Wesley's preacher, biographer, and physician
Based on
Dr. John Whitehead's book "The Life of the Rev. John Wesley"
Odilon
Massolar Chaves
Copyright © 2026, 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 Digital
Library: 827
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Address: https://bibliotecawesleyana.blogspot.com
Cover: John Whitehead's
book "The Life of Rev. John Wesley"
Odilon Massolar Chaves is a
retired Methodist pastor, with a doctorate in Theology and History from the
Methodist University of São Paulo.
Son of Rev. Adherico
Ribeiro Chaves and Roza Massolar Chaves.
He is married to RoseMary.
He has two daughters:
Liliana and Luciana.
His thesis dealt with the
Methodist revival in England in the eighteenth century and its contribution as
a paradigm for our days.
Methodism
diffused knowledge and promoted industry and good order among the lower classes
of the people: it enlightened the most ignorant and reformed the most wicked
(John Whitehead)
============================
Table of Contents
·
Introduction
·
Who was John
Whitehead
· Wesley's letters that exalt
John Whitehead, especially as a physician
·
Wesley's Letters to
Whitehead
· Highlights from the book
"The Life of Rev. John Wesley" by John Whitehead
·
Wesley, the open-air
preacher
· The rise of the Methodists
in great Britain and Ireland during the last thirty years
· The influence of Methodism
============================
Introduction
"Wesley's Preacher, Biographer, and Physician" is a book based especially on John Whitehead's book "The Life of Rev. John Wesley.
John Whiteheadwrote "The Life of the Rev. John Wesley, M.A.", with some account of his ancestors and kinship to which is attached an appendix. A famous two-volume biography released in 1793 and 1796.
We have published part of the book with some highlights including the experience of the warming heart, the trip to Germany, letters to friends, preaching in Bristol, the growth of Methodism, etc.
Of Methodism, at the end of the book, John Whitehead said: "He diffused knowledge and promoted industry and good order among the lower classes of the people: he enlightened the most ignorant and reformed the most wicked." [1]
And he went on to assert that Methodism "had a positive influence on the temporal concerns of the Methodists themselves; many, who were previously in need, can now contribute generously to the relief of others," said John Whitehead. [2]
"Let Methodism be preserved in its original integrity," was a request and warning of the physician and author of the book: "Methodists are not angels, but are, in general, what they profess to be, pious Christians, striving to escape the pollutions that exist in the world and save their own souls. Let Methodism be preserved in its original integrity: let what is wrong in the general system be corrected; and that which is praiseworthy be established and improved: and that his beneficent influence upon the people shall extend farther and farther, until 'the whole earth be filled with his glory,' who is the Author of all our mercies. Amen,"[3] wrote John Whitehead.
A book that was written by someone who lived much of what he wrote.
The Author
============================
Who was John Whitehead
John Whitehead (1740–1804) was an
English Methodist physician and preacher.
"He was born
around 1740, apparently inDukinfield,Cheshire, the son of
parents who had left an older dissenting congregation to join theMoravians(1738). He had a
classical education. Early in life, he became involved with the Wesleys'
movement, having been converted by a Methodist preacher,Matthew Mayer,Stockport. He served as a
lay preacher inBristol.
Whitehead married
and settled in Bristol as a linen merchant. "Successful in business, he
moved to London, where he joined theSociety
of Friends, became a speaker and
ran a large boarding school inWandsworth.” [4]
Physician, preacher and biographer
He was a
"biographer of Wesley. He studied medicine and became a physician at the
former Bethlehem Hospital, Moorfields, London. From 1764 to 1769 he traveled as
a Methodist preacher, returning again to his professional duties."[5]
Wesley thought of him very much. In 1788,
"Wesley sent a letter to Samuel Bradburn, one of the lay preachers, who
was looking after his brother Charles, who was in poor health: With regard to
my brother, I advise him: (1) Whether he goes or not, carry Dr. Whitehead to
him. (2) If he cannot go out, and yet must exercise or die, persuade him
to use [the wooden horse] two or three times a day." [6]
Wesley once said,
"I hope he will be one of the most eminent physicians in Europe."
On Monday,
February 28, 1791, "their weakness rapidly increased, and with their
friends in general greatly alarmed, Dr. Whitehead asked them to call for
another physician. Whereupon Mr. Bradford mentioned his intention to our
honored father, who absolutely refused saying, 'Dr. Whitehead knows my
condition better than anyone, I am perfectly satisfied and shall have no other
doctor.' [7]
Dr. Whitehead's
first medicine to Wesley, "made me quite light; and three or four more
perfected the cure," Wesley said. "If he lives a few years, I hope he
will be one of the most eminent doctors in Europe."[8]
"I give to Thomas
Coke, Dr. John Whitehead, and Henry Moore all the books that are in my study and
in my room in London, and in my studies elsewhere, in confidence, for the use
of the preachers who will labor
there from time to time."
[9]
He was the guest
and preached at Wesley's funeral in 1791.
Whitehead subsequently
published the book, "The Life of the Rev. John Wesley, A. M., With Memoirs
of the Wesley Family: To Which They Are Subordinate, Dr. Whitehead's Funeral
Sermon: And a Comprehensive History of American Methodism."
He wrote several
other books, among them: "Lives of John and Charles Wesley".
"Having served
as a physician to the Methodists for many years, he died at London, March 18,
1804."[10]
His
funeral sermon was preached by Joseph Benson. [11]
Burial
in Wesley's crypt in the City Road chapel.
