The time of Wesley's greatest experiences and maturation

 

 

Wesley's 30s were very rich in experiences, discoveries and maturation that laid the foundations of his missionary practice

 

 

Odilon Massolar Chaves

 

 

 

 

 

 

 

Copyright © 2024, Odilon Massolar Chaves

All rights reserved to the author.

It is allowed to read, copy and share for free

Article 184 of the Penal Code and Law 96710 of February 19, 1998.

Books published in the Wesleyan Library: 233

Books published by the author: 356

Booklets: 3

Address: https://bibliotecawesleyana.blogspot.com

Translator: Google

 www.onlinedoctranslator.com 

All glory to God!

-----------------

Odilon Massolar Chaves is a retired Methodist pastor, with a doctorate in Theology and History from the Methodist University of São Paulo.

His thesis dealt with the Methodist revival in England in the eighteenth century and its contribution as a paradigm for our days.

He was editor of the official Methodist newspaper and coordinator of the Theology Course

 

 

 

Index

 

 

·      Introduction

·      Time of the Holy Club

·      His father's helper at Epworth

·      Missionary journey

·      Warm Heart Experience

·      Trip to Germany to meet the Moravians

·      The Methodist Pentecost

·      Start in Bristol outdoors and with crowds

·      Beginning of travel to other countries

 

 

 

Introduction

 

 

"The Time of Wesley's Greatest Experiences and Maturation" is a book that addresses Wesley's life and ministry in his thirties.

Wesley's 30s were very rich in experiences, discoveries and maturation.

It was the period when he was still with the Holy Club and helped his father for a time in the parish at Epworth.

Wesley turned 30 on June 28, 1733.

That was when, at the age of 32, in 1735, he decided to go as a missionary to Georgia. And at the age of 34, in 1738, before he turned 35, he had the experience of a warm heart.

They were times of great spiritual richness, with a warm heart and the Methodist Pentecost. It was time for searching, when he went to Germany, at the age of 35, to get to know the Moravians, who had impressed him so much on his trip to Georgia.

It was when Wesley also preached for the first time in the open air in Bristol, in 1739, to crowds and saw, for the first time, the supernatural facts happen in his preaching.

That was when he decided to go preach in other countries, first going to Wales, in 1739, at the age of 36.

In his 30s, it was a time of spiritual maturation.

 

The Author

 

Time of the Holy Club

 

 

The beginning of the Holy Club's activities was in the late winter of 1729, when Bob Kirklam left his society and began to meet with Wesley and Morgan regularly. ^[4]

The Holy Club emerged "in 1729, with Charles Wesley, William Morgan and Bob Kirkham, who began to meet very regularly and to encourage each other for certain religious and academic activities. From June of the same year, with the return of John Wesley, the group was strengthened and organized definitively".^[5]

Wesley starts to participate in the Clube Santo

Wesley was 26 years old when he joined and led Clube Santo. He would stay until 1735, at the age of 33, when he went as a missionary with Charles Wesley, to Georgia.

 Charles's word in May, 1729, that he had persuaded a colleague to join him in earnest study and attend church weekly, encouraged John to visit Oxford, where he arrived on his birthday, June 17. During the next two months, John, Charles, Charles's friend William Morgan (and occasionally his old friend Bob Kirkham) encouraged each other in their academic and religious pursuits, meeting occasionally for study and going to church every week. John's diary shows that these meetings between friends, during these ten weeks he spent at Oxford in the summer of 1729, were not regular; But the seeds of an organizational model began to germinate during this period."^[6]

Writing to William Morgan's father, Wesley said: "In November, I729, at which time I took up residence at Oxford, his son, my brother, myself, and one more, agreed to spend three or four nights in a week together. Our project was to read the classics, which we had previously read in private in common evenings, and on Sunday some book in divinity."^[7]

 Morgan's influence

Wesley's vision as an organizer was also put into practice when William Morgan,[8] an Irishman and one of the participants of the Holy Club, suggested that prisoners and convicts in Castle Prison be visited. The young Irishman also began to bring children from poor families in Oxford.^[9]

Morgan was the planner of much of the social work in early Methodism.^[10]

At this stage, they were called the Holy Club, Bible Moths and Methodists.^[11]  Little by little, new members, both professors and students, participated in the meetings.

