, Wesley remained within the
For other uses, see John Wesley (disambiguation).
established Anglican church, insisting that the Methodist
movement lay well within its tradition.[4] Although someJohn Wesley (/dn wsli/ or /dn wzli/;[1] 28 June times maverick in his interpretation and use of church
policy, he became widely respected and, by the end of
[O.S. 17 June] 1703 2 March 1791) was an Anglican
been described as the best loved man in
cleric and theologian who, with his brother Charles and his life, had
England.[5]
fellow cleric George Whiteeld, is credited with the foundation of Methodism. His work and writings also played
a leading role in the development of the Holiness movement and Pentecostalism.[2][3]
1 Early life
Educated at Charterhouse School and Oxford University,
Wesley was elected a fellow of Lincoln College, Oxford
in 1726 and ordained a priest two years later. Returning to Oxford in 1729 after serving as curate at his fathers parish, he led the Holy Club, a society formed for
the purpose of study and the pursuit of a devout Christian life; it had been founded by his brother Charles, and
counted George Whiteeld among its members. After
an unsuccessful ministry of two years at Savannah in the
Georgia Colony, Wesley returned to London and joined
a religious society led by Moravian Christians. On 24
May 1738 he experienced what has come to be called his
evangelical conversion, when he felt his heart strangely
warmed. He subsequently departed from the Moravians,
beginning his own ministry.

Samuel Wesley

A key step in the development of Wesleys ministry was,

like Whiteeld, to travel and preach outdoors. In contrast to Whiteelds Calvinism, Wesley embraced the
Arminian doctrines that dominated the Church of England at the time. Moving across Great Britain and
Ireland, he helped form and organise small Christian
groups that developed intensive and personal accountability, discipleship and religious instruction. Most importantly, he appointed itinerant, unordained evangelists to
travel and preach as he did and to care for these groups
of people. Under Wesleys direction, Methodists became
leaders in many social issues of the day, including prison
reform and the abolition of slavery.

Susanna Wesley
John Wesley was born in 1703 in Epworth, 23 miles
(37 km) north-west of Lincoln, as the fteenth child
of Samuel Wesley and his wife Susanna Wesley (ne
Annesley).[6][7] Samuel Wesley was a graduate of the
University of Oxford and a poet who, from 1696, was
rector of Epworth. He married Susanna, the twenty-fth
child of Samuel Annesley, a dissenting minister, in 1689.
Ultimately, she bore him nineteen children, of which nine
lived beyond infancy. She and Samuel Wesley had become members of the Church of England as young adults.

Although he was not a systematic theologian, Wesley argued for the notion of Christian perfection and against
Calvinism and, in particular, against its doctrine of
predestination. He held that, in this life, Christians could
achieve a state where the love of God reigned supreme in
their hearts, giving them outward holiness. His evangelicalism, rmly grounded in sacramental theology, maintained that means of grace were the manner by which God
sancties and transforms the believer, encouraging people to experience Jesus Christ personally.

As in many families at the time, Wesleys parents gave

their children their early education. Each child, including
the girls, was taught to read as soon as they could walk
and talk. They were expected to become procient in
Latin and Greek and to have learned major portions of the
New Testament by heart. Susanna Wesley examined each
child before the midday meal and before evening prayers.
Children were not allowed to eat between meals and were
interviewed singularly by their mother one evening each
week for the purpose of intensive spiritual instruction. In
1

2 EDUCATION

1714, at age 11, Wesley was sent to the Charterhouse

School in London (under the mastership of John King
from 1715), where he lived the studious, methodical and,
for a while, religious life in which he had been trained at
home.

Christ Church, cathedral of the Diocese of Oxford, Wesleys college chapel and place of ordination

The rescue of the young John Wesley from the burning parsonage. Mezzotint by Samuel William Reynolds.

and performed his religious duties diligently, depriving

himself so that he would have alms to give. He began to
seek after holiness of heart and life.
In March 1726, Wesley was unanimously elected a fellow of Lincoln College, Oxford. This carried with it the
right to a room at the college and regular salary. While
continuing his studies, he taught Greek, lectured on the
New Testament and moderated daily disputations at the
university. However, a call to ministry intruded upon his
academic career. In August 1727, after taking his masters degree, Wesley returned to Epworth. His father had
requested his assistance in serving the neighbouring cure
of Wroote. Ordained a priest on 22 September 1728,
Wesley served as a parish curate for two years. He returned to Oxford in November 1729 at the request of the
Rector of Lincoln College and to maintain his status as
junior fellow.

Apart from his disciplined upbringing, a rectory re

which occurred on 9 February 1709, when Wesley was
ve years old, left an indelible impression. Some time
after 11:00 p.m., the rectory roof caught on re. Sparks
falling on the childrens beds and cries of re from the
street roused the Wesleys who managed to shepherd all
their children out of the house except for John who was
left stranded on the second oor. With stairs aame and
the roof about to collapse, Wesley was lifted out of the
second oor window by a parishioner standing on another mans shoulders. Wesley later utilised the phrase, a
brand plucked out of the re, quoting Zechariah 3:2, to
describe the incident.[8] This childhood deliverance subsequently became part of the Wesley legend, attesting to
2.1
his special destiny and extraordinary work.

Holy Club

Further information: Holy Club

Education

In June 1720, Wesley entered Christ Church, Oxford. In

1724, he graduated as a Bachelor of Arts and decided
to pursue a Master of Arts degree. He was ordained a
deacon on 25 September 1725, holy orders being a necessary step toward becoming a fellow and tutor at the university.
In the year of his ordination he read Thomas Kempis
and Jeremy Taylor, and began to seek the religious truths
which underlay the great revival of the 18th century. The
reading of Laws Christian Perfection and A Serious Call to
a Devout and Holy Life gave him, he said, a sublimer view
of the law of God; and he resolved to keep it, inwardly
and outwardly, as sacredly as possible, believing that in
obedience he would nd salvation. He pursued a rigidly
methodical and abstemious life, studied the Scriptures,

During Wesleys absence, his younger brother Charles

(170788) matriculated at Christ Church. Along with
two fellow students, he formed a small club for the purpose of study and the pursuit of a devout Christian life.
On Wesleys return, he became the leader of the group
which increased somewhat in number and greatly in commitment. The group met daily from six until nine for
prayer, psalms, and reading of the Greek New Testament. They prayed every waking hour for several minutes and each day for a special virtue. While the churchs
prescribed attendance was only three times a year, they
took communion every Sunday. They fasted on Wednesdays and Fridays until three o'clock as was commonly observed in the ancient church. In 1730, the group began
the practice of visiting prisoners in jail. They preached,
educated, and relieved jailed debtors whenever possible,
and cared for the sick.