In
addition to Wesley's life, Whitehead published:
· An
Essay on Freedom and Necessity. . . . By Philaret
[1775], against Augustus
Toplady.
· Philosophically
examined materialism, 1778, against Joseph
Priestley.
·
Tentamen physiologicum ...
sistens novam theoriam de causa reciprocarum in corde et arteriis contractionum, Leiden, 1780.
·
To
Whom It Belongs, 1781, (a broadsheet
Quaker newspaper, signed as "Principle").
· A
report... of a Memorial containing a New Method of Treatment... Puerperal Fever,
1783, (translated from French by Denis
Claude Doulcet, with notes).
· A
Letter on the Difference between the Medical Society of Crane Court and Dr.
Whitehead, 1784
· A
True Narrative of ... the difference between Dr. Coke, Mr. Moore, Mr. Rogers,
and Dr. Whitehead, as to ... the Life of ... Wesley, 1792.
·
A
Defense of a True Narrative, 1792.
·
A
Letter to the Methodist Preachers,
1792.
·
Circular to Methodist
Preachers, 1792. [12]
One of the
executors of the will and keeper of Wesley's private diaries and papers
Writing to Philothea
Briggs, April 12, 1772, Wesley said, "I am glad you are in Bristol soon.
To whom shall I leave my papers and letters [He finally bequeathed, by will, on
February 20, 1789, all his 'MSS. to Thomas Coke, Dr. Whitehead, and Henry
Moore, to be burned, or published as they see fit."
"Great Controversy: Before he passed away in 1791, Wesley left his diaries and private papers in the joint care of Whitehead and two other ministers (Thomas Coke and Henry Moore). Soon after Wesley's death, Whitehead took absolute control of the texts and forbade the other executors from accessing them.
The Biography: Using exclusively Wesley's papers that were
in his possession, Whitehead published the famous work The Life of the Rev.
John Wesley. This episode sparked a bitter legal battle with the Methodist
Church.[13]
In 1797, physician
and writer John
Whitehead returned the documents to their co-executors and was
reinstated into the Methodist Church after years of intense conflict.
Because of
the great friendship and trust that Wesley placed in him, Whitehead was
appointed one of the executors of his wills and keeper of his diaries and
private papers after his death.[14]
Whitehead Quotes
About Wesley's Claims
The experience of the
warmed heart
"Grace transforms us. John Wesley attended a meeting of the
Moravians in London and was amazed to hear Luther's introduction to the reading
of Romans. There, he understood the gospel. He felt strangely attracted to the
Christ who had given His life for him. He exclaimed: "I felt that I
trusted in Christ, in Christ alone for salvation; and the assurance was given
me that He had taken away my sins, even mine, and saved me from the law of sin
and death" (John Whitehead, The Life of the Rev. John Wesley, M.A.
[London: Stephen Couchman, 1793], p. 331).[15]
The world is my parish
"I
consider the whole world as my parish."[16]
Wesley's letters that
exalt John Whitehead, especially as a physician
We
highlight some letters in which Wesley quotes the doctor and preacher.
Let John Whitehead
learn all he can
In a letter to Joseph
Benson on January 2, 1769, Wesley wrote: "In the meantime, let John
Whitehead learn all he can. [Whitehead was then appointed as a preacher in
Bristol." [17]
Dr. Whitehead's
advice
Writing to Zacharias
Yewdull on June 22, 1785, Wesley said, "Let Brother Foster
also come that he may receive the counsel of Dr. Whitehead." [18]
There
is no other doctor like this in England
In
a letter to his niece Sarah Wesley on
March 7, 1788, Wesley said: "It is very probable that this will have the
same effect in my brother's case. But in the meantime, I wanted him to see Dr.
Whitehead. [John Whitehead. See letter of October 15, 1766.] I am convinced
that there is no other such physician in England; though (to confound human
wisdom) he does not know how to heal his own wife." [19]
A famous spa town in
England for Charles Wesley's healing
Writing to Sally, the wife of Charles Wesley, whom he calls "Mrs. Charles Wesley," on August 7, 1788, Wesley said, "Yesterday I was asking Dr. Whitehead whether Harrogate would not be better for Sally than sea-water. He seems to think so; and I wouldn't think much of giving her ten or twenty pounds to make a judgment." [20]
Note: "In the area of healing, Harrogate refers to a famous spa town in the north of England, known historically as "The Living Cure of Britain" for its rich mineral springs. Since the sixteenth century, its springs with medicinal properties have been prescribed for health treatments, rehabilitation and well-being".[21]
Bring Dr. Whitehead
to him
Writing to Samuel Bradburn, March 13, 1788, Wesley says, "DEAR SAMMY,—Concerning my brother, I advise: (1) Whether he will or will not (at least, if he has not already), bring Dr. Whitehead to him." [22]
I hope Dr. Whitehead
has seen you by now
To
Henry Moore, on September 22, 1789, Wesley
said, "DEAR
HENRY,--Let the case of Sally Brown sleep till we meet. I'm afraid that back
pain augurs fever. If so, I hope Dr. Whitehead has seen you already." [23]
Follow his advice
To Adam Clarke, on April 14, 1790, Wesley recommended to him: "I would like you to write a private account of your own state of health to Dr. Whitehead; and follow his counsel on all points except to cease preaching aside." [24]
I wish Dr. Whitehead
to consider his case
Again
he writes to Adam Clarke, February 9, 1791, and says:
"I desire Dr. Whitehead to consider your case, and give you his opinions
on it. I'm not afraid of you doing little, but too much." [25]
March 9, 1791 was the
day set for his burial. The preachers then in London requested that Dr.