On August 14, 1730, the Wesley brothers accompanied Morgan on the visit to the prisoners. "In December 1730, the group expanded its activities to include visitation of the inmates of the prison in the city at the North Gate (Bocardo)."^[12]

Morgan was the planner of much of the Methodists' welfare scheme, and he also began to bring children from poor families into Oxford, at least as early as the spring of 1731. John soon realized that the situation required permanent organization, and by the end of June 1731, he hired Mrs. Plat to take care of the children. The Methodists, however, continued to take an active interest in and share in the progress of the children."^[13]

Self-examination

The Oxford Methodists had their actions guided to a self-examination each day. They observed if they were loving God more, their neighbor, if they had more humility, mortification, self-denial, meekness and gratitude.^[14]

The meetings

"It was their custom to meet most evenings, either in their room or in one of the others, where after a few prayers (the main subject of which was charity), they ate supper together, and read some book. But the main business was to review what each one had done that day, in search of their common project, and consult the steps that should be taken next."^[15]

The commitment

"The commitment included several particularities: talking to young students, visiting prisons, instructing some poor families, taking care of a school and a parish workhouse. They have put a lot of effort into the younger members of the University, to rescue them from bad company, and to corner them into a sober and studious life... Some or others went to the Castle every day, and another more commonly to Bocardo; whoever came to the Castle was to read in the Chapel to as many prisoners as he attended, and converse with the man or men he had taken part in command."^[16]

Christ Church and Lincoln College

"The first Wesleyan group to be called Methodist met at Christ Church in Oxford."^[17]

The Church of Christ is a college in Oxford belonging to the Anglican Church founded in 1546 by King Henry VIII.

It was the place where Wesley, Charles and some members of the Holy Club studied, the largest college in Oxford.^[18]

Benjamin Ingham was from Queen's College, Oxford.^Charles  Kinchen was educated at Corpus Christ College, Oxford.John Gambold was from Christ Church College, Oxford, etc.

Later, Wesley was elected a fellow of Lincoln College at Oxford to be ordained a priest in the Church of England. "As a scholar, Wesley was guaranteed a room, meals, students to teach, and an annual stipend for life as long as he remained single."^[21]

Wesley and Charles Wesley "were ordained in Christ Church Cathedral when they were Anglicans."^[22]

Central point

What was the central point of the spirituality of the Oxford Methodists?

It was the religion of the heart, the interior life, that leads to a holy life, which are pietistic characteristics: "It was, then, an interior state of the soul reflected in (and measured by) its Christian lifestyle."^[23]

Another characteristic of the Oxford Methodists was that the various rules and methods which directed the activities of the Methodists usually originated with John Wesley's group after they had been tested.^[24]

Wesley's godly commission was for the purpose of saving his own soul.^[25]  For this purpose he then went to America in 1735.

"It is estimated that between 1729 and 1735 about forty-five individuals were involved in Methodist activities at the university. Their subsequent careers are in many cases difficult to trace, although most were ordained and acquired Anglican life, such as Robert Kirkham (c.1708-1767), an early member of the Holy Club." ^[26]

 

 

His father's helper at Epworth

 

 

Wesley was baptised as a child at his father's church, St Andrew's in Epworth.[1] 

"The Old Rectory at Epworth was the home of the Wesley family until 1735. It was rebuilt after a fire destroyed the original building in 1709."^[2] 

After attending Charterhouse School in London, Wesley went to Christ Church, Oxford, where he received a bachelor's degree in 1724 and a master's degree in 1727. ^[3] 

Wesleye was ordained a deacon in the Church of England in 1725 and then ordained a priest in 1728. He became his father's parish priest in Wroot parish and remained in the post for two years before returning to Oxford. ^[4] 

"In August, 1727, he became his father's curate, living and officiating chiefly at Wroot, making visits to Oxford, where he was ordained a priest (22 September, 1728) by Bishop Potter. He was greatly impressed by a saying by Thomas Haywood (d. 1746), who examined him, to the effect that to enter the priesthood was to "defy all mankind." He paid a visit to Staunton, Worcestershire, the home of Betty Kirkham, Robert Kirkham's sister. Around this time he read William Law's 'Christian Perfection' (1726), followed by his 'Serious Call' (1729). These writings helped him to set a higher standard for religious life, and 'everything appeared in a new vision.' Wesley, in July 1732, met Law personally at Putney, and was introduced by him to the Theologia Germanica and other books of the same class. His break with the mystics in the afterlife was complete. Jacob Boehme treated him as a 'Fustian' and Swedenborg as a madman. His stern 'Letter' (1756) to Law was never reprinted in full.[5] 

Samuel Wesley was pastor of St. James's Church in Epworth for 39 years. 

