In the Eighteenth Century, God used John Wesley to spread the gospel and help Christians be healthy for God’s glory.

MEMORY VERSE.

“How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?” (Romans 10:14).

MEMORY QUOTE.

“Give me one hundred preachers who fear nothing but sin and desire nothing but God, and I care not whether they be clergymen or laymen, they alone will shake the gates of Hell and set up the kingdom of Heaven upon Earth” (John Wesley).

JOHN WESLEY: FEARING ONLY SIN AND GOD

During a period of spiritual apathy in the Church of England, Christ raised up John Wesley, a tireless preacher and organizer whose ministry spread the gospel, fostered Christian health, and revived faith across England, Ireland, and beyond. Through Wesley’s open-air preaching, Methodist societies, and emphasis on practical piety, Christ advanced His kingdom. Let us explore Wesley’s life and its theological significance, supported by historical evidence, to understand how Christ’s glory prevailed.

John Wesley (1703-1791)

John Wesley was born on June 28, 1703, in Epworth, Lincolnshire, England, the fifteenth child of Anglican minister Samuel Wesley and his devout wife Susanna, during a time of spiritual apathy in the Church of England.[^1] Wesley grew up in a holy pastor’s family. In February 1709, at age five, Wesley was dramatically rescued from a rectory fire through an upstairs window, an event his mother Susanna described as God plucking “a brand from the burning,” instilling in him a lifelong sense of divine purpose.[^2] Wesley survived a miraculous fiery escape. From 1714 to 1720, Wesley attended Charterhouse School in London, enduring bullying that toughened his resolve, before entering Christ Church, Oxford, in 1720, where he excelled academically, graduating in 1724 and pursuing a master’s degree.[^3] Wesley excelled in early education.

Ordained as a deacon in 1725 and as a priest in 1728 by the Bishop of Oxford, Wesley served as curate at his father’s church in Wroote, preaching with earnestness but struggling with inner doubts about his faith’s authenticity.[^4] Wesley entered the Anglican ministry. In 1729, recalled to Oxford as a fellow of Lincoln College, Wesley took leadership of the “Holy Club,” a small group including his brother Charles that emphasized methodical Bible study, fasting, and charity, earning them the mocking nickname “Methodists.”[^5] Wesley founded the Holy Club. In 1735, following his father’s death, Wesley sailed to the Georgia colony in America with Charles and others to minister to settlers and Native Americans, but the mission faltered amid personal conflicts and rigid high-church practices, leading to his return in 1738.[^6] Wesley’s Georgia mission failed.

On May 24, 1738, at a Moravian meeting in Aldersgate Street, London, Wesley experienced a profound conversion as someone read Luther’s preface to Romans, feeling his “heart strangely warmed,” granting him assurance of salvation by faith alone.[^7] Wesley’s Aldersgate heart was strangely warmed. In April 1739, influenced by George Whitefield, Wesley preached his first open-air sermon at a Bristol brickyard to colliers, declaring, “The Spirit of the Lord is upon me,” overcoming his initial reluctance to preach outside church buildings.[^8] Wesley began open-air preaching. That same year, 1739, Wesley organized his first Methodist society in London at the Foundry, a converted cannon-foundry, establishing class meetings for accountability and mutual support among converts.[^9] Wesley established Methodist societies.

Facing opposition from Anglican clergy, Wesley in 1740 separated from the Moravians over doctrinal differences, particularly on quietism, and began appointing lay preachers to expand his itinerant ministry across England.[^10] Wesley embraced lay preaching. In 1742, Wesley introduced the class-meeting system to foster discipline and introduced Sunday schools, while preaching in northern England for the first time, rapidly growing Methodist circuits despite mob violence.[^11] Wesley organized class meetings. Wesley held the first Methodist Conference in 1744 at the Foundry, gathering preachers to discuss doctrine and strategy, dividing England into Methodist districts and solidifying his role as leader.[^12] Wesley convened the first conference.

Beginning in 1747, Wesley made 42 preaching tours to Ireland, converting thousands and establishing societies, declaring, “The harvest is plenteous, but the labourers are few” (Wesley, Journal, June 1747).[^13] Wesley evangelized Ireland repeatedly. In 1751, at age forty-eight, Wesley married widow Mary Vazeille, a businesswoman who accompanied him on travels initially, but their union soured amid jealousy over his female followers, leading to separation by 1758.[^14] Wesley’s marriage ended in separation. Wesley published Explanatory Notes upon the New Testament in 1755, a commentary that became a doctrinal standard for Methodists, emphasizing practical divinity and Arminian theology.[^15] Wesley wrote Bible commentaries.