Whitehead should deliver the funeral address, and the executors afterwards
approved the appointment.
Wesley's Letters to
Whitehead
Among Wesley's
letters to John Whitehead, we highlight these:
About Being Present
at General Conference
I have considered
what you say about the usefulness of being present at General Conference. And I
think we can go a middle way
To John Whitehead
LONDON, August 15,
1767.
MY DEAR BROTHER,-- As
you wish, you can work in Lancashire for the next year. [His name appears
second among the four Lancashire preachers. William Whitwell was his colleague
in Bristol when this was written. See letter of October 15, 1766.]
I have considered
what you say about the usefulness of being present at General Conference. And I
think we can go a middle way. I will only need a select number of people
present. But I will allow any other itinerant preacher who wishes to be present
with them.
O let us all be alive
to God and thirst for all His image--I am
Your
affectionate brother. [26]
Wesley works to strengthen
the Assistant's hands
'Wherever Mr. Wesley is, he
labors to strengthen the Assistant's hands, and does nothing without advising
him.'
To John Whitehead
LONDON, January 27, 1770.
MY DEAR BROTHER,-- Tell
John Hilton 'wherever Mr. Wesley is, he works to strengthen the Assistant's
hands and does nothing without advising him.' So I don't do anything here
without advising John Pawson. [Pawson was an assistant in London and Hilton in
Bristol.] I believe that his different decision was mainly due to inadvertence.
So come up with an explanation as soon as possible. [27]
Highlights
from the book "The Life of Rev. John Wesley" by John Whitehead
What
the work reveals:
"The Warming Heart" Experience: The book documents one of the most famous moments in Wesley's life: when he attended a meeting of the Moravians in London in 1738. The text records that, upon hearing Martin Luther's introduction to the book of Romans, Wesley felt "trust in Christ alone" and received the assurance of salvation.
Practical Theology and the Universal Priesthood: Whitehead's work unfolds how Wesley valued justification by faith as the basis of his message, which sparked a revival focused on the transformation and sanctification of individuals of all social classes.
The Global Vision of Mission: The biography immortalized the expansive mindset of Methodism by recording one of John Wesley's most iconic quotes: "I regard the whole world as my parish."
The Historical and Family Context: In addition to John's trajectory to 1735, the book includes a detailed account of his family and an extensive biography of his brother, Charles Wesley, fundamental to understanding the development of the hymns and the beginning of the movement."[28]
Wesley's Warm Heart
Experience According to John Whitehead
"In the evening
I was very reluctant to a meeting in Aldersgate Street, where someone was
reading Luther's preface to the Epistle to the Romans. About eight-forty-five,
as he described the change God works in the heart through faith in Christ, I
felt my heart strangely warm. I felt that I trusted in Christ—in Christ
alone—for salvation; and I received assurance that He had taken away my sins,
even mine, and delivered me from the law of sin and death.
"I began to pray
with all my fervor for those who had especially treated me with contempt and
persecuted me. Then I openly testified to all present what I felt for the first
time in my heart. But it was not long before the enemy suggested, 'This cannot
be faith, for where is your joy?'" "I was then taught that peace and
victory over sin are essential to faith in the Captain of our salvation; but
that as for the raptures of joy which generally accompany its
beginning—especially in those who have deeply mourned—God sometimes bestows and
sometimes withholds them, according to the designs of His own will." [29]
Wesley's doubts and
fears after the experience
John Whitehead wrote
in the book "The Life of the Rev. John Wesley": "Mr. Wesley's confidence was often interrupted by doubts
and fears, which, however, lasted a short time, and generally dissipated in
prayer. When we consider the constant changeability of things around us, the
occasions of temptation continually presented to our senses, and the nature of
the human constitution, which is liable to receive, against our will, various
impressions from external things and circumstances, we may say that it is impossible
for us always to enjoy a perpetual uniformity or constancy of pleasant
sensations, and consequently of the same
degree of religious joy." [30]
They do not indicate
any change in our relationship with God, for they are not imputed to us as sin
as long as the Christian disposition is preserved
John Whitehead, as a
physician and preacher, explains this moment: "Strictly speaking, the
whole body of sensations from the sources just mentioned—as well as the
imaginations of the mind which derive from them, whether pleasant or painful,
to the point of melancholy—is no evidence of our Christian state. Therefore the
alterations in these sensations, however frequent or painful they may be, do
not indicate any change in our relation to God, for they are not imputed to us
as sin so long as the Christian disposition is preserved. They differ, indeed,
utterly—in origin, nature, and tendency—from those inward feelings of mind
which inseparably accompany conviction of sin and true justifying faith in
Christ. The latter are produced by the truths of revealed religion—presented to
the understanding, clearly understood, and firmly believed—and, by the
influence of a divine action accompanying them, applied with vigor to our
individual condition. Its nature and tendency are equally distinct from the
sensations mentioned above." [31]
Distinction they
should make between the effects of sensations on the human constitution—caused
by external objects or circumstances—and the true evidences of their acceptance
by God.