Samuel wanted one of his sons to take up the ministry at Epworth. "Then Samuel asked John to leave Oxford and take his place as pastor of St. James's Church. John responded with a letter giving 26 reasons why he couldn't do it. Most of the reasons had to do with the fact that it was better for his soul if he stayed at Oxford." ^[6] 

By November 1734, Samuel was anxious to see Wesley appointed as his successor at Epworth. "His brother Samuel, who had refused the office, wrote strongly, almost angrily, to ask John for obedience. But Wesley was moved neither by his father's entreaties nor by his brother's arguments. He thought there were more good things to be done at Oxford and that he could do it. The correspondence extended until February 1734-5. However, it appears from a letter dated 15 April (when his father was dying) that he had requested Epworth's succession; Edmund Gibson, bishop of London, was 'the obstacle' to his promotion."^[7] 

Samuel's last words were addressed to his sons. To John, he said, "The inward witness, son, the inward witness, that is the proof, the strongest proof, of Christianity."

To Charles, he said, "Be firm. The Christian faith will surely revive in this kingdom. You'll see, though I won't." ^[8]

Samuel Wesley died on April 25, 1735.

 

Missionary journey

 

Wesley wrote in his diary on Tuesday, October 14, 1735, of his traveling companions: "Mr. Benjamin Ingham, of Queen's-College, Oxford, Mr. Charles Delamotte, the son of a merchant in London, who had volunteered a few days before, my brother Charles Wesley, and I, took boat to Gravesend, to embark for Georgia." [3]

Purpose of going to Georgia

Wesley completed by speaking of the purpose of going to Georgia: "The motive which led us to leave our native land, was not to escape privation (God had given us enough material blessings) nor to gain the refuge of riches or honors; but simply this – to save our souls: to live exclusively for the honor and glory of God. In the afternoon, we found the ship Simmonds and embarked immediately." [5]

On Wednesday and Thursday, said Wesley, "we passed with one or two of our friends, partly on board and partly on land, exhorting each other to shake off all their weights, and to run with patience the race that lay before us." [6]

Learning German

On Friday, October 17, 1735, Wesley began "to learn German, to converse with the Germans, six twenty of whom we had on board. On Sunday, with clear and calm weather, we had morning service in the deck room. I have now first preached ex tempore, and then administered the Lord's Supper to six or seven "people," little flock. May God increase it!", said Wesley. [13]

Fasting

On Monday, the 20th, Wesley and his companions fasted. He said, "we totally set aside the use of meat and wine, and limited ourselves to plant foods, mainly rice and biscuits. In the afternoon, David Nitchman, bishop of the Germans, and two others began to learn English. O let us be not of one tongue only, but of one mind and of one heart!" [14]

Common way of life

Wesley described the routine that came to exist between them on the trip: "Now we begin to be a little regular. Our common way of life was this. From four in the morning until five, each of us used private prayer. From five to seven we read the Bible together, carefully comparing it (so that we would not lean into our own insufferables) with the writings of the older ages. At seven we had breakfast. At eight there were public prayers. From nine to twelve I generally learned German, and Mr. Delamotte, Greek. My brother wrote sermons, and Mr. Ingham instructed the children. At twelve o'clock we met to give an account to each other of what we had done since our last meeting and what we planned to do before the next one," Wesley said.

There were several spiritual activities during the trip, some scheduled and others that emerged:

Exhorting one another

On Wednesday and Thursday, October 15 and 16, 1735, Wesley said, "we passed with one or two of our friends, partly on board and partly on land, exhorting each other to shake off all weights, and to run with patience the race that lay before us." [19]

On Monday, October 20, Wesley and his companions fasted. He said, "we totally set aside the use of meat and wine, and limited ourselves to plant foods, mainly rice and biscuits. In the afternoon, David Nitchman, bishop of the Germans, and two others began to learn English. O let us be not of one tongue only, but of one mind and of one heart!" [20]

Wesley baptizing

On November 16, 1735, "Wesley said that Thomas Hird, and Grace, his wife, with their children, Mark, aged twenty-one, and Phebe, about seventeen years old, late Quakers, were, at his oft-repeated wish, and after careful instruction, admitted to baptism." [21]

Wesley distributed books

Wesley recorded in his diary on Thursday, November 20, 1735: At the Yarmouth anchorage, "we distributed a few books among the many who were there, who received them with every possible expression of thanks." [22]

Guidance on the Lord's Supper

Wesley recorded in his diary that on Friday, November 21, "one recovering from a dangerous disease, desired to be instructed in the nature of the Lord's Supper. I thought it troubling to her to be the first instructed in the nature of Christianity: and accordingly fixed an hour a day to read with her on Mr. Law's Treatise on