3
Given the low ebb of spirituality in Oxford at that time,
it was not surprising that Wesleys group provoked a negative reaction. They were considered to be religious enthusiasts which in the context of the time meant religious
fanatics. University wits styled them the Holy Club, a
title of derision. Currents of opposition became a furor
following the mental breakdown and death of a group
member, William Morgan.[9] In response to the charge
that rigorous fasting had hastened his death, Wesley
noted that Morgan had left o fasting a year and a half
since. In the same letter, which was widely circulated,
Wesley referred to the name Methodist which some
of our neighbors are pleased to compliment us.[10] That
name was used by an anonymous author in a published
pamphlet (1733) describing Wesley and his group, The
Oxford Methodists.[11]
For all of his outward piety, Wesley sought to cultivate his
inner holiness or at least his sincerity as evidence of being a true Christian. A list of General Questions which
he developed in 1730 evolved into an elaborate grid by
1734 in which he recorded his daily activities hour-byhour, resolutions he had broken or kept, and ranked his
hourly temper of devotion on a scale of 1 to 9. Wesley
also regarded the contempt with which he and his group
were held to be a mark of a true Christian. As he put it in Statue of John Wesley, Savannah, Georgia, United States
a letter to his father, Till he be thus contemned, no man
is in a state of salvation.[12]

Journey to Savannah, Georgia

On 14 October 1735, Wesley and his brother Charles

sailed on The Simmonds from Gravesend in Kent for
Savannah in the Province of Georgia in the American
colonies at the request of James Oglethorpe, who had
founded the colony in 1733 on behalf of the Trustees for
the Establishment of the Colony of Georgia in America.
Oglethorpe wanted Wesley to be the minister of the newly
formed Savannah parish, a new town laid out in accorWesley preaching to a tribe of Native Americans. Engraving.
dance with the famous Oglethorpe Plan.
It was on the voyage to the colonies that the Wesleys rst
came into contact with Moravian settlers. Wesley was
inuenced by their deep faith and spirituality rooted in
pietism. At one point in the voyage a storm came up and
broke the mast o the ship. While the English panicked,
the Moravians calmly sang hymns and prayed. This experience led Wesley to believe that the Moravians possessed
an inner strength which he lacked.[13] The deeply personal
religion that the Moravian pietists practised heavily inuenced Wesleys theology of Methodism.[14]
Wesley arrived in the colony in February 1736. He approached the Georgia mission as a High Churchman, seeing it as an opportunity to revive primitive Christianity
in a primitive environment. Although his primary goal
was to evangelise the Native Americans, a shortage of
clergy in the colony largely limited his ministry to Euro-

pean settlers in Savannah. While his ministry has often

been judged to have been a failure in comparison to his
later success as a leader in the Evangelical Revival, Wesley gathered around him a group of devoted Christians
who met in a number of small group religious societies.
At the same time, attendance at church services and communion increased over the course of nearly two years in
which he served as Savannahs parish priest.
Nonetheless, Wesleys High Church ministry was controversial amongst the colonists and it ended in disappointment after Wesley fell in love with a young woman named
Sophia Hopkey. Following her marriage to William
Williamson, Wesley believed Sophias former zeal for
practising the Christian faith declined. In strictly applying the rubrics of the Book of Common Prayer, Wesley

5 AFTER ALDERSGATE: WORKING WITH THE MORAVIANS

denied her communion after she failed to signify to him

in advance her intention of taking it. As a result, legal
proceedings against him ensued in which a clear resolution seemed unlikely. In December 1737, Wesley ed the
colony and returned to England.[15]

had been highly impressed by the sermon of John Heylyn, whom he was assisting in the service at St Mary-leStrand. Earlier that day, he had heard the choir at St.
Pauls Cathedral singing Psalm 130, where the Psalmist
calls to God Out of the depths.[18]

It has been widely recognised that one of the most signicant accomplishments of Wesleys Georgia mission
was his publication of a Collection of Psalms and Hymns.
The Collection was the rst Anglican hymnal published
in America, and the rst of many hymn-books Wesley
published. It included ve hymns he translated from
German.[16]

But it was still a depressed Wesley who attended a service on the evening of 24 May. Wesley recounted his
Aldersgate experience in his journal: In the evening I
went very unwillingly to a society in Aldersgate Street,
where one was reading Luthers Preface to the Epistle
to the Romans. About a quarter before nine, while he
was describing the change which God works in the heart
through faith in Christ, I felt my heart strangely warmed.
I felt I did trust in Christ, Christ alone for salvation, and
an assurance was given me that he had taken away my
sins, even mine, and saved me from the law of sin and
death. [19][20][21]

Wesleys
ence

Aldersgate

experi-

A few weeks later, Wesley preached a sermon on the

doctrine of personal salvation by faith,[22] which was followed by another, on Gods grace free in all, and free
for all.[23] Daniel L. Burnett writes: The signicance
of Wesleys Aldersgate Experience is monumental. It is
the pivotal point in his life and the Methodist movement.
Without it the names of Wesley and Methodism would
likely be nothing more than obscure footnotes in the pages
of church history.[24]
Daniel L. Burnett calls this event Wesleys Evangelical Conversion.[25] It is commemorated in Methodist
churches as Aldersgate Day.[26]

5 After Aldersgate: Working with

the Moravians
Wesley allied himself with the Moravian society in Fetter
Lane. In 1738 he went to Herrnhut, the Moravian headquarters in Germany, to study. On his return to England,
Wesley drew up rules for the bands into which the Fetter
Lane Society was divided and published a collection of
hymns for them. He met frequently with this and other
religious societies in London but did not preach often in
1738, because most of the parish churches were closed to
him.
A memorial plaque commemorating the place of John Wesleys
Aldersgate experience.

Wesley returned to England depressed and beaten. It was

at this point that he turned to the Moravians. Both he
and Charles received counsel from the young Moravian
missionary Peter Boehler, who was temporarily in England awaiting permission to depart for Georgia himself.
Wesleys noted Aldersgate experience of 24 May 1738,
at a Moravian meeting in Aldersgate Street, London, in
which he heard a reading of Martin Luther's preface to
the Epistle to the Romans, revolutionised the character
and method of his ministry.[17] The previous week he

Wesleys Oxford friend, the evangelist George Whiteeld,

was also excluded from the churches of Bristol upon his
return from America. Going to the neighbouring village
of Kingswood, in February 1739, Whiteeld preached in
the open air to a company of miners. Later he preached
in Whiteelds Tabernacle. Wesley hesitated to accept
Whiteelds call to copy this bold step. Overcoming his
scruples, he preached the rst time at Whiteelds invitation sermon in the open air, near Bristol, in April 1739.
Wesley wrote,
I could scarce reconcile myself to this
strange way of preaching in the elds, of which