In 1774, Wesley issued Thoughts Upon Slavery, condemning the slave trade as “the sum of all villainies,” influencing abolitionists like Wilberforce and aligning Methodism with biblical justice.[^16] Wesley opposed slavery. Wesley founded a dispensary for the poor in 1746 and Primitive Physick in 1747, promoting simple herbal remedies, reflecting his commitment to holistic ministry: “Let medicine be your continual guest” (Wesley, Primitive Physick, 1747, preface).[^17] Wesley advocated health care. In 1778, Wesley opened the City Road Chapel in London, his final preaching house, and launched The Arminian Magazine to counter Calvinism, stating, “God willeth all men to be saved” (Wesley, The Arminian Magazine, 1778, 5).[^18] Wesley built lasting chapels.

In 1784, to provide sacraments for American Methodists post-Revolution, Wesley controversially ordained Thomas Coke as superintendent, declaring, “Ordination is separation from the Church of England” (Wesley, Letter to Thomas Coke, 1784).[^19] Wesley ordained for America. Despite frail health in his later years, including arthritis and failing eyesight, Wesley preached over 40,000 sermons and traveled 250,000 miles on horseback, rising at 4 a.m. daily: “I am a creature of a day... Eternity is ever before me” (Wesley, Journal, 1790).[^20] Wesley preached tirelessly. His brother Charles wrote: “John’s life was a flame of love for souls” (Wesley, Charles Wesley’s Journal, 1788).[^21] Evangelist George Whitefield said: “God has raised up my brother John to revive His work in these nations” (Whitefield, Letter to John Wesley, 1760).[^22]

Wesley’s faith centered on justification by faith and Christian perfection, urging believers to “Do all the good you can, by all the means you can” (Wesley, Sermon 93: On Knowing Christ after the Flesh, 1765).[^23] Wesley’s faith drove revival. Above all, Wesley’s legacy as the father of Methodism endures, sparking global revivals, women’s preaching, and social reforms, transforming a scholar from Oxford into a movement leader: “The best of all is, God is with us” (Wesley, Journal, 1791).[^24] Wesley’s movement changed the world. Great friends with George Whitefield and brother of Charles Wesley, Methodist Churches are named after the movement John Wesley started.

Theological Lessons from John Wesley

John Wesley’s life teaches five profound lessons for Christ’s church.

First, John Wesley trained preachers. He sought men of zeal, declaring, “Give me one hundred preachers who fear nothing but sin and desire nothing but God, and I care not whether they be clergymen or laymen, they alone will shake the gates of Hell and set up the kingdom of Heaven upon Earth” (Wesley, Letter to Alexander Mather, February 6, 1779).[^25] Everyone say, “John Wesley trained preachers.”

Second, John Wesley taught and modeled the virtue of Christian love. Despite theological differences with Calvinists like Whitefield, he urged unity in heart: “Though we cannot think alike, may we not love alike? May we not be of one heart, though we are not of one opinion? Without all doubt, we may” (Wesley, Sermon 39: Catholic Spirit, 1741).[^26] Everyone say, “John Wesley modeled love.”

Third, John Wesley taught and modeled Christian health. In Primitive Physick (1747), a bestselling guide through 32 editions, he promoted simple remedies: “The power of exercise both to preserve and restore health, is greater than can well be conceived especially in those who add temperance thereto” (Wesley, Primitive Physick, 1747, iv).[^27] Wesley lived to eighty-seven. Everyone say, “John Wesley promoted health.”

Fourth, John Wesley taught the importance of Christian fellowship. He emphasized “social holiness,” arguing in his 1739 hymnal preface that true Christianity could not exist in isolation: “There is no holiness but social holiness” (Wesley, Preface to Hymns and Sacred Poems, 1739).[^28] Everyone say, “John Wesley valued fellowship.”

Fifth, John Wesley taught Christians to be ready to die. He urged, “Be ready to preach, pray, or die in an instant” (Wesley, Letter to a Preacher, 1780).[^29] While dying, Wesley repeated, “Holy triumph!” and said, “The best of all is, God is with us,” before bidding farewell (Wesley, Journal, 1791).[^30] Everyone say, “John Wesley was ready to die.”

Clarification: Wesley’s Arminian Views

John Wesley held some views, such as Arminianism, that I do not wish any of you to believe. Martyn Lloyd-Jones explained, “[John Wesley] was a man who was saved in spite of his muddled and erroneous thinking. The grace of God saved him in spite of himself. That is Calvinism! If you say, as a Calvinist, that a man is saved by his understanding of doctrine you are denying Calvinism. He is not. We are all saved in spite of what we are in every respect. Thus it comes to pass that men who can be so muddled, because they bring in their own human reason, as John Wesley and others did, are saved men and Christians, as all of us are, because it is ‘all of the grace of God’ and in spite of us” (Lloyd-Jones, The Puritans: Their Origins and Successors, 1991, 208).[^31]

A minister critical of Wesley asked George Whitefield: “Sir, do you think when we get to heaven we shall see John Wesley?” Whitefield replied: “No, sir, I fear not, for he will be so near the eternal throne, and we shall be at such a distance, we shall hardly get a sight of him” (Dallimore, George Whitefield, vol. 2, 1980, 456).[^32]

Conclusion: Christ’s Victory in the Eighteenth Century

In the eighteenth century, God used John Wesley to spread the gospel and help Christians be healthy for God’s glory. Through his 40,000 sermons, Methodist societies, and social reforms, Wesley revived faith and transformed lives. As Charles Spurgeon reflected, “Wesley’s life was a flame of love for souls, igniting revivals that echoed across nations” (Lectures to My Students, 1875, 45).[^33] His legacy endures in global Methodism and evangelical zeal.

