The Methodist DNA

 

The marks of a Methodist according to Wesley    

Odilon Massolar Chaves

 

 

 

Copyright © 2024, Odilon Massolar Chaves

All rights reserved to the author.

 

Reproduction in whole or in part of the book is prohibited,

 

Article 184 of the Penal Code and Law 9610 of February 19, 1998.

 

Books published in the Wesleyan Library: 30

 

Address: https://bibliotecawesleyana.blogspot.com

 

Translator: Google

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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.

He is a writer, poet and youtuber.

All glory be to the Lord.

 

 

"What is God's design in raising up the so-called Methodist preachers?"

"Not to form any new sect; but to reform the nation, particularly the Church; and to spread biblical holiness over the earth"^[1]

(Wesley)

 

 

 

Table of Contents

 

· The DNA of Methodism

· Holy Spirit, instrument of God's love

· Baptism, an instrument for entering into the Covenant with God

· Holiness, the Methodist DNA

· Preaching, instruments to achieve holiness and salvation

· Band, a means to achieve Methodist DNA

· The DNA of the Methodist

 

Introduction

 

The book "The Methodist DNA" is an account of Wesley's vision of the marks of a real Methodist and Methodism.

The DNA of the Methodist is related to people and consequently to their character.

In Wesley's view, what characterizes this character is the love of God poured out by the Holy Spirit in our hearts. Love that is expressed in the worship and service of God and love and service to others.

By faith, a person is justified and the process of attaining holiness begins.

The foundations that gave rise to the Methodist DNA are the Bible, reason, nature, Christian tradition, and personal experience with Christ.

The DNA of the Methodist organization had the purpose of providing holiness, perfect love.

For Wesley, God raised up the Methodist people to spread biblical holiness throughout the earth.

Wesley's preaching was aimed at bringing repentance, justification, and salvation to the hearers.

It is part of the Methodist DNA to preach for salvation through faith in Jesus.

The classes and bands contributed to the purpose of achieving perfect love.

The hymns of Charles Wesley and the translations of Wesley's hymns were based on holiness, the love of God, and justification, forgiveness of sins.

In his time, Wesley restored the doctrines of the Holy Spirit and holiness.

The Holy Spirit is fundamental in the process of sanctification.

Baptism introduces us to the body of Christ. The form does not matter, but faith and being baptized with water do.

 

The Author

 

The DNA of Methodism

 

"The true identity of Methodism is a movement to recover early Christianity"

 

Retired Methodist Bishop Timothy Whitake wrote, "John Wesley's Church Fathers' Selection and the Identity of Methodism." ^[2]

"In a sermon in 1777, 'On the laying of the foundation of the new chapel, near the City-Road, London,' Mr. Wesley reiterated his praise of early Christianity and also emphasized a claim he had been making throughout his career as a leader of Methodism, namely, the claim that the true identity of Methodism is a movement to recover early Christianity." ^[3] 

"Methodism, so called, is the ancient religion, the religion of the Bible, the religion of the early Church, the religion of the Church of England"

For Wesley:

"Methodism, so called, is the old religion, the religion of the Bible, the religion of the early Church, the religion of the Church of England. He goes on to explain this 'old religion' by quoting his treatise, 'Earnest Appeal to Men of Reason and Religion', as being 'nothing else than the love, the love of God and of all mankind'. ^[4]

"They lived 'blessing, loving, and praising God their Savior'

"In 1751, Wesley found 'the Yorkshire societies, chiefly under the care of John Nelson, ... all alive, strong and vigorous of soul... and increased in number from 1,800 to over 3,000". ^[5]

They lived "blessing, loving, and praising God their Savior. . . . From the beginning, they had learned both the law and the gospel. "God loves you; therefore love him and obey him. Christ died for you; therefore die to sin. Christ is risen; therefore rise up in the image of God. Christ lives forever; live therefore to God, until you live with him in glory," so we preached; and so you believed. This is the biblical way, the Methodist way, the true way. God grant that we should never turn from it, to the right or to the left." ⁸

These are marks of early Christianity experienced by Methodist societies.

Christianity and Methodism

"I have described the real difference between what is generally called Christianity and the true and ancient Christianity, which, under the new name of Methodism"

On Sunday, September 16, 1739, Wesley preached "at Moorfields to about ten thousand, and at Kennington Common to, I believe, nearly twenty thousand, on those words of the calmer Jews to St. Paul: 'We desire to hear from thee what thou thinkest: for as to this sect, we know that it is everywhere spoken against it' [Acts 28:22]. In both places I have described the real difference between what is generally called Christianity and the true and ancient Christianity, which, under the new name of Methodism, is now also everywhere criticized." [6]

Methodism, the simple and ancient religion of the Church of England

On Monday, October 15, 1739, Wesley in Wales said, "I felt in myself a strong aversion to preaching here. Yet I went to Mr. W--- (the person on whose ground Mr. Whitefield preached) to desire the use of it. He said, with all his heart—if the minister was not willing to let me have the use of the church: after whose refusal (for I wrote a line to him immediately), he invited me to his house. About a thousand persons remained patiently (though the frost was sharp, being after sunset), while, from Acts 28:22, I simply described the simple and ancient religion of the Church of England, which is now spoken almost everywhere against, under the new name of Methodism." [7] 