5
he [Whiteeld] set me an example on Sunday;
having been all my life till very lately so tenacious of every point relating to decency and order, that I should have thought the saving of
souls almost a sin if it had not been done in a
church.[27]
Wesley was unhappy about the idea of eld preaching
as he believed Anglican liturgy had much to oer in its
practice. Earlier in his life he would have thought that
such a method of saving souls was almost a sin.[28] He
recognised the open-air services were successful in reaching men and women who would not enter most churches.
From then on he took the opportunities to preach wherever an assembly could be brought together, more than
once using his fathers tombstone at Epworth as a pulpit.
Wesley continued for fty years entering churches when
he was invited, and taking his stand in the elds, in halls,
cottages, and chapels, when the churches would not receive him.

tion. And for his own part, Wesley outed many regulations of the Church of England concerning parish boundaries and who had authority to preach.[30] This was seen
as a social threat that disregarded institutions. Clergy attacked them in sermons and in print, and at times mobs
attacked them. Wesley and his followers continued to
work among the neglected and needy. They were denounced as promulgators of strange doctrines, fomenters
of religious disturbances; as blind fanatics, leading people
astray, claiming miraculous gifts, attacking the clergy of
the Church of England, and trying to re-establish Catholicism.

Wesley felt that the church failed to call sinners to repentance, that many of the clergy were corrupt, and that people were perishing in their sins. He believed he was commissioned by God to bring about revival in the church,
and no opposition, persecution, or obstacles could prevail
against the divine urgency and authority of this commission. The prejudices of his high-church training, his strict
notions of the methods and proprieties of public worship,
Late in 1739 Wesley broke with the Moravians in Lon- his views of the apostolic succession and the prerogatives
convictions, were
don. Wesley had helped them organise the Fetter Lane of the priest, even his most cherished
[31]
not
allowed
to
stand
in
the
way.
Society, and those converted by his preaching and that of
his brother and Whiteeld had become members of their Unwilling that people should perish in their sins and unbands. But he believed they fell into heresy by supporting able to reach them from church pulpits, following the
quietism, so he decided to form his own followers into a example set by George Whiteeld, Wesley began eld
separate society. Thus, he wrote, without any previ- preaching.[32] Seeing that he and the few clergy coous plan, began the Methodist Society in England. He operating with him could not do the work that needed
soon formed similar societies in Bristol and Kingswood, to be done, he was led, as early as 1739, to approve local
and wherever Wesley and his friends made converts.
preachers. He evaluated and approved men who were not
ordained by the Anglican Church to preach and do pastoral work. This expansion of lay preachers was one of
[33]
6 Persecutions and lay preaching the keys of the growth of Methodism.

7 Chapels and organisations

"The Foundery"

When forbidden from preaching from the pulpits of parish

churches, Wesley began preaching outside.

From 1739 onward, Wesley and the Methodists were persecuted by clergy and magistrates for various reasons.[29]
Though Wesley had been ordained an Anglican priest,
many other Methodist leaders had not received ordina- originally known as City Chapel

Wesleys Chapel,

7 CHAPELS AND ORGANISATIONS

As his societies needed houses to worship in, Wesley began to provide chapels, rst in Bristol at the New Room,
then in London (rst The Foundery and then Wesleys
Chapel) and elsewhere. The Foundery was an early
chapel utilised by Wesley. The location of the Foundery
shown on an 18th-century map, where it rests between
Tabernacle Street and Worship Street in the Moorelds
area of London. When the Wesleys spotted the building
atop Windmill Hill, north of Finsbury Fields, the structure which previously cast brass guns and mortars for the
Royal Ordnance had been sitting vacant for 23 years; it
has been abandoned because of an explosion on 10 May
1716.[34]
The Bristol chapel (built in 1739) was at rst in the hands
of trustees. A large debt was contracted, and Wesleys
friends urged him to keep it under his own control, so the
deed was cancelled and he became sole trustee. Following this precedent, all Methodist chapels were committed
in trust to him until by a deed of declaration, all his interests in them were transferred to a body of preachers
called the Legal Hundred.
When disorder arose among some members of the societies, Wesley adopted giving tickets to members, with
their names written by his own hand. These were renewed
every three months. Those deemed unworthy did not receive new tickets and dropped out of the society without
disturbance. The tickets were regarded as commendatory
letters.
When the debt on a chapel became a burden, it was proposed that one in 12 members should collect oerings
regularly from the 11 allotted to him. Out of this grew the
Methodist class-meeting system in 1742. In order to keep
the disorderly out of the societies, Wesley established a
probationary system. He undertook to visit each society
regularly in what became the quarterly visitation, or conference. As the number of societies increased, Wesley
could not keep personal contact, so in 1743 he drew up
a set of General Rules for the United Societies.[35]
These were the nucleus of the Methodist Discipline, still
the basis.
Over time, a shifting pattern of societies, circuits, quarterly meetings, annual Conferences, classes, bands, and
select societies took shape.[35] At the local level, there
were numerous societies of dierent sizes which were
grouped into circuits to which traveling preachers were
appointed for two-year periods. Circuit ocials met
quarterly under a senior traveling preacher or assistant.
Conferences with Wesley, traveling preachers and others were convened annually for the purpose of coordinating doctrine and discipline for the entire connection.
Classes of a dozen or so society members under a leader
met weekly for spiritual fellowship and guidance. In
early years, there were bands of the spiritually gifted
who consciously pursued perfection. Those who were regarded to have achieved it were grouped in select soci-

Wesley on horseback in the courtyard of The New Room chapel

in Bristol. Bristol was Wesleys base for much of the 1740s and
1750s.

eties or bands. In 1744, there were 77 such members.

There also was a category of penitents which consisted
of backsliders.[35]

Wesleys house, next to Wesleys Chapel, City Road, London

As the number of preachers and preaching-places increased, doctrinal and administrative matters needed to
be discussed; so John and Charles Wesley, along with
four other clergy and four lay preachers, met for consultation in London in 1744. This was the rst Methodist

7
conference; subsequently, the conference (with Wesley
as its president) became the ruling body of the Methodist
movement. Two years later, to help preachers work more
systematically and societies receive services more regularly, Wesley appointed helpers to denitive circuits.
Each circuit included at least 30 appointments a month.
Believing that the preachers eciency was promoted by
his being changed from one circuit to another every year
or two, Wesley established the itinerancy and insisted
that his preachers submit to its rules.