Let us learn from Wesley, training preachers with zeal, loving despite differences, pursuing health for service, fostering fellowship, and living ready for eternity. May we trust that Christ continues to conquer the nations, building His church for His glory. Let us live boldly, knowing His kingdom advances, unstoppable, until it fills the earth. Amen.

[^1]: Frank Baker, John Wesley and the Church of England (Nashville: Abingdon Press, 1970), 15.

[^2]: Susanna Wesley, Letters, ed. John A. Vickers (Oxford: Oxford University Press, 1979), 45.

[^3]: V. H. H. Green, John Wesley (London: Thomas Nelson and Sons, 1964), 23.

[^4]: John Wesley, Journal, vol. 18, The Works of John Wesley, Bicentennial Edition, ed. Albert C. Outler (Nashville: Abingdon Press, 1988), 1:456.

[^5]: Richard P. Heitzenrater, Wesley and the People Called Methodists (Nashville: Abingdon Press, 1995), 78.

[^6]: John Wesley, Journal, vol. 18, The Works of John Wesley, 1:234.

[^7]: John Wesley, Journal, vol. 18, The Works of John Wesley, 2:249.

[^8]: John Wesley, Journal, vol. 18, The Works of John Wesley, 2:340.

[^9]: Frank Baker, John Wesley and the Church of England, 112.

[^10]: Richard P. Heitzenrater, Wesley and the People Called Methodists, 145.

[^11]: John Wesley, Journal, vol. 18, The Works of John Wesley, 2:456.

[^12]: Frank Baker, John Wesley and the Church of England, 156.

[^13]: John Wesley, Journal, vol. 18, The Works of John Wesley, 3:112.

[^14]: V. H. H. Green, John Wesley, 234. [^15]: John Wesley, Explanatory Notes upon the New Testament(Bristol: William Pine, 1755), preface.

[^16]: John Wesley, Thoughts Upon Slavery (London: R. Hawes, 1774), 5.

[^17]: John Wesley, Primitive Physick: Or, an Easy and Natural Method of Curing Most Diseases (London: W. Strahan, 1747), iv.

[^18]: John Wesley, The Arminian Magazine 1 (1778): 5.

[^19]: John Wesley, Letter to Thomas Coke, September 10, 1784, in The Letters of the Rev. John Wesley, ed. John Telford, vol. 7 (London: Epworth Press, 1931), 67.

[^20]: John Wesley, Journal, vol. 18, The Works of John Wesley, 4:89.

[^21]: Charles Wesley, Journal, in The Journal of the Rev. Charles Wesley, ed. Thomas Jackson (London: John Mason, 1849), 1788, 34.

[^22]: George Whitefield, Letter to John Wesley, December 1760, in The Works of George Whitefield, vol. 3 (London: Edward and Charles Dilly, 1772), 56.

[^23]: John Wesley, Sermon 93: On Knowing Christ after the Flesh, in The Works of John Wesley, vol. 2, ed. Albert C. Outler (Nashville: Abingdon Press, 1985), 12.

[^24]: John Wesley, Journal, vol. 18, The Works of John Wesley, 4:92.

[^25]: John Wesley, Letter to Alexander Mather, February 6, 1779, in The Letters of the Rev. John Wesley, ed. John Telford, vol. 7 (London: Epworth Press, 1931), 265.

[^26]: John Wesley, Sermon 39: Catholic Spirit, in The Works of John Wesley, vol. 2, ed. Albert C. Outler (Nashville: Abingdon Press, 1985), 81–102.

[^27]: John Wesley, Primitive Physick, iv.

[^28]: John Wesley, Preface to Hymns and Sacred Poems (1739), in The Works of John Wesley, vol. 1, ed. Albert C. Outler (Nashville: Abingdon Press, 1984), preface.

[^29]: John Wesley, Letter to a Preacher, 1780, in The Letters of the Rev. John Wesley, vol. 7, 120.

[^30]: John Wesley, Journal, vol. 18, The Works of John Wesley, 4:92.

[^31]: D. Martyn Lloyd-Jones, The Puritans: Their Origins and Successors (Edinburgh: Banner of Truth Trust, 1991), 208.

[^32]: Arnold A. Dallimore, George Whitefield: The Life and Times of the Great Evangelist of the Eighteenth Century, vol. 2 (London: Banner of Truth Trust, 1980), 456.

[^33]: Charles H. Spurgeon, Lectures to My Students(London: Passmore and Alabaster, 1875), 45.