Violent storm and fear of dying

On Saturday, January 17, 1735, there was a headwind. About 9 o'clock, Wesley said, "a higher wave broke over the stern-to-bow ship, entering through the windows of the ceremonial cabin where three or four of us were, and enveloped us on all sides. However, a small chest of drawers with a mirror protected me from the main shock."[42]

Wesley further reported: "About eleven o'clock I lay down in the great hut, and for a short time fell asleep, though very uncertain whether I should awake alive, and very ashamed of my indifference to die. Oh, how pure of heart must he be, that he would rejoice to stand before God for a time of warning! In the morning he rebuked the winds and the sea, and there was a great calm," Wesley said. [43]

Wesley decides to go to the Moravians

"I had long observed the great seriousness of his behavior"

On January 25, 1736, Wesley said: "At seven o'clock I went to the Germans. I had already observed long before the great seriousness of his behavior. Of their humility they had given continual proof, performing those servile offices for the other passengers which none of the Englishmen would assume; for which they desired, and would receive, no payment, saying, "It was good for their proud hearts," and "The loving Saviour had done more for them." ^[52]

The Meekness of the Moravians

"And every day they gave them opportunity to show meekness"

Wesley commented on the attitudes of the Moravians on the journey: "And every day he had given them occasion to show meekness which no injury could move. If they were pushed, struck, or thrown down, they got up again and went away; but no complaint was found in his mouth." ^[58]

Singing softly

Once, said Wesley, "the half of the Psalm, whereby their work began, a wave broke upon the ship, broke the mainsail in pieces, covered the ship, and sprawled between the decks as if the great deep had already swallowed them up,"^[59]  said Wesley.

Then a terrible cry was heard among the English, but "the Germans sang calmly," Wesley wrote in his diary. ^[60]

Without fear of dying

"I asked one of them afterwards," said Wesley, "Weren't you afraid?" He replied, "I thank God, no." I asked, "But weren't your women and children afraid?" He replied softly, "No; Our women and children are not afraid to die."^[61]

The difference in the hour of trial

"Soon after, I went to his neighbors," said Wesley, "who wept and trembled, and showed them the difference, in the hour of trial, between one who fears God and one who fears not. At midnight, the wind ceased. This was the most glorious day I had ever seen."^[62]

Coming to America

"God Brought Us All Safe to the Savannah River"

America in sight

Wesley began to see America. He said "the trees were visible from the mast and, after noon, from the main deck. In the evening's lesson were these words: A great and effectual door is opened. Oh, that no one would close it!" ^[69]

Savannah River Insurance

On Thursday, February 5, 1736, between two and three in the evening evening We dropped anchor near Tybee Island, where the pine woods, running along the coast, made a pleasant prospect, showing as if it were the spring bloom, in the depths of winter." ^[70]

"The Savannah River forms the boundary between the states of Georgia and South Carolina, draining a 10,577-square-mile watershed."^[71]

Stepping on American soil for the first time

"Mr. Oglethorpe took us to ascending terrain, where we all knelt to give thanks"

On Thursday, February 6, 1736, "about eight in the morning, we set foot for the first time on American soil. It was a small uninhabited island, against Tybee. Mr. Oglethorpe took us to ascending terrain, where we all knelt to give thanks." ^[72]

"We call our little flock to pray"

"He then took the boat to Savannah. When the rest of the people came to the shore, we called our little flock to pray," Wesley said.

Lessons from Wesley

"Several parts of the second lesson, Mark VI were wonderfully suited for the occasion; in particular, the account of the courage and sufferings of John the Baptist; our Lord's instructions to the first preachers of his gospel and his toil on the sea, and deliverance with those comfortable words, It is I, be not afraid." ^[74]

On February 6, 1736, John Wesley landed on the island of Peepe.^[75] "He preached to his traveling companions his first sermon on American soil." ^[76]

On Saturday, February 7, 1736, Mr. "Oglethorpe returned from Savanna, with Mr. Spangenberg, one of the shepherds of the Germans. I soon found out what spirit he was from; and asked him for advice concerning my own conduct." ^[77]

Wesley carried out his ministry in Georgia with all dedication. But both Wesley and Charles Wesley returned to England frustrated.

Wesley left Georgia on December 2, 1737.^[86]

 

Warm Heart Experience

 

Wesley had led a young students' club that sought holiness since 1729.