John
Whitehead further states: "However, these sensations arising from external
causes—and beyond our control—may, under certain circumstances, intensify to
the point of producing, for a time, a darkening and a heaviness in the most
sincere mind; in which case the comfort or joy that usually accompanies the
state of justification does not..." ... be as strongly felt, nor as
distinctly perceived as before. This is the reason why young converts so often
fall into doubt and perplexity as to their state, simply because they ignore
the distinction they ought to make between the effects of sensations on the
human constitution—caused by external objects or circumstances—and the true
evidences of their acceptance with God." [32]
Doubts and fears are
compatible with justifying faith
"Hence we also
understand the principle by which we can safely say that doubts and fears are
compatible with justifying faith," says John Whitehead.
Mr. Wesley was, at
the time, only a young convert; and, therefore, we cannot be surprised by their
perplexities"
John Whitehead
clarifies: "It may perhaps be said, without incurring the charge of a
critical or condemnatory spirit, that few preachers of the gospel have
sufficiently studied the present state of human nature to be able to clear up
the difficulties which sometimes accompany Christian experience. Mr. Wesley
was, at the time, only a young convert; and, therefore, we cannot be surprised
at their perplexities." [33]
Certainly, then,
these men had some degree of faith, though it was evident that their faith was
weak
John
Whitehead quotes a text Wesley from June 6, 1738, probably from his diary. He
tells us, Whitehead: "I received a letter from Oxford which left me very
perplexed. It stated that 'no doubt could coexist with the slightest degree of
true faith; that whoever felt, at any time, any doubt or fear, was not weak in
faith, but had no faith at all; and that no one has faith until the law of the
Spirit of life completely frees him from the law of sin and death.'
"Beseeching God to guide me, I opened my New Testament to 1 Corinthians
3:1, where St. Paul speaks of those whom he calls 'children in Christ,' who
could not bear solid food; nay, that they were, in a sense, carnal; but to whom
he says, 'You are God's building, you are God's temple.' Certainly, then, these
men had some degree of faith, although it was evident that their faith was
weak." [34]
Wesley's decision to
go to Germany
John Whitehead quotes
from Wesley's diary of June 7, 1738. "I decided, God willing, to retire
for a short time to Germany." I had already fully decided, before I left
Georgia, to do so, if it pleased God to bring me back to Europe.
And now he saw
clearly that the time had come. My weak mind could not bear to be thus torn
apart; And I hoped that the acquaintance with those holy men, who..
I hoped that
conversing with these holy men—who were living witnesses of the full power of
faith, and at the same time able to understand the weak—would serve, by the
grace of God, to steady my soul, and enable me to advance from faith to faith,
and from strength to strength."
After taking leave of
his mother, he embarked on Tuesday, the 13th, accompanied by Mr. Ingham, three
other Englishmen and three Germans. While passing through Holland, he found
great hospitality and friendship, especially on the part of Dr. Koker, a doctor
from Rotterdam. The German formalities for the admission of foreigners to their
cities, even in times of peace, caused him and his friends much inconvenience,
and were particularly disagreeable—as they always are to the English, since
there is nothing like it among us."
Can a man be
justified without knowing it?
On July 4, 1738,
wrote John Whitehead, Wesley arrived at Marienborn, where he met Count
Zinzendorf and other brethren, whose Christian fellowship deeply refreshed his
spirit. He participated in their conferences aimed at foreigners; in one of
them, they asked the Count: 'Can a man be justified without knowing it?' He
answered, in short, the following:
1. Justification is
the forgiveness of sins. 2. The moment a man has recourse to Christ, he is
justified: 3. And has peace with God, but not always joy: 4. Nor perhaps he
knows that he is justified till a long time after: 5. For the assurance of this
is distinct from justification; 6. But others may know that he is justified by
his power over sin, by his seriousness, by his love to his brethren, and by his
[spiritual] hunger.
... and the search
for justice, which in themselves prove that the spiritual life has begun".
John
Whitehead made the following observation: "In making this statement, Mr.
Wesley made no comment on the fourth proposition, which seems to suggest that
he did not disapprove of it. However, it should certainly not remain so
imprecisely formulated. We know that: 1. If a man is really justified, there is
a profound change in his state of mind, which will be manifest in his life and
conduct. 2. Man must necessarily be aware of what has taken place within
himself, whether the change has been instantaneous or gradual. 3. Therefore, if
a man does not know that he is justified, when in fact he is, it is because he
does not understand the true biblical evidence of the state of justification.
This sometimes occurs when a man truly convicted of sin and trusting in Christ
for salvation has not the happiness of hearing a minister of the gospel; or
when he hears a minister who, though he preaches the doctrines of the gospel,
does not rightly divide the word of truth, nor point out to his hearers the
order to be observed in the gradations of Christian experience—an order
evidently grounded in the Scriptures and in the nature of human faculties. Such
a preacher will never offer his hearers a clear and distinct view of the
evidences of his state, whatever that state may be." [35]
Wesley's letter to
his brother Samuel
From Marienborn, Mr.
Wesley wrote to his brother Samuel the following, wrote John Whitehead:
"God has at last granted me the desire of my heart. I am with a church
whose way of living is in heaven, in which dwells the mind that was in Christ,
and which walks as He walked. Just as all have one Lord and one faith, so all
share in one spirit—the spirit of meekness and love—which constantly and
continuously animates their whole course. Oh, how sublime and holy is the
Christian faith! And how far is it from that — I don't know quite what — which
receives this name, although it does not purify the heart or renew life in the
image of our blessed Redeemer.