Ordination of ministers

Life-size statue at Asbury Theological Seminary in Wilmore, Kentucky, United States

As the societies multiplied, they adopted the elements of

an ecclesiastical system. The divide between Wesley and
the Church of England widened. The question of division
from the Church of England was urged by some of his
preachers and societies, but most strenuously opposed by
his brother Charles. Wesley refused to leave the Church
of England, believing that Anglicanism was with all her
blemishes, [...] nearer the Scriptural plans than any other
in Europe.[36] In 1745 Wesley wrote that he would make
any concession which his conscience permitted, in order
to live in peace with the clergy. He could not give up the
doctrine of an inward and present salvation by faith itself.
He would not stop preaching, nor dissolve the societies,
nor end preaching by lay members. As a cleric of the
established church he had no plans to go further.

itive church, he became convinced that the concept of

apostolic succession in Anglicanism was a fable.[37] He
wrote that he was a scriptural episkopos as much as many
men in England.
Many years later, Edward Stillingeet's Irenicon led him
to decide that ordination could be valid when performed
by a presbyter rather than a bishop. Nevertheless, some
believe that Wesley was secretly consecrated a bishop in
1763 by Erasmus of Arcadia,[38] and that Wesley could
not openly announce his episcopal consecration without
incurring the penalty of the Prmunire Act.[39]
In 1784, he believed he could not longer wait for the
Bishop of London to ordain someone for the American
Methodists, who were without the sacraments after the
American War of Independence.[40] The Church of England had been disestablished in the United States, where
it had been the state church in most of the southern
colonies. The Church of England had not yet appointed a
United States bishop to what would become the Protestant
Episcopal Church in America. Wesley ordained Thomas
Coke as superintendent[41] of Methodists in the United
States by the laying on of hands (although Coke was already a priest in the Church of England). He also ordained Richard Whatcoat and Thomas Vasey as elders (or
presbyters). Whatcoat and Vasey sailed to America with
Coke. Wesley intended that Coke and Asbury (whom
Coke ordained as superintendent by direction of Wesley) should ordain others in the newly founded Methodist
Episcopal Church in the United States. In 1787, Coke
and Asbury persuaded the American Methodists to refer
to them as bishops rather than superintendents,[42] overruling Wesleys objections to the change.[43]
His brother Charles was alarmed by the ordinations and
Wesleys evolving view of the matter. He begged Wesley to stop before he had quite broken down the bridge
and not embitter his [Charles] last moments on earth,
nor leave an indelible blot on our memory.[44] Wesley
replied that he had not separated from the church, nor
did he intend to, but he must and would save as many
souls as he could while alive, without being careful about
what may possibly be when I die.[45] Although Wesley
rejoiced that the Methodists in America were free, he advised his English followers to remain in the established
church and he himself died within it.

9 Doctrines, theology and advocacy

The 20th-century Wesley scholar Albert Outler argued

in his introduction to the 1964 collection John Wesley
that Wesley developed his theology by using a method
that Outler termed the Wesleyan Quadrilateral. In this
method, Wesley believed that the living core of the Christian faith was revealed in Scripture; and the Bible was the
sole foundational source of theological or doctrinal deWhen, in 1746, Wesley read Lord King on the prim- velopment. The centrality of Scripture was so important

9 DOCTRINES, THEOLOGY AND ADVOCACY

Wesley preaching in the City Chapel (now Wesleys Chapel), London. Engraving by T. Blood, 1822.

for Wesley that he called himself a man of one book

meaning the Bible although he was well-read for his day.
However, he believed that doctrine had to be in keeping
with Christian orthodox tradition. So, tradition was considered the second aspect of the Quadrilateral.
Wesley contended that a part of the theological method
would involve experiential faith. In other words, truth
would be vivied in personal experience of Christians
(overall, not individually), if it were really truth. And every doctrine must be able to be defended rationally. He
did not divorce faith from reason. Tradition, experience
and reason, however, were subject always to Scripture,
Wesley argued, because only there is the Word of God
revealed so far as it is necessary for our salvation.[46]
The doctrines which Wesley emphasised in his sermons
and writings are prevenient grace, present personal salvation by faith, the witness of the Spirit, and sanctication. Prevenient grace was the theological underpinning
of his belief that all persons were capable of being saved
by faith in Christ. Unlike the Calvinists of his day, Wesley did not believe in predestination, that is, that some
persons had been elected by God for salvation and others
for damnation. He understood that Christian orthodoxy
insisted that salvation was only possible by the sovereign
grace of God. He expressed his understanding of humanitys relationship to God as utter dependence upon Gods
grace. God was at work to enable all people to be capable
of coming to faith by empowering humans to have actual
existential freedom of response to God.

Bronze statue at St Pauls Cathedral, London. A marble version

exists inside Methodist Central Hall Westminster.

positum which God has lodged with the people called

`Methodists. Wesley taught that sanctication was obtainable after justication by faith, between justication and death. He did not contend for sinless perfection"; rather, he contended that a Christian could be made
"perfect in love". (Wesley studied Eastern Orthodoxy and
particularly the doctrine of Theosis). This love would
mean, rst of all, that a believers motives, rather than
being self-centred, would be guided by the deep desire to
please God. One would be able to keep from committing what Wesley called, sin rightly so-called. By this
he meant a conscious or intentional breach of Gods will
or laws. A person could still be able to sin, but intentional
or wilful sin could be avoided.

Wesley dened the witness of the Spirit as: an inward

impression on the soul of believers, whereby the Spirit
of God directly testies to their spirit that they are the
children of God.[47] He based this doctrine upon certain
Biblical passages (see Romans 8:1516 as an example).
This doctrine was closely related to his belief that salvation had to be personal. In his view, a person must
ultimately believe the Good News for himself or herself; Secondly, to be made perfect in love meant, for Wesley,
no one could be in relation to God for another.
that a Christian could live with a primary guiding regard
Sanctication he described in 1790 as the grand de- for others and their welfare. He based this on Christs

9.2

Support for abolitionism

quote that the second great command is to love your

neighbour as you love yourself. In his view, this orientation would cause a person to avoid any number of sins
against his neighbour. This love, plus the love for God
that could be the central focus of a persons faith, would
be what Wesley referred to as a fullment of the law of
Christ.

9.1

Advocacy of Arminianism

George Whiteeld (depicted in an engraving) opposed Wesleys

advocacy of Arminianism, though the two maintained a strained
friendship.