Wesley published, in 1733, Collection of Models of Prayer for Every Day of the Week. Therefore, Wesley was converted in the sense that we now consider a conversion. He did have many doubts before 1738. Moreover, his disastrous pastoral work in America had increased this doubt, but he did not seek conversion but sanctification. Writing about the year 1733, Wesley said:

 "In the same year I published (the first time I tried to publish anything), for the use of my students, a 'Collection of Forms of Prayer'. And in this work I spoke explicitly of giving "my heart and life totally to God." This was then, as it is now, my idea of Perfection. . . ."

In the face of the failures he experienced in America, Wesley was very critical of himself and then noticed that his heart was corrupted.

Faced with this picture, Wesley perceived more clearly the state of his heart. Therefore, he said that he learned in America that his heart was corrupted:

 “(...) that I have fallen short of the glory of God; that my heart is completely corrupted (...)."

Wesley left Georgia with bitterness and disappointment. As a positive, he became more cautious. He had learned to know from the Moravians God's fatherly direction; had overcome his fear of the sea. In addition, he had met many people who, like him, sought holiness and wanted to serve God.

Awareness of his situation led him to seek help and humble himself. He met a Moravian named Peter Bohler who taught him about living faith. Wesley said:

“(...) surprised me more and more with the explanation he gave me of the fruits of living faith, the holiness and happiness which he claimed attended such faith."

The Moravians said that there are no degrees of faith. Either you have faith or you don't. Wesley did not have the faith that the Moravians had, so he thought he was an unbeliever. Peter Bohler taught him about living faith.

Wesley was sad that his friends had had experiences with God and he had not yet. George Whitefield had had a spiritual experience in 1735, and Benjamin Ingham had also experienced a transformation. Charles Wesley had also felt a "throbbing of the heart" on May 21, 1738, but John Wesley had not yet had his experience.

Wesley was conscious of the state of his heart. He knew he needed an action from God in his life. He had learned that living faith could restore his life. Through the influence of the Moravians, Wesley thought that he had no faith and that he was an unbeliever. He learned that he must have a living faith.

Faced with the crises, Wesley decided to seek out the Moravians, who had shown him a superior faith.

 "A week after returning to England, Wesley met with Peter Bohler, a Lutheran minister (later ordained by Zinzendorf to the Moravian ministry) who had recently arrived from Germany and was on his way to America. Wesley's contact with Bohler during the next four months would provide models for both the spiritual renewal and the organizational development of Methodism."

Wesley, however, remained concerned about the lack of assurance of faith, which had become evident in his voyage during the two ocean crossings. Wesley's life began to take a new turn when he unwillingly went to a society meeting on May 24, 1738. In the service, someone commented on the change that God works through faith in Jesus. 

 Wesley described his experience as follows, when he said he felt his heart warm:

 “(...) I felt that I now trusted in Christ, in Christ alone, for salvation; and I was given assurance that Christ had forgiven my sins, even mine, and that I was saved from the law of sin and death."

Wesley was still 34 years old. On June 28 he turned 35.

 

Trip to Germany to meet the Moravians

 

 

Wesley made a pilgrimage to Germany in 1738. He was 35 years old.

Its purpose was to meet holy men and understand more about the faith and spiritual practice of the Moravians. To know, learn and deepen spiritually.  These were Wesley's main purposes in his pilgrimage to the Church of the Moravians in Germany.

It is a former region of Czechoslovakia. It is currently part of the Czech Republic.

The eastern part of the Czech Republic is made up of Moravia and Silesia.

What is pilgrimage?

"Pilgrimage is not just walking to a certain place, it is carrying out this mission for something greater that moves and inspires you to be a pilgrim. It is to have the goals of finding your essence and your values, to seek the meaning of existence and to evolve spiritually."^[9]

Wesley met the Moravians in Germany, especially in Marienborn and Herrnhut. "John Wesley traveled to Germany, specifically to see Herrnhut in Saxony, as he wished to experience the spiritual life of the Moravian congregation."^[10]

After Holland, "he visited for the first time the abode of Count Zinzendorf in Marienborn; then he went to Herrnhut."^[11] 

Wesley had a spiritual purpose in his journey to the stronghold of the Moravians: "And I hoped that conversation with these holy men, who were themselves living witnesses of the full power of faith, and yet able to bear with those who are weak, would be a means, under God, of establishing my soul in such a way, that I might continue from faith to faith,  and from strength to strength.^[12]

Wesley had meetings with leaders and participated in several meetings with the Moravians of Herrnhut, Germany. ^[13]

"The Moravians are a pietistic community of brothers, properly called Unitas Fratrum, which emanated from a refugee village organized by Zinzendorf in Herrnhut (Saxony, Germany)."^[14]

In the eighteenth century, Herrnhut was the center of the Moravian movement in Europe.^[15]

Wesley learned a lot from the Moravians, about the Bands, the Feast of Love, evangelism, the life of holiness, etc.