Original design of the Methodists

"I explained to them in general the original design of the Methodists"

On April 12, 1788, at Dublin, Wesley said: "(Easter Day) we had indeed a solemn assembly; many hundreds of communicators in the morning, and in the afternoon many more hearers than our room would contain, though it is now considerably enlarged. Afterwards I met with the society, and explained to them in general the original design of the Methodists, namely, not to be a distinct party, but to incite all parties, Christian or heathen, to worship God in spirit and in truth; but the Church of England in particular, to which they belonged from the beginning. With this view I have continued uniformly for fifty years, never varying from the doctrine of the Church; nor from its discipline, of choice, but of necessity; thus in a course of years the necessity was laid upon me (as I have elsewhere proved) 1) to preach in the open air; 2) to pray extemporaneously; 3) to form societies; 4) to accept the assistance of lay preachers; and, in some other cases, to use the means that have occurred, to prevent or remove evils that we felt or feared." [8] 

 

Holy Spirit, instrument of God's love

 

"There can be no point of greater importance to him who knew that it is the Holy Spirit who guides us into all truth and holiness"

The Holy Spirit as an instrument of God's love plays a very important role in Wesley's theology.

"As the experimental basis of the thought of the founder of Methodism is the perception of the Spirit of God entering into human life and bearing witness to his presence. Thus the Holy Spirit is central in the description of God's encounter with man. The doctrine of certainty, a theological formulation of the work of the Spirit, was repeatedly called enthusiasm. Wesley, therefore, takes great care to guard it from perversion. He considers the doctrine of certainty too important to be abandoned simply because it is liable to be twisted. He protects it by insisting that those who claim to be certain of the Spirit's work must also show the fruits of the Spirit in their lives. The conclusive certainty of God's grace must be shown by its effects on the lives of believers, who are discerned by others in the religious community. 1 - The redemptive work of the Holy Spirit I believe in the infinite and eternal Spirit of God, equal with the Father and the Son, not only perfect in Himself, but being the cause of all our perfection. He who enlightens our understanding, rectifies our will and affections, renews our nature, unites our person with Christ, gives us the certainty of our adoption as sons. The Holy Spirit guides us in our actions, purifies and sanctifies our soul and our body for the complete and eternal enjoyment of God." [9]

How can these things be?

"God now gives, as before, the remission of sins and the gift of the Holy Spirit"

In May, 1739, a year after his experience of the warmed heart, Wesley said, "During all this time I have been almost continually asked, either by those who have purposely come to Bristol to inquire of this strange work, or by my old or new correspondents, 'How can these things be?' And innumerable admonitions have been given me (usually based on gross misrepresentations of things) not to consider visions or dreams, or to extravagant persons who had remission of sins because of their cries, or tears, or naked outward professions. To one who has often written to me over this head, the sum of my answer was as follows:

"The question between us turns chiefly, if not wholly, to the question of fact. You deny that God now works these effects; at least, that He works them in this way. I affirm both, because I have heard these things with my own ears, and seen with my eyes. I have seen (so far as a thing of this kind can be seen, many people have changed in a moment from the spirit of fear, horror, despair, to the spirit of love, joy, and peace; and from the sinful desire, hitherto reigning over them, to a pure desire to do the will of God. These are matters of fact of which I have been, and almost daily am, an eyewitness or auditory." [10]

"I shall show you that hitherto was a lion and is now a lamb; the one who was a drunkard and is now exemplarily sober; the prostitute who now abhors her own "garment stained by flesh"

And after some other arguments, Wesley said, "I will show thee that hitherto was a lion, and is now a lamb; he that was a drunkard, and is now exemplarily sober; the harlot who now abhors her own "garment stained with flesh." These are my living arguments for what I affirm, namely, 'that God giveth now, as before, the remission of sins, and the gift of the Holy Ghost even to us and to our children; yes, and that always suddenly, so far as I knew, and often in dreams or in the visions of God.' If it be not so, I am found a false witness before God. By these things I do, and by His grace I will testify." [11] 

Holy Spirit to those who believe

"The Holy Spirit, which all who believe must receive"

On Friday, July 6, 1739, "in the afternoon, I was with Mr. Whitefield, fresh from London, with whom I went to Baptist Mills, where he preached on 'the Holy Ghost, which all believers ought to receive'; not without a just and severe censure of those who preach as if there were no Holy Ghost,"[12] said Wesley.