"It saddens me
to think how that holy name, by which we are called, must be blasphemed among
the heathen when they see discontented, angry, resentful, earthly-minded
Christians. Yes, to get to what we usually think of as small things: seeing
Christians judging one another, ridiculing one another, speaking ill of one
another, and increasing the burdens of others instead of bearing them. With
what bitterness would Julian have applied to them the phrase, 'See how these
Christians love one another.'" "I myself sometimes doubt myself—and
many brethren often—have been under this condemnation. May God grant us never
again to think of serving Him by violating the commandments which are the very
life of His religion! But may we utterly abandon all wrath, wrath, malice,
bitterness, and backbiting." "Oh, if Mr. Wesley could rise again to
reinforce these rebukes to those who have succeeded him in the direction of the
Methodist societies!" said Wesley, according to John Whitehead. [36]
Wesley decides to
return to England and his preaching is rejected by the clergy
John Whitehead wrote
that on July 10, 1738, Mr. Wesley left Marienborn, and on August 1 he arrived
at Herrnhut, he wrote Ali stayed for two weeks; During this time, he had
frequent opportunities to talk with the more experienced brothers in that
place, to hear several of them preach, and to become acquainted with their
entire organization. "I would have spent my life here with pleasure,"
he says, "but as my Master called me to labor in another part of His
vineyard, on Monday, the 14th, I was compelled to take leave of this happy
place—oh, when shall this Christianity cover the earth, as the waters cover the
sea?" He adds, in another passage: "I was immensely comforted and
strengthened by conversation with these amiable people; and I returned to England
all the more determined to devote my life to witnessing to the gospel of the
grace of God."
September 10, 1738,
Wesley arrived in London, said John Whitehead: "He arrived again at
London, with no other intention than to preach the gospel in the churches; and
so, wherever he was invited, he boldly declared, "By grace are ye saved
through faith." This doctrine, in all its developments, was contested by
the majority of the clergy; And in most places the elite of the congregation
were offended by the crowds that followed him, so that often, after preaching,
they told him that he should no longer preach there. This eventually became so
widespread that it resulted in their exclusion from almost all churches in
London." [37]
Revival of God's Work
in the City of Northampton
John Whitehead wrote that on October 9, 1738, Wesley
"came across the report of the revival of the work of God in the town of
Northampton, New England. He sent a portion of this account to a friend, the
reply of which perplexed him, and led him to make a thorough examination of
himself; An examination that he describes as follows:
"'Examine
yourselves, whether you are in the faith.' Now, the surest test by which we can
examine ourselves—to know whether we are in fact in the faith—is that given by
St. Paul: 'If anyone is in Christ, he is a new creation; old things have passed
away; behold, all things have become new.' [38]
Letter to Ingham
Ingham had belonged
to the Holy Club and went to Germany with Wesley.
John Whitehead quoted
in the book "The Life of the Rev. John Wesley":
"To Mr. Ingham,
in Hernhuth.
"Oh, my dear
brother, God has been wonderfully gracious to us since our return to England.
Although there are many adversaries, a large and effective door has opened; and
we continue, amid good and bad report, to preach the gospel of Christ to all people,
and to earnestly contend for the faith that was once delivered to the saints.
In fact, He has given us many of our fiercest opposers, who now receive the
implanted word with meekness.
One of the most
obstinate of them found no rest in his mind until, on Saturday, September 30
(the old calendar), he felt compelled to send for me—me, who did not even know
him by sight—to reveal to me the secrets of his heart. He confessed, amidst
many tears, that, in spite of all his efforts, he was still carnal, sold to
sin; that he continually did what he did not want to do, and was therefore
convinced of the utter corruption of his whole nature; that the night before,
after the most solemn resolutions to the contrary, he had committed a serious
act of drunkenness, and saw no hope of escape, for he had neither courage nor
strength left. We knelt down and besought our Lord to lead that sinner to God,
who by His blood justifies the wicked. He arose, and his countenance was no
longer sad; for he knew, and testified aloud, that he had passed from death to
life, and he felt in himself that he had been healed of his wound.
And from that hour
until now he has enjoyed peace and joy in believing, and sin no longer has
dominion over him." "Mr. Stonehouse decided, at last, to know nothing
but Jesus Christ, and Him crucified; and to preach to all the forgiveness of
sins through faith in his blood. Mr. Sparkes is also a teacher of sound
doctrine. Mr. Hutchins is strong in faith and strongly convinces opponents, so
that no one has yet been able to resist him. Messrs. Kinchin, Gombold, and
Wells have not yet received consolation, but they are patiently awaiting it.
Mr. Robson, who is now also a minister of Christ, is full of faith, peace, and
love. So it is with Mr. Combes, a child in the faith, who was called to
minister in holy things two or three weeks ago. In fact, I trust that our Lord
will allow us to see—and soon—a multitude of believing priests. My brother and
I are partly here and partly in London, until Mr. Whitefield, or some other, is
sent to replace us here.
"Pray
continually for us, my dear brother, that we may fully fulfill our ministry and
stand firm in the grace of our Lord Jesus; and as soon as you can, give news
about what He is doing through you and in your life." [39]
Letter from Wesley to
Count Zinzendorf at Marienborn
John Whitehead quoted
in the book "The Life of the Rev. John Wesley":
"May our
gracious Lord, who considers everything that is done to the least of his
brothers as done to himself, repay you, the Countess, and all the brothers
seven times for the kindnesses they have rendered us! It would have been a
great satisfaction for me to be able to spend more time with Christians who
love one another.