There was a difference: "For Zinzendorf, it is very important to understand that all holiness belongs to Christ. For Wesley, all holiness is made possible by Christ."^[16]

Wesley was especially in two places in 1738 where he lived with the Moravians: Marienborn and Herrnhut.^[17]

Wesley and his companions had a lot of difficulty getting into some cities in Germany. There was a very strict control and, according to Wesley, there was a lot of lack of hospitality.

"After the visit to Herrnhut, he developed an intense evangelistic activity, beginning as an open-air preacher in Kingswood and Bristol, preaching to miners outside their coal mines."^[18]

 

 

The Methodist Pentecost

 

 

 

John Wesley believed in and taught about the personality of the Holy Ghost. He is not just a spirit. The Holy Spirit is a person.

"A reading of the Wesleys' Hymns in the Trinity reveals a conception of the Holy Spirit as 'a living, active, 'personal' presence that enters into an intimate interpersonal friendship with man ...^[19]

More than a power, an energy or a gift, the Holy Spirit is a person and is part of the Trinity: God the Father, God the Son, God the Holy Spirit. We can say that He is God in us.

On the vigil of December 31, 1738 to 1739, what some call the Methodist Pentecost took place: "At the turn of the new year, during a night of vigil in the celebration of the feast of love, the power of God came powerfully upon the Fetter Lane group, in such a manner that many cried out with extraordinary joy and many fell to the ground."^[20]

In this group were John and Charles Wesley and about sixty other Methodists, who fearfully sang the song that says, "We praise Thee, O God, we acknowledge Thee as Lord."

Wesley thus recorded in his Diary: "Mr. Hall, Hinching, Ingham, Whitefield, Hutching, and my brother Charles were present at our love-feast at Fetter Lane with about 60 of our brethren. About three o'clock in the morning, while we were continuing in instant prayer, the power of God came mightily upon us, so that many cried out for joy, and many fell to the ground. As soon as we have recovered some of that astonishment and wonder at His majesty's presence, we burst forth with one voice: 'We praise You, O God, we acknowledge that You are Lord. '"^[21]

Wesley was 35 years old when he experienced Pentecost.

For Wesley, the Holy Spirit can come upon people "like a torrent as they experience the overpowering power of saving grace ... . . But He works in others in a very different way: He exerts His influence in a delicate way, refreshing as the silent dew."^[22]

George Whitefield, who was at this vigil, said the following about the days after this event:

"In fact, it was a Pentecostal time, sometimes whole nights were spent in prayer. Often we have filled ourselves with new wine, and have often seen them oppressed by the Divine Presence, and crying, "Will God indeed dwell with men on earth? How terrible this place is! This is none other than the house of God and the gate of heaven^!"[23]

According to some historians, "between 1738 and 1791, 1.25 million people were converted to Christ.

►The outpouring of the Holy Spirit during Fetter Lane's Night Watch Service on December 31, 1738 – January 1, 1739, was the spiritual inauguration for the Wesleys' public ministry and the beginning of the Methodist Church.

►The subsequent revival that spread crossed denominational lines and involved all segments of society. In 1928, Archbishop Randall T. Davidson wrote that Wesley practically changed the outlook and even the character of the English nation.^[24]

Some writers of the Holiness Movement in the late twentieth century believed that this was the time for Wesley to have attained Christian holiness or perfection.

This experience is also considered to be confirmation of the coming of the "Awakening," which was a spiritual renewal in the English-speaking churches during the 1930s and 1740s. In the colonies in America it was called the "Great Awakening".^[25]

 

 

 

Start in Bristol outdoors and with crowds

 

In February 1739, Wesley was 35 years old. On June 28, Wesley turned 36.

It was in 1739 that George Whitefield began preaching in the open air in Bristol and attracted immense crowds.

He "asked his friend, John Wesley, to continue his work at Bristol. At first, Wesley was reluctant to preach outdoors because the Church disapproved of such behavior, but later he became convinced of his value when he saw the impact Whitefield was making."^[26]

On Monday, April 2, Wesley went to a brickyard in the St. Philips area and preached to a crowd of about three thousand people: "At four o'clock in the afternoon I submitted to be more vile, and proclaimed on the highways the good news of salvation," Wesley said.