Whiteeld, Harris, Cennick, and others, became the

founders of Calvinistic Methodism. Whiteeld and Wesley, however, were soon back on friendly terms, and
their friendship remained unbroken although they travelled dierent paths. When someone asked Whiteeld
if he thought he would see Wesley in heaven, Whiteeld
Wesley preaching. Portrait by William Hamilton
replied, I fear not, for he will be so near the eternal
throne and we at such a distance, we shall hardly get sight
Wesley entered controversies as he tried to enlarge church of him.[49]
practice. The most notable of his controversies was that
on Calvinism. His father was of the Arminian school in In 1770, the controversy broke out anew with violence
the church. Wesley came to his own conclusions while in and bitterness, as peoples view of God related to their
college and expressed himself strongly against the doc- views of men and their possibilities. Augustus Montague
trines of Calvinistic election and reprobation. His sys- Toplady, Rowland, Richard Hill and others were engaged
tem of thought has become known as Wesleyan Armini- on one side, while Wesley and Fletcher stood on the other.
anism, the foundations of which were laid by Wesley and Toplady was editor of The Gospel Magazine, which had
articles covering the controversy.
Fletcher.
Whiteeld inclined to Calvinism. In his rst tour in In 1778, Wesley began the publication of The Arminian
America, he embraced the views of the New England Magazine, not, he said, to convince Calvinists, but to preSchool of Calvinism. When in 1739 Wesley preached serve Methodists. He wanted to teach the truth that God
a sermon on Freedom of Grace, attacking the Calvinis- willeth all men to be saved. A lasting peace could be
tic understanding of predestination as blasphemous, as secured in no other way.
it represented God as worse than the devil, Whiteeld
asked him not to repeat or publish the discourse, as he did
not want a dispute. Wesley published his sermon anyway. Whiteeld was one of many who responded. The
two men separated their practice in 1741. Wesley wrote
that those who held to unlimited atonement did not desire
separation, but those who held 'particular redemption'
would not hear of any accommodation.[48]

9.2 Support for abolitionism

Later in his ministry, Wesley was a keen
abolitionist,[50][51] speaking out and writing against
the slave trade. He published a pamphlet on slavery,
titled Thoughts Upon Slavery, in 1774. To quote from

10

10 PERSONALITY AND ACTIVITIES

one of his tracts against the slave trade: Liberty is the

right of every human creature, as soon as he breathes the
vital air; and no human law can deprive him of that right
which he derives from the law of nature.[52] Wesley
inuenced George Whiteeld to journey to the colonies,
spurring the transatlantic debate on slavery.[53] Wesley
was a friend of John Newton and William Wilberforce
who were also inuential in the abolition of slavery in
Britain.[54]

10

Personality and activities

Sketch of an electrical machine designed by Wesley

After attending a performance in Bristol Cathedral in

1758, Wesley said: I went to the cathedral to hear Mr.
Handels Messiah. I doubt if that congregation was ever so
serious at a sermon as they were during this performance.
In many places, especially several of the choruses, it exceeded my expectation.[60]

Posthumous portrait of Wesley, by Frank O. Salisbury, painted

to commemorate the Methodist Union, 1932.

John Wesley travelled generally on horseback, preaching

two or three times each day. Stephen Tomkins writes that
he rode 250,000 miles, gave away 30,000 pounds, ... and
preached more than 40,000 sermons... "[55]
He formed societies, opened chapels, examined and commissioned preachers, administered aid charities, prescribed for the sick, helped to pioneer the use of electric
shock for the treatment of illness,[56] superintended
schools and orphanages, and received at least 20,000 for
his publications but used little of it for himself.
Wesley practiced a vegetarian diet and abstained from
wine.[57] Wesley warned against the dangers of alcohol
abuse in his famous sermon, The Use of Money,[58]
and in his letter to an alcoholic.[59] Following his lead,
Methodist churches became pioneers in the Temperance
movement of the 19th and 20th centuries.

Stipple engraving by Francesco Bartolozzi, 1760.

He is described as below medium height, well proportioned, strong, with a bright eye, a clear complexion, and
a saintly, intellectual face. Wesley married very unhap-

11
pily at the age of 48 to a widow, Mary Vazeille, described
as a well-to-do widow and mother of four children.[61]
The couple had no children. Vazeille left him 15 years
later. John Singleton writes: By 1758 she had left him
unable to cope, it is said, with the competition for his time
and devotion presented by the ever-burgeoning Methodist
movement. Molly, as she was known, was to return and
leave him again on several occasions before their nal
separation.[61] Wesley wryly reported in his journal, I
did not forsake her, I did not dismiss her, I will not recall
her.

12 Literary work

In 1770, at the death of George Whiteeld, Wesley wrote

a memorial sermon which praised Whiteelds admirable
qualities and acknowledged the two mens dierences:
There are many doctrines of a less essential nature ... In
these we may think and let think; we may 'agree to disWesleys shorthand writing
agree.' But, meantime, let us hold fast the essentials...[62]
Wesley was the rst to put the phrase agree to disagree
Wesley was a logical thinker and expressed himself
in print.[63]
clearly, concisely and forcefully in writing. His written sermons are characterised by spiritual earnestness
and simplicity. They are doctrinal but not dogmatic.
11 Death
His Notes on the New Testament (1755) are enlightening.
Both the Sermons (about 140) and the Notes are doctrinal
standards. Wesley was a uent, powerful and eective
preacher. He usually preached spontaneously and briey,
though occasionally at great length.
As an organiser, a religious leader and a statesman, he
was eminent. He knew how to lead and control men to
achieve his purposes. He used his power, not to provoke
rebellion, but to inspire love. His mission was to spread
Scriptural holiness"; his means and plans were such as
Providence indicated. The course thus mapped out for
him he pursued with a determination from which nothing
could distract him.
Wesleys prose Works were rst collected by himself (32
vols., Bristol, 177174, frequently reprinted in editions
varying greatly in the number of volumes). His chief
Wesley on his deathbed: The best of all is, God is with us. Mezprose works are a standard publication in seven octavo
zotint by John Sartain.
volumes of the Methodist Book Concern, New York. The
Poetical Works of John and Charles, ed. G. Osborn, apWesley died on 2 March 1791, in his 87th year. As he lay
dying, his friends gathered around him, Wesley grasped peared in 13 vols., London, 186872.
their hands and said repeatedly, Farewell, farewell. At In addition to his Sermons and Notes are his Journals
the end, he said, The best of all is, God is with us, lifted (originally published in 20 parts, London, 174089; new
his arms and raised his feeble voice again, repeating the ed. by N. Curnock containing notes from unpublished
words, The best of all is, God is with us.[64] He was en- diaries, 6 vols., vols. iii, London and New York, 1909
tombed at Wesleys Chapel, which he built in City Road, 11); The Doctrine of Original Sin (Bristol, 1757; in reLondon, in England. The site also is now both a place ply to Dr. John Taylor of Norwich); An Earnest Appeal
of worship and a visitor attraction, incorporating the Mu- to Men of Reason and Religion (originally published in
seum of Methodism and John Wesleys House.
three parts; 2nd ed., Bristol, 1743), an elaborate defence
Because of his charitable nature he died poor, leaving of Methodism, describing the evils of the times in society
as the result of his lifes work 135,000 members and and the church; and a Plain Account of Christian Perfec541 itinerant preachers under the name Methodist. tion (1766).
It has been said that when John Wesley was carried
to his grave, he left behind him a good library of
books, a well-worn clergymans gown and the Methodist
Church.[65][66]

Wesley adapted the Book of Common Prayer for use by

American Methodists.[67] In his Watch Night service, he
made use of a pietist prayer now generally known as the
Wesley Covenant Prayer, perhaps his most famous con-

12

13

LEGACY

tribution to Christian liturgy. He also was a noted hymnwriter, translator and compiler of a hymnal.[68]
Wesley also wrote on divine physics, such as in Desideratum, subtitled Electricity made Plain and Useful by a
Lover of Mankind and of Common Sense (1759).[69]
In spite of the proliferation of his literary output, Wesley was challenged for plagiarism for borrowing heavily
from an essay by Samuel Johnson, publishing in March
1775. Initially denying the charge, Wesley later recanted
and apologised ocially.[70]

13

Legacy

See also: Wesleyanism

Statue of Wesley outside Wesley Church in Melbourne, Australia
Wesley continues to be the primary theological inu-

Display panel at Gwennap Pit, Cornwall, England

with a strong evangelical emphasis on the Reformed doctrine of justication by faith.