But this was not
possible at that time, for my Master had called me to work in another part of
his vineyard. Nor did I return here before the proper time: for, though a great
and effectual door had been opened, the adversaries had placed so many obstacles
before it, that the weak were daily diverted from the way. Countless
misunderstandings had arisen, causing the way of truth to be greatly maligned;
and from this sprang wrath, clamor, bitterness, backbiting, envy, strife,
reproaches, and evil suspicions; things by which the enemy gained such an
advantage over the little flock that no one dared to join them anymore.
"But now it has
pleased our blessed Master to remove, in a great measure, these stumbling
blocks. The word of the Lord again runs and is glorified; and his work goes on
and prospers." Great crowds are awakening everywhere and crying,
"What must we do to be saved?" Many of them see that there is but one
name under heaven by which they can be saved; and, increasingly, those who seek
him find salvation in his name, all of one heart and soul. All love one another
and are united in one body and one spirit, as well as in one faith and one hope
of their calling.
The love and zeal of
our brethren in Holland and Germany, particularly in Herrnhut, have awakened
many among us, who will not be satisfied until they have also shared in the
great and precious promises.
I hope, God willing,
to see you at least one more time, if only to offer you the fruit of my love:
to speak openly about some things that I did not approve of — perhaps because I
did not understand them. May our merciful Lord grant them right judgment in all
things, and make them abound more and more in all humility and meekness, in all
simplicity and godly sincerity, in all vigilance and sobriety; in a word, in
all faith and love—especially toward those who are without—until they are
merciful as your Father in heaven is merciful!
"My desire and prayer to God
is that the glorious gospel of his Son may run and be glorified among you, as
it is among us." [40]
Wesley's Letters to
His Friends
John Whitehead quoted
these letters in the book "The Life of the Rev. John Wesley":
Letter to Mr. Viney,
in Ysselstein
"After a long
sleep, there seems to be a great awakening in this place as well."
"The Spirit of the Lord has shaken the dry bones, and many of them arise
and live. But I'm still dead and cold; I have peace, it is true, but I have
neither love nor joy in the Holy Spirit. Oh, pray for me, that I may see and
feel that I am a sinner, and have a full share in the Lamb of God who takes
away the sins of the world!" etc. [41]
Letter to Isaac
Le-Long in Amsterdam
"Do not think,
my dear brother, that I have forgotten you. I cannot forget him, because I love
him; though I still cannot love any one as I ought, for I cannot love our
blessed Lord as I should. My heart is cold and insensible; It is, in fact, a
heart of stone. Pray for me, and that all your house will pray for me—yes, and
all the brethren, too—that our God will give me a broken heart, a loving heart,
a heart in which His Spirit will be pleased to dwell.
May our good Lord
repay all of you a thousand times more for the love you have shown us. How does
His gospel prosper in Amsterdam? Are believers multiplying? And is His grace
powerful among you? Is your name already being rejected as something evil (because
that must be the next step)? And do people treat them with contempt and
persecute them? I want you to tell me a lot about it." "But most of
all, I want you to pray hard for your poor, weak brother, John Wesley." [42]
Mr. Wesley was not
lifted up to the heights, as on eagle's wings, by any ecstatic joy that would
blot out the ordinary feelings of human nature
John Whitehead's
comments on these letters:
"We see, by
these letters, that Mr. Wesley was not lifted up to the heights, as on eagle's
wings, by any ecstatic joy that would efface the common feelings of human
nature: he walked through the valley, humble and dejected, lamenting his
condition, and struggling against the indolence and apathy of his own heart. If
he had been moved in his labors only by a religious fervor of spirit, his
diligence would not have been so constant, nor his perseverance so enduring.
Our inner passions and feelings are necessarily variable; and if we are
impelled by them alone in a religious life or in any other praiseworthy
pursuit, our diligence will diminish and our perseverance will be brief,
especially when temptation and self-interest draw us in another
direction." [43]
He had the firm
conviction, based on a serene reflection, that he was daily fulfilling what God
required of him
"Mr. Wesley
acted on a different principle," wrote John Whitehead. He had the firm
conviction, founded on a serene reflection, that he was daily fulfilling what
God required of him; he regarded his success in converting sinners—bringing
them out of darkness to light, and from the power of Satan to God—as a
testimony to the divine approval of his conduct, and therefore believed he was
working for the true good of his fellow men. This conviction was so strong that
no persecution or contrary interest could ever divert him from his
purposes." [44]
The experience of the
love feast of January 1, 1739
December 11, 1738. On
learning that Mr. Whitefield had returned from Georgia, he went to London to
meet him, and they again enjoyed an edifying fellowship. January 1, 1739. He
attended a "love-feast" at Fetter Lane, along with Messrs. Hall, Kinchin,
Ingham, Whitefield, Hutchins, and his brother Charles, as well as about sixty
siblings. "About three o'clock in the morning," he says, "while
we were persisting in prayer, the power of God descended mightily upon us, so
that many cried out for great joy, and many fell to the ground. As soon as we
have recovered a little of that awe and wonder at the presence of His majesty,
we burst forth with one voice: 'We praise Thee, O God; we acknowledge that you
are the Lord.'"[45]
Wesley, the open-air
preacher
After many years of
hard work and intellectual effort, he had acquired a clear and distinct
understanding of the Gospel; and — what was essential to its success
"I have followed
Mr. Wesley's trajectory so far, from his childhood to the present period, which
constitutes an important phase of his life," said John Whitehead. "He
then began to act as an 'open-air preacher,' as he was called,' and itinerant
work naturally followed, laying the foundation of the present system of
Methodism. Its opponents often suggested that the plan of Methodism was the
result of a long-premeditated design; However, a careful examination of the
smallest details of his life up to that point does not reveal such a project.