And so it was that Wesley's preaching to crowds and the development of Methodism in Bristol began.

The importance of Bristol

For Latin American theologians, Wesley's third conversion, in Bristol in 1739, was more remarkable.

What was the importance of Bristol?

"Bristol was the epicentre of the double agricultural and industrial revolution of the eighteenth century, with its displaced peasants with their artisans and labourers, their miners and traders, in one of the vital centres of the British Empire in full manufacturing and commercial expansion."^[27]

The city of Bristol had about 50 thousand inhabitants. It was surrounded by coal mines that helped stimulate the growing industrial revolution. It was the leader in the kingdom and the main port for trade with North America and the West Indies. It imported tobacco and sugar and exported manufactured products.^[28]

One cannot forget Bristol's effective participation in the slave trade. "Bristol's participation in the slave trade extends at least until the eleventh century. Irish and English slaves were routinely sold at the port from this time until the 1100s.

Bristol's official involvement in the transatlantic slave trade began in 1698 (...)".^[29]

Wesley condemned, wrote, and supported leaders against slavery in England.

It was in Bristol that the crowds responded to the calls of George Whitefield's preaching.^[30]

Likewise, Wesley was in direct contact with the masses. This meant a radical change in his ministry, his approaches, and his own theology.^[31]

Thomas Maxfield, who was one of the leaders of the Methodist movement, had an emotional experience with the preaching of John Wesley, in Bristol, in 1739.^[32]

It was in Bristol that the first Methodist chapel was founded.^[33]

The chapel "was built in 1739 under the direction of John Wesley—he called it "our New Room at the Horse Fair"—making it the oldest Methodist chapel in the world. Above the chapel are the rooms in which Wesley and other preachers stayed. The chapel includes a two-story pulpit, which was common at the time, and an octagonal lantern window to reduce the amount paid in window tax. In addition to meetings and worship, the New Room was used as a dispensary and classroom for the poor people of the area. The benches and benches were made of old ship wood. The Methodist groups of Baldwin and Nicholas Street united to form the United Society, which met in the New Room beginning June 3, 1739."^[34]

Bristol is considered the birthplace of the Methodist movement.

"Methodism was really born in Bristol. After the comforting experiences of the Wesley brothers that led them from law to grace, John reluctantly (and Charles even more reluctantly) followed the encouragement of his friend George Whitefield to preach in the open air.

The main site associated with this is "Hanham Mount, about four miles east of Bristol city centre, and from that point the Methodist movement grew exponentially".^[35]

Wesley preached in the months of April, May, and June 1739 to a total of 131,800 people in Bristol.

 

Beginning of travel to other countries

 

Charles Wesley visited Wales 11 times between 1741 and 1748, including his travels through Wales on two trips to Ireland.

John Wesley visited Wales for the first time in 1739 at the invitation of Howel Harris when he was 36 years old.

Wesley was in Wales on several occasions from 14 October 1739 to 24 October 1790.^[36]

In 1739, Wesley moved to Bristol, but soon began to travel to other parts of England. In 1739 he travelled to Wales. "In 1747 he travelled to Ireland and in 1751 to Scotland".^[37]

Wesley had to live with an environment different from the missions in other countries, especially in relation to language and Calvinism.

Early on, in 1739, in one of Wesley's first sermons, he showed how God exalted Jesus to be a Prince and a Savior, to give repentance and remission of sins.

The Welshman Howel Harris was an instrument for Wesley to visit and develop his ministry in Wales, despite the fact that he was of the Calvinist line. In the end, there was a Calvinist and an Arminian Methodist Church in Wales.

Wesley acted with diplomacy in everything, being a knight, a prince in Wales.

There was persecution of the Methodists in Wales and Wesley, as a prince, had to write, in 1744, a letter to King George II called "A humble message from the Societies of England and Wales from those who in derision are called Methodists".

It was not until 1800 that Thomas Coke sent Welsh-speaking Methodist preachers to Wales.

Wesley enjoyed an excellent lodging in a famous castle of Fonmon (cover with the castle and the Jones family) owned by earnest Methodists, who paved the way for his preaching in the country.

On August 25, 1763, in Wales, Wesley matured and said he was more convinced than ever of the importance of discipleship, of bands.

For him, preaching without uniting those who are awakened and training them in the ways of God, is only generating children for the murderer.