Remember John Wesley, Wroot, near Epworth

ence on Methodists and Methodist-heritage groups the

world over; the largest bodies being the United Methodist
Church, the Methodist Church of Great Britain and the
African Methodist Episcopal Church. Wesleyan teachings also serve as a basis for the holiness movement,
which includes denominations like the Wesleyan Church,
the Free Methodist Church, the Church of the Nazarene,
the Christian and Missionary Alliance, the Church of
God (Anderson, IN), and several smaller groups, and
from which Pentecostalism and parts of the Charismatic
Movement are oshoots.[71] Wesleys call to personal
and social holiness continues to challenge Christians who
attempt to discern what it means to participate in the
Kingdom of God. In addition, he rened Arminianism

He is commemorated in the Calendar of Saints of the

Evangelical Lutheran Church in America on 2 March
with his brother Charles. The Wesley brothers are also
commemorated on 3 March in the Calendar of Saints of
the Episcopal Church and on 24 May in the Anglican calendar.
Wesleys legacy is preserved in Kingswood School, which
he founded in 1748 in order to educate the children of
the growing number of Methodist preachers. Also, one
of the four form houses at the St Marylebone Church of
England School, London, is named after John Wesley.
In 2002, Wesley was listed at number 50 on the BBCs
list of the 100 Greatest Britons.[72]
In 1831, Wesleyan University in Middletown, Connecticut, was the rst institution of higher education in the
United States to be named after Wesley. The now secular
institution was founded as an all-male Methodist college.
About 20 unrelated colleges and universities in the US
were subsequently named after him.
The Wesley Hospital in Brisbane, Australia, is named af-

13
ter John Wesley.

The Poetical Works of John and Charles, ed. G. Osborn, 13 vols., London, 186872

13.1

Journals (originally published in 20 parts, London,

174089; new ed. by N. Curnock containing notes
from unpublished diaries, 6 vols., vols. i.-ii., London
and New York, 190911)

In lm

In 1954, the Radio and Film Commission of the

Methodist Church in cooperation with J. Arthur Rank
produced the lm John Wesley. The lm was a live-action
re-telling of the story of the life of John Wesley, with
Leonard Sachs as Wesley.
In 2009, a more ambitious feature lm, Wesley, was released by Foundery Pictures, starring Burgess Jenkins
as John Wesley, with June Lockhart as Susanna Wesley, R. Keith Harris as Charles Wesley, and the Golden
Globe winner Kevin McCarthy as Bishop Ryder. The
lm was directed by the award-winning lm-maker John
Jackman.[73]

14

Works

A Collection of Dierent Forms of Prayer for Every

Day in the Week (1733)
A Treatise on Christian Prudence Extracted from
Mr. Norris (1734)
An Earnest Appeal to Men of Reason and Religion
(originally published in three parts; 2d ed., Bristol,
1743)

15 See also
Wesleyanism
Wesley College, for educational institutions named
after Wesley
List of abolitionist forerunners

16 Footnotes
[1] Wells, JC (2008), Wesley, Longman Pronunciation Dictionary (3rd ed.), Harlow, UK: Pearson, (i) 'wes li, (ii)
'wez li The founder of Methodism was actually (i),
though often pronounced as (ii).
[2] The Holiness-Pentecostal Movement (PDF). Retrieved
21 March 2014.
[3] Synan, Vinson. History of the Movement. Empowered
21. Retrieved 9 December 2015.

Primitive Physic, Or, An Easy and Natural Method

of Curing Most Diseases, London: 1744

[4] Thorsen, Don (2005). The Wesleyan Quadrilateral.

Emeth Press. p. 97. ISBN 1-59731-043-3.

Notes on the New Testament 1755

[5] Lectionary John and Charles Wesley

The Doctrine of Original Sin (Bristol, 1757; in reply

to Dr. John Taylor of Norwich)

[6] John Wesley at Epworth. BBC. Retrieved 16 January

2016.

The Desideratum; or, Electricity Made Plain and

Useful (1759) London: Bailliere, Tindall, and Cox.
Published 1871. (digital copy)

[7] History of the Wesleys. The Epworth Berlls. Retrieved

16 January 2016.

A Plain Account of Christian Perfection (1766)

Works (32 vols., Bristol, 177174. Printed by
William Pine. This edition has many errors.)
Works (17 Vols., 1809-1813, Edited by Joseph Benson. This is better than the preceding, but is still very
erroneus.)
Works (14 Vols., 1827, edited by Thomas Jackson.
At present, the standard edition.)

[8] Wallace, Charles Jr (1997) Susanna Wesley : the complete writings, New York : Oxford University Press, p. 67,
ISBN 0-19-507437-8
[9] Tomkins, Stephen (2003). John Wesley : a biography.
Oxford: Lion Books. p. 37. ISBN 0745950787.
[10] Wesley, John. The Letters of John Wesley. The Wesley
Center Online. Retrieved 21 November 2013.
[11] The Holy Club The Methodist Church in Britain
[12] The Works of the Rev. John Wesley. J. & J. Harper. 1827.

p. 108.
Works (7 Vols., 1831, an American Edition edited
by John Emory, combining two volumes of the Jack[13] Ross, Kathy W.; Stacey, Rosemary. John Wesley and
son Edition into one. Containing two extra letters
Savannah. Retrieved 18 September 2007.
and more footnotes.)

Works (15 Vols., the Jackson Edition with an additional volume containing his Notes to the New Testament)

[14] Armstrong Atlantic State University

[15] John Wesley Trial: 1737 - Threats, Flight, And A New
Church. Law Library. Retrieved 9 December 2015.