He categorically asserts the contrary, and all the circumstances drawn from his
private documents confirm the truth of his assertion. It is true that, by an
extraordinary chain of measures, he was admirably prepared—without any
intention of his own—to carry out, to its ultimate consequences, the plan he
was then initiating. After many years of hard work and intellectual effort, he
had acquired a clear and distinct understanding of the Gospel; and—what was
essential to its success—he well understood the order observable in the
gradations of Christian experience, from the beginning of the work of grace in
the mind to its consummation." [46]
Very accustomed to
fatigue and privation—an indispensable qualification for the success of his
present plan of action
"He had long
been accustomed to fatigue and deprivation —an indispensable qualification for
the success of his current plan of action," said John Whitehead.
"I had met with
strong opposition, contempt, censure, and even persecution, both in England and
in America; Such experiences made these obstacles seem less intimidating to him
than they would seem to others. Most of the churches in London had closed their
doors to him, drastically limiting his opportunities to preach; and, as he
could not be silent, he was led by necessity to preach in the open air,
contrary to his old conceptions and habits. But he observes: "Since then I
have seen every reason to worship the wise providence of God in this, in
opening the way for myriads of people—who had never troubled any church, nor
had any probability of doing so—to hear that word which they soon discovered to
be the power of God unto salvation." [47]
His preaching work
was surprisingly successful, so that in a very short time some —and later a
larger number— agreed to meet together to build up and strengthen one another
Said John Whitehead:
"April 1, 1738. Mr. Whitefield having left Bristol, Mr. Wesley began to
expound our Lord's Sermon on the Mount to a small society that used to meet in
Nicholas Street. 'A very remarkable circumstance,' he says, 'of open-air preaching—though
I suppose there were churches at that time also... On Monday, the 2nd, I
submitted to be 'viler' and proclaimed the good news of salvation on the roads,
speaking of a small elevation on a plot of land adjacent to the city for about
three thousand persons.' His preaching was surprisingly successful, so that in
a very short time some—and later a greater number—agreed to assemble to edify
and strengthen one another, just as the people were already doing in
London." [48]
My usual occupation
in public was now this: Every morning I read prayers and preached in Newgate.
Every evening I expounded a passage of Scripture in one or more of the
societies
"Mr. Wesley
remained at Bristol and the surrounding localities until June," wrote John
Whitehead: "He describes his public activities throughout the week thus:
'My usual
occupation in public was now this: every morning I read prayers and preached in
Newgate. Every evening I expounded a passage of Scripture in one or more of the
societies. On Monday afternoons I preached in the open air near Bristol; on
Tuesdays, in Bath and Two-mile Hill, alternately. On Wednesdays, in
Baptist-Mills. On alternate Thursdays, near Pensford. On every other Friday, in
another part of Kingswood. On Saturdays in the afternoon and on Sundays in the
morning at the bowling green. On Sundays, at eleven o'clock, near Hannam-Mount;
at two, in Clifton; at five, in Rose-Green." "And until now,
according to my days, so is my strength." [49]
Almost a sin, if it
didn't occur inside a church
"During that
summer, his preaching in Bristol was accompanied by extraordinary
circumstances, which caused great repercussions and generated a strong
scandal," said John Whitehead. "While he was preaching, some people
trembled from head to toe; others fell to the ground and cried out with a loud
voice with bitterness; while others lost their speech and seemed convulsed, as
if they were in the agony of death.
After praying for
them, many rose up rejoicing in God, and testifying that they had obtained
redemption through the blood of Christ—namely, the forgiveness of
sins—according to the riches of his grace." [50]
The rise of the
Methodists in great Britain and Ireland during the last thirty years
The rise of
Methodists in greater Britain and Ireland
John Whitehead wrote:
"It has already been observed that the minutes of the Conference are
printed every year: but, as far as I can find, it was not until 1765 that the
preachers' stations were inserted into them. And it does not appear that a
regular account of the number of people in societies during the reigns was
obtained until 1767.
From the minutes of the annual Conference
since those dates, I have been able to draw up the following table; showing the
increase of itinerant preachers and members of Methodist societies, until the
last Conference in 1795," he said
Note: "We
publish here the years 1770, 1790, 1795.
Year 1770:
Number of
itinerant preachers: 92
People in Societies: 25,911
Year 1790:
Number of itinerant
preachers: 172
Persons in Societies:
71,568
Year 1795:
Number of itinerant
preachers: 293
Persons in Societies:
83,368. [51]
This rise of
Methodists is, I presume, far beyond the growth of any other Christian
denomination that has ever arisen in this or any other country
"This rise of
Methodists is, I presume, far beyond the growth of any other Christian
denomination that has ever arisen in this or any other country, since the times
of the Apostles, not being immediately supported by the state or the civil
power," said John Whitehead.
"Prudence would
dictate that, in every great associated body of Christians, the number of
persons should increase by greater.pro than the preachers among them: for one
man may preach to a congregation of a thousand persons, as well, or better,
than if it were composed of only a hundred. But we may observe among the
Methodists that the preachers increased in greater proportion than the people.