 

 

 

 

 

 

 

 

 

 

 

 

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[1] https://www.bbc.co.uk//humber/content/articles/2007/09/18/john_wesley.shtml

[2] https://www.bbc.co.uk//humber/content/articles/2007/09/18/john_wesley.shtml

[3] https://www.bbc.co.uk//humber/content/articles/2007/09/18/john_wesley.shtml

[4] https://www.bbc.co.uk//humber/content/articles/2007/09/18/john_wesley.shtml

[5]https://www.historyhome.co.uk/ people/wesley.htm

[6] https://www.sgaumc.org/newsdetail/john-wesleys-fathers-death-april-25-1735-1411702

[7] https://www.sgaumc.org/newsdetail/john-wesleys-fathers-death-april-25-1735-1411702

[8] https://www.sgaumc.org/newsdetail/john-wesleys-fathers-death-april-25-1735-1411702

[9] https://travelness.com.br/o-que-e-peregrinacao-e-quais-tipos-existem/

[10] https://www.researchgate.net/publication/ 273188035_A_Note_on_John_Wesley's_Visit_to_Herrnhut_in_1738

[11] https://www.theatlantic.com/magazine/archive/1871/03/john-wesley/630650/

[12] https://media.sabda.org/alkitab-10/library/collect/wesley_c/wes_ww01.pdf

[13] https://www.jstor.org/stable/41179412

[14] http://missionaries.griffith.edu.au/missionary-training/moravians-herrnhut-1722-1869

[15] There was a difference between two Moravian groups: the Salzburgers who followed the teachings of August Hermann Francke and Samuel Urlsperger, originating in the tradition of Phillipp Jacob Spener and the University of Halle and the Moravians who followed the teachings of Spangenberg and Nicholas Ludwig von Zinzendorf. HEITZENHATER, Richard P., Wesley and the People Called Methodist, Editeo-Pastoral Bennett, 1996, p. 60.

[16]https://www.umnews.org/en/news/a-little-known-big-influence-on-john-wesley

[17] https://artigos.wiki/blog/de/John_Wesley_(Prediger)

[18] Ditto.

[19] STAPLES, Rob L. John Wesley's doctrine of the hole Spirit. https://iliff.instructure.com/courses/1439137/files/.../download?.

[20] Ibid., p. 90. This experience is cited by some Charismatics and Pentecostals as the experience of the Baptism with the Holy Spirit or anointing of the Spirit. In the book Heroes of Faith it is written about this experience: "This anointing of the Holy Spirit greatly expanded Wesley's spiritual horizons" (BOYER, Orlando. Heroes of Faith. Rio de Janeiro: CPAD, 1986, p.68).

[21] https://en.m.wikipedia.org/wiki/Fetter_Lane_Society; Telford, John (1947). The Life of John Wesley. London: The Epworth Press. p. 394. ISBN 0-88019-320-4. pp117.

[22] BUYERS, Paul Eugene. Diary of John Wesley. São Paulo, Methodist Press, 1965, p.95.

[23] http://romans1015.com/tag/fetter-lane-revival/;  John Gillies, Memoirs of the Life of George Whitefield, p.34

[24] http://romans1015.com/tag/fetter-lane-revival/

[25] http://www.revempete.us/research/holiness/johnwesley.html

[26] https://www.newroombristol.org.uk/content/uploads/2017/04/A_brief_guide_to_the_New_Room.pdf

[27]"John Wesley the Evolution of Protestantism" (Llama apub Bonino et al, p.120).

[28] HEITZENHATER, Richard P., Wesley and the People Called Methodist, Editeo-Pastoral Bennett, 1996, p.98-9.

[29] https://www.bristolmuseums.org.uk/stories/bristol-transatlantic-slave-trade/

[30] Whitefield's preaching impressed Wesley, who was accustomed to the mode of decency and order. He saw his companion preach to 30,000 people and changed his thinking, even grudgingly. There were physical manifestations in the cults, whose emotional appeals came from the emotional influence of the Pietist whose emphasis was on repentance, confession and change of life (HEITZENHATER, Richard P., Ibidem, p.98-101).

[31] Ibidem, p.121.

[32] REITZENHATER, Richard P., Ibidem, p.115.

[33]https://www.gettyimages.ie/detail/news-photo/ john-and-charles-wesley-preaching-in-the-open-air-at-news-photo/463896201

[34]https://www.gpsmycity.com/attractions/john-wesleys-chapel-and-new-room-museum-19450.html

[35]https://www.methodist.org.uk/our-faithlife-and-faith/pilgrimage/pilgrimage-events/a-bristol-pilgrimage/

[36] https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?referer=&httpsredir=1&article=1864&context=auss

 

[37] https://localhistories.org/a-brief-biography-of-john-wesley/