14

16

[16] Hammond, Geordan (2014). John Wesley in America:

Restoring Primitive Christianity. Oxford University Press.
p. 106.
[17] Hurst, J. F. (2003). John Wesley the Methodist. Kessinger
Publishing. pp. 102103. ISBN 0-7661-5446-7.
[18] Wesleys Journal.
[19] Dreyer, Frederick A. (1999). The Genesis of Methodism.
Lehigh University Press. p. 27. ISBN 0-934223-56-4.
[20] John
Wesleys
Heart
www.christianity.com

Strangely

Warmed,

[21] I felt I did trust in Christ, Christ alone for salvation. 24

May 2013. Retrieved 18 May 2015.
[22] The Wesley Center Online: Sermon 1 - Salvation By
Faith. wesley.nnu.edu. Retrieved 5 October 2015.
[23] The Wesley Center Online: Sermon 128 - Free Grace.
wesley.nnu.edu. Retrieved 5 October 2015.
[24] Burnett, Daniel L. (2006). In the Shadow of Aldersgate: An Introduction to the Heritage and Faith of the
Wesleyan Tradition. Wipf and Stock. p. 36. ISBN
9781597525732.
[25] Burnett, Daniel L. (15 March 2006). In the Shadow of
Aldersgate: An Introduction to the Heritage and Faith of
the Wesleyan Tradition. Wipf and Stock Publishers. pp.
3637. Retrieved 18 May 2015.
[26] What is Aldersgate Day?". umc.org. The United
Methodist Church. Retrieved 21 May 2016.
[27] Buckley, James Monroe (1898). A History of Methodism
in the United States,. New York: Harper & Brothers. pp.
8889. Retrieved 29 November 2013.
[28] Tomkins, Stephen (2003). John Wesley: A Biography.
Eerdmans. p. 69. ISBN 978-0-8028-2499-8.
[29] Tooley, Mark. John Wesley and Religious Freedom.
First Things. Retrieved 13 December 2015.
[30] Lane, Mark H. John Wesley Receives the Holy Spirit at
Aldersgate (PDF). Bible Numbers for Life. Retrieved 13
December 2015.
[31] Bowen, William Abraham (1901). Why Two Episcopal
Methodist Churches in the United States?: A Brief History
Answering this Question for the Benet of Epworth Leaguers and Other Young Methodists. Publishing house of
the M.E. church.
[32] Methodist Church. BBC. Retrieved 13 December 2015.
[33] Burdon, Adrian (2005). Authority and order: John Wesley and his preachers. Ashgate. p. 23. ISBN 9780754654544.
[34] Minutes of Proceedings of the Royal Artillery Institution
[35] Chapter IX Society and Class. John Wesley the
Methodist. Wesley Center for Applied Theology. 1999.
Retrieved 17 January 2014.

FOOTNOTES

[36] Thorsen 2005, p. 97.

[37] H. W. Holden: John Wesley in company with high churchmen, Read Books, 1870, ISBN 978-1-4086-0661-2, p. 51
[38] Wesleyan-Methodist magazine: being a continuation of the
Arminian or Methodist magazine rst publ. by John Wesley. Wesleyan Methodist Magazine. 1 January 1836. Retrieved 31 December 2007. Mr. Wesley thus became a
Bishop, and consecrated Dr. Coke, who united himself
with ... who gave it under his own hand that Erasmus was
Bishop of Arcadia, ...
[39] The historic episcopate: a study of Anglican claims and
Methodist orders. Eaton & Mains. 1896. Retrieved 31
December 2007. Dr. Peters was present at the interview,
and went with and introduced Dr. Seabury to Mr. Wesley,
who was so far satised that he would have been willingly
consecrated by him in Mr. Wesley would have signed his
letter of orders as bishop, which Mr. Wesley could not do
without incurring the penalty of the Prmunire Act.
[40] Indiana Annual Conference of the United Methodist
Church The Christmas Gift: A New Church
[41] Letters of John Wesley. New York: Hodder and
Stoughton. 1915. p. 264. Retrieved 14 June 2016. I
have accordingly appointed Dr. Coke and Mr. Francis
Asbury to be joint superintendents over our brethren in
North America...
[42] A Short History of the Methodists in the United States of
America. Baltimore: Magill and Clime. 1810. p. 128.
Retrieved 14 June 2016. This was the rst time that our
superintendents ever gave themselves the title of Bishops
in the minutes. They changed the title themselves without
the consent of the conference; and at the next conference
they asked the preachers if the word Bishop might stand
in the minutes; seeing that it was a scripture name, and
the meaning of the word Bishop, was the same with that
of Superintendent. Some of the preachers opposed the
alteration... but a majority of the preachers agreed to let
the word Bishop remain.
[43] Letters of John Wesley. New York: Hodder and
Stoughton. 1915. p. 280. Retrieved 14 June 2016.
How can you, how dare you, suer yourself to be called
Bishop? I shudder, I start at the very thought! Men may
call me a knave or a fool, a rascal, a scoundrel, and I
am content; but they shall never, by my consent, call me
Bishop! For my sake, for Gods sake, for Christs sake,
put a full end to this!
[44] John R. Tyson, ed. (2000). Charles Wesley: A Reader.
New York: Oxford University Press. p. 434. ISBN
9780198021025. Retrieved 17 January 2014.
[45] The Letters of John Wesley. The Wesley Center Online.
Retrieved 17 January 2014.
[46] United Methodist Church (1984) The Book of Discipline
of the United Methodist Church, 1984, Nashville, TN :
United Methodist Publ. House, p. 77, ISBN 0-68703702-6.
[47] Wesley, John (1984). Outler, Albert C., ed. The Works of
John Wesley. 1. Nashville, TN: Abingdon Press. p. 296.

15

[48] Stevens, Abel (1858). The History of the Religious Movement of the Eighteenth Century, called Methodism. I. Carlton & Porter. p. 155.
[49] W. Wiersbe, Wyclie Handbook of Preaching and
Preachers, Moody Press, 1984, p. 255.
[50] Carey, Brycchan. John Wesley (17031791). The
British Abolitionists. Brycchan Carey, 11 July 2008. 5
October 2009.
[51] John Wesleys Thoughts Upon Slavery and the Language
of the Heart (PDF). The Bulletin of the John Rylands University Library of Manchester, 85:23. SummerAutumn
2003. 269-84. Retrieved 21 March 2014.
[52] Wesley John, Thoughts Upon Slavery, John Wesley:
Holiness of Heart and Life. Zephan was never present in
this situation. Charles Yrigoyen, 1996. 5 October 2009.
[53] Yoon, Young Hwi (June 2012). The Spread of Antislavery Sentiment through Proslavery Tracts in the Transatlantic Evangelical Community, 1740s-1770s. Church
History. 81 (2): 355. Retrieved 3 July 2016.
[54] S. R. Valentine, John Bennet & the Origins of Methodism
and the Evangelical revival in England, Scarecrow Press,
Lanham, 1997.
[55] John Wesley: A Biography, by Edward T. Oakes, Copyright (c) 2004 First Things, (December 2004).
[56] Johnstone, Lucy (2000). Users and Abusers of Psychiatry:
A Critical Look at Psychiatric Practice. Routledge. p. 152.
ISBN 0-415-21155-7.
[57] Preece, Rod (2008). Sins of the Flesh: A History of Ethical Vegetarian Thought. UBC Press. p. 239. ISBN
9780774858496. Thanks be to God, since the time I gave
up esh meals and wine I have been delivered from all
physical ills.
[58] The Use of Money by John Wesley. The United
Methodist Church GBGM. Retrieved 22 May 2016.
[59] John Wesley and His Challenge to Alcoholism (PDF).
Wesley Heritage Foundation. Archived from the original
(PDF) on 27 March 2009. Retrieved 22 May 2016.
[60] Byers, D. 2008. Handel in Ulster Orchestra programme
Friday 12 & Saturday 2008. Belfast Waterfront.
[61] Busenitz, Nathan (28 March 2013). John Wesleys Failed
Marriage. the Cripplegate. Retrieved 7 July 2014.
[62] Global Ministries, The United Methodist Church. Sermons. On the Death of the Rev. Mr. George Whiteeld,
page 2. Retrieved on 20 April 2009.
[63] Agree to disagree. The Phrase Finder. Retrieved 20
April 2009.