The reason of this is sufficiently evident to
those who have paid careful attention to the governing principles of the ruling
preachers among them. They feared that local preachers would acquire some
degree of influence in the societies where they resided; and they increased the
number of itinerants, so that the local preachers would be set aside and
prevented as much as possible from preaching in the main congregations. This,
in my opinion, is both unfair and bad policy," said John Whitehead. [52]
The work could never
have been maintained among the Methodists to the extent that it was without
them
John Whitehead
further said, "The local preachers are a useful body of people: the work
could never have been maintained among the Methodists to the extent that it was
without them. For societies today could be regularly provided for preaching
without his help, not to mention that the itinerants themselves are withdrawn
from that body. And if any of the local preachers have superior talents to lead
a congregation, or to acquire influence by their usefulness, who receives the
benefit? Certainly not the local preachers, whose work is free; but the
itinerants. It is indeed evident that if this practice of the itinerants is
carried much further, the h«I will be too heavy for the body to eat." [53]
Some formal
circumstances, by which the Methodists distinguished themselves from all other
Christian denominations, had considerable influence upon their rise
"Curiosity – led
many people to conjecture what they might be, namely, the reasons for the rapid
growth of Methodism. No doubt, but some formal circumstances, by which the
Methodists distinguished themselves from all other Christian denominations, had
considerable influence upon their increase," commented John Whitehead.
"The fact that
they are not parties, but maintain a friendly relation with all: the itinerant
of the preachers: their preaching times: their class and band meet with the
soldiers, etc. &c." [54]
But the artless
simplicity, the zeal and integrity of the preachers in their departure to
travel; and his manner of preaching had, under the blessing of God, the most
extensive influence upon his affairs
They always spoke of
these things in this order and in almost every speech. The people quickly
emerged from darkness to light, learned to judge of their own spiritual state
and the roots of Christian experience; and, through the influence of divine
grace, they were happily guided through the different stages of the Christian
life. It is not necessary to worry too much about the general trend of
methamphetamine odism. That will seem evident from what has already been said
in this volume." [55]
The influence of
Methodism
He diffused knowledge
and promoted industry and good order among the lower classes of the people: he
enlightened the most ignorant and reformed the most wicked
"Methodism has
had some influence on the evaluation of the spirit of controversy. He diffused
knowledge and promoted industry and good order among the lower classes of the
people: he enlightened the most ignorant and reformed the most wicked," commented
John Whitehead.
"These effects,
through the blessing of God upon the labors of the preachers, were so evident
in many parts of the kingdom that the bitterest enemies of Methodism were
forced to acknowledge them," commented John Whitehead. "It had a
positive influence on the moral concernsof the
Methodists themselves; Many, who were once in need, can now contribute
generously to the relief of others. In judging the tendency of Methodism, we
must not look to the conduct of two or three preachers, or of a few individuals
in the societies, but to their general influence upon the great number of the
people. Thousands and scores of your sands were ornaments of their Christian
profession and died rejoicing in God their Savior: many scores of your sands
now flow the Christian rr.ee that was placed in them, effort or followers of
the humble and holy Jesus." [56]
That Methodism be
preserved in its original integrity
"Methodists are
not angels, but are, in general, what they profess to be, godly Christians,
striving to escape the pollutions that exist in the world, and to save their
own souls. Let Methodism be preserved in its original integrity: let what is
wrong in the general system be corrected; and that which is praiseworthy be
established and improved: and that his beneficent influence upon the people
shall extend farther and farther, until 'the whole earth be filled with his
glory,' who is the Author of all our mercies. Amen," [57] wrote John Whitehead.
[1] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[2] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[3] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[4]
https://www.visionofbritain.org.uk/travellers/J_Wesley/19
[5]
https://www.biblicalcyclopedia.com/W/whitehead-john-md.html
[6]
https://www.ministrymatters.com/all/entry/1349/john-wesley-on-health
[7] The
Diary of John Wesley, the Father of Methodism (1735-1791). Angular Editora, 2017.
[8]
https://www.visionofbritain.org.uk/travellers/J_Wesley/19
[11]https://en.wikipedia.org/wiki/John_Whitehead_(physician)
[12]https://en.wikipedia.org/wiki/John_Whitehead_(physician)
[13]
Overview of Google's AI Mode
[14]
Overview of Google's AI Mode
[15]https://tempodevocional.com//tag/obediencia/
[16] "The life of the Rev. John Wesley, M.A.: some time fellow of Lincoln College ..." -Page 851, by John Whitehead and Thomas Hewlings Stockton, published by J.E. Beardsley, 1793, 572 pages.
[17]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1769/
[18]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1785/
[19]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1788/
[20]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1788/
[21]
Overview of Google's AI Mode
[22]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1788/
[23]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1789/
[24]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1790/
[25]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1791/
[26]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1767/
[27]
https://wesley.nnu.edu/john-wesley/the-letters-of-john-wesley/wesleys-letters-1770/
[28]
Overview of Google's AI Mode
[29] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[30] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[31] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[32] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[33] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[34] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[35] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[36] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[37] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[38] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[39] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[40] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[41] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[42] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[43] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[44] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[45] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[46] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[47] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[48] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[49] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[50] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[51] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[52] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[53] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[54] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[55] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[56] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
[57] The life of the Rev. John Wesley, M.A. by John Whitehead, 1793.
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