[67] Tucker, Karen B. Westereld (July 1996). John Wesleys Prayer Book Revision: The Text in Context (PDF).
Methodist History. General Commission on Archives and
History, United Methodist Church. 34 (4): 230247.
[68] A Collection of Hymns for the Use of the People called
Methodists (Abingdon Press, 1779); new edition (30 August 1990), ISBN 978-0-687-46218-6.
[69] Jairos Ndlovu Beautiful People of Nations 2007 p374 He
wrote in his book: Desideratum (that is the book: Electricity made Plain and Useful by a Lover of Mankind and
of Common Sense), in the rst chapter that electricity was
...the general principle of all Motion in the Universe
[70] Abelove, H. 1997. John Wesleys plagiarism of Samuel
Johnson and its contemporary reception. The Huntington
Library Quarterly, 59(1) pp. 7380
[71] Dayton, Donald W. (1987). Theological Roots of Pentecostalism. Peabody, MA: Hendrickson Pub. ISBN
0801046041. Retrieved 11 June 2015.
[72] 100 great Britons A complete list, a survey from the
BBC. Daily Mail. Retrieved 26 January 2014.
[73] Wesley (2009)". The Internet Movie Database. Amazon.com. Retrieved 24 May 2010.

17 References
Abraham, William J., Wesley for Armchair Theologians, 2005
Blackman, Francis 'Woodie', John Wesley 300: Pioneers, Preachers and Practitioners, 2003, ISBN
976-8080-61-2
Borgen, Ole E. John Wesley on the Sacraments: a
Theological Study. Grand Rapids, Mich.: Francis
Asbury Press, 1985, cop. 1972. 307 p. ISBN 0310-75191-8
Collins, Kenneth J., Wesley on Salvation: A Study in
the Standard Sermons, 1989
Collins, Kenneth J., The Scripture Way of Salvation:
The Heart of John Wesleys Theology, 1997
Collins, Kenneth J., The Theology of John Wesley:
Holy Love and the Shape of Grace, 2007
Hammond, Geordan, John Wesley in America:
Restoring Primitive Christianity, 2014, ISBN 978-019-870160-6

[64] Hurst 2003, p. 298.

Harper, Steve, The Way to Heaven: The Gospel According to John Wesley, 1983, 2003.

[65] John Wesley Prayer Makes History. Archived from the

original on 12 March 2012. Retrieved 26 January 2014.

Jennings, Daniel R., The Supernatural Occurrences

of John Wesley, 2005.

[66] John Wesley. Google.com. Archived from the original

on 25 July 2011. Retrieved 11 December 2011.

Lindstrm, Harald, Wesley and Sanctication: A

Study in the Doctrine of Salvation, 1946, 1980

16

18

Maddox, Randy L. and Vickers, Jason E. (Ed.), The

Cambridge Companion to John Wesley, 2010
Oden, Thomas, John Wesleys Scriptural Christianity: A Plain Exposition of His Teaching on Christian
Doctrine, 1994
Synan, Vinson, The Holiness-Pentecostal Tradition:
Charismatic Movements in the Twentieth Century,
1997
Vickers, Jason E., Wesley: A Guide for the Perplexed, 2009.

18

External links

Works by John Wesley at Project Gutenberg

Works by or about John Wesley at Internet Archive
Works by John Wesley at LibriVox (public domain
audiobooks)
Selected text from the Journal of John Wesley on
A Vision of Britain through Time, with links to the
places named.
John Wesley as a British abolitionist
John Wesley and the Anglo-Catholic Revival, by
G.W. Taylor 1905 article.
Wesley Center Online. Wesley Center for Applied
Theology. Northwest Nazarene University.

EXTERNAL LINKS

17

19
19.1

Text and image sources, contributors, and licenses

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File:Appletons{}_Wesley_John_signature.svg Source:
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Wesley_John_signature.svg License: Public domain Contributors: Appletons Cyclopdia of American Biography, 1900, v. 5, p. 438
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Arminius_5_opped.jpg Original artist: Arminius_5_opped.jpg: *Arminius_5.jpg: Engraving by W. Swanenburgh, from I. Meursius,

Athenae Batavae (1625).
File:Canterbury_cathedral.jpg Source: https://upload.wikimedia.org/wikipedia/commons/6/68/Canterbury_cathedral.jpg License:
Public domain Contributors: Transferred from en.wikipedia to Commons. Original artist: Michael Rowe at English Wikipedia

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TEXT AND IMAGE SOURCES, CONTRIBUTORS, AND LICENSES

File:Christ_Church_Cathedral_nave.jpg Source: https://upload.wikimedia.org/wikipedia/commons/e/e9/Christ_Church_Cathedral_

nave.jpg License: CC BY-SA 3.0 Contributors: Own work Original artist: Bernard Gagnon
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7/70/Display_panel_at_Gwennap_Pit_-_geograph.org.uk_-_801103.jpg License: CC BY-SA 2.0 Contributors: From geograph.org.uk
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File:Electrical_machine_designed_by_John_Wesley,_18th_c._Wellcome_L0003006.jpg Source:
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File:GA_Savannah_HD_Wesley_statue01.jpg Source: https://upload.wikimedia.org/wikipedia/commons/5/5d/GA_Savannah_HD_
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File:John_Wesley._Stipple_engraving_by_F._Bartolozzi_after_J._Zof_Wellcome_V0006236.jpg
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Public domain Contributors: From Utopia Portrait Gallery [1], A selection of portraits of historical gures from the University of Texas Libraries. The images in this collection are in the public domain. You do not need to ask for permission to
use these images. Original source: Hundred Greatest Men, The. New York: D. Appleton & Company, 1885. Original artist:
Unknown<a href='//www.wikidata.org/wiki/Q4233718' title='wikidata:Q4233718'><img alt='wikidata:Q4233718' src='https://upload.
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1 (1885)

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