A change in the city

"And many have not only ceased from evil and learned to do good, but are witnesses of the inward kingdom of God, 1righteousness and peace and joy in the Holy Spirit"

On Tuesday, May 5, 1772, "in the evening, I preached in the new house at Arbroath (properly Aberbrotheek)," said Wesley. "In this city there is a change of fact! It was wicked to a proverb: notable for sabbath-breaking, cursing, swearing, drunkenness, and a general contempt for religion. But it is not so now. Open wickedness disappears; no oath is heard, no drunkenness is seen in the streets. And many have not only ceased from evil, and learned to do good, but are witnesses of the inward kingdom of God, 'righteousness, peace, and joy in the Holy Ghost.'" [13] 

"I preached on 'All were filled with the Holy Ghost' [Acts 2:4]; and I showed in what sense it belongs to us and to our children"

On the 3rd of June, 1781, "I preached in the marketplace again about nine, to a still larger congregation than before, on 'I am not ashamed of the gospel of Christ' (Ro 1:16)," said Wesley. "How few of the kind hearers could say this! About four o'clock in the afternoon I preached at Barewle, in the mountains, to a congregation larger than that of the morning. The rain began soon after I began to preach; but it ceased in a few minutes. I preached on 'All were filled with the Holy Ghost' [Acts 2:4]; and I showed in what sense it belongs to us and to our children." [14]

Feeling the fruit of the Spirit

"Righteousness and peace, and joy in the Holy Ghost." These must be felt, or they have not."

On Wednesday, October 14, 1771, in Wales, Wesley commented on Shinstra's "Letter Against Fanaticism."

Wesley said, "If the reasoning were just, it would fix the charge of fanaticism upon the Lord himself and all his apostles. Indeed, I cannot but fear that Mr. Shinstra will be in the same class with Dr. Conyers Middleton." [15]

"All, therefore, who condemn inward feelings in the brute, leave no room for joy, peace, or love."

And Wesley adds: "The very thing which Shinstra calls fanaticism of that is none other than heart religion; in other words, 'righteousness and peace, and joy in the Holy Ghost.' These must be felt, or they have not (...). All, therefore, who condemn inward feelings in the brute, leave no room for joy, peace, or love in religion, and consequently reduce it to a dry and dead carcass. An Oardinal tomb." [16]

People Saved From Within and Outside Sin

"Living proofs of the power of faith; people saved from within and without sin, by the 'love of God shed abroad in their hearts'

In 1738, on the journey to Germany to meet with the Moravians, Wesley said, "And here I met continually with what I sought, namely, living proofs of the power of faith; people saved from within and without sin, by the 'love of God shed abroad in their hearts'; and from all doubt and fear, by the abiding testimony of the 'Holy Ghost which was given them.'" [17]

Reason assisted by the Holy Spirit

"The reason that, assisted by the Holy Spirit, enables us"

Wesley asks, "Is it not reason which, assisted by the Holy Spirit, enables us to understand what the Holy Scriptures declare concerning the being and attributes of God? Of his eternity and immensity, of his power, wisdom, and holiness? It is by reason that God enables us, to some extent, to understand his method of dealing with the children of men, the nature of his various dispensations—of the old and the new, of the law and the gospel. It is by this that we mean (his Spirit opening and illuminating the eyes of our understanding) that we are not to repent of having repented, that it is by faith that we are saved, what are the nature and condition of justification, and what are its immediate and subsequent fruits. By reason we learn what is the new birth without which we cannot enter the kingdom of heaven, and the holiness without which no man shall see the Lord. By the due use of reason, we come to know the elements implied in inward holiness, and what it means to be holy outwardly—holy in every conversation; in other words, what mind was in Christ, and what it is to walk as Christ walked." [18]

Most important point

"It is the Holy Spirit who guides us into all truth and holiness"

Wesley said that "there can be no point of greater importance to him who knew that it is the Holy Spirit who guides us into all truth and holiness than to consider with what feeling of soul we ascertain his divine presence, so that we may not turn him away from us, nor dismiss him in his gracious objects which constitute the end of his dwelling with us, which is not amusement to our understanding, but conversion and complete sanctification of our heart and life." [19]

How do you know?

"Every man, in order to believe unto salvation, must receive the Holy Spirit"

"The author of faith and salvation is God alone," Wesley explained. "It is he who works in us to will and to do. He is the only giver of every perfect gift, and the only author of every good work. There is no more power than merit in man; but as all merit is in the Son of God for what he has done and suffered for us, so all power is in the Spirit of God. Therefore, every man, in order to believe unto salvation, must receive the Holy Spirit. This is essentially necessary for every Christian, not to work miracles, but for faith, peace, joy, and love—the common fruits of the Spirit. Though no man on earth can explain the particular way in which the Spirit of God works in our souls, yet every one who has these fruits knows and feels that God has wrought them in his heart. [20]

"By these same fruits I shall distinguish the voice of God from any deception of the Devil"

Wesley goes on to say, "By these same fruits I will distinguish the voice of God from any deception of the devil. That proud spirit cannot humble me before God. He, too, cannot soften my heart and make it hate against God and my filial love. It is not the adversary of God and man who enables me to love my neighbor or who gives me meekness, kindness, patience, temperance, and the whole armor of God. He is not divided against himself, nor is he a destroyer of sin—his own work. Only the Son of God came "to destroy the works of the devil." Just as surely holiness is of God and sin is the work of the devil, so the testimony I have in myself is not of Satan, but of God." [21]

The Holy Spirit prepares us

"The Holy Spirit prepares us for his inner kingdom"

Wesley taught that the "Holy Ghost prepares us for His inward kingdom by removing the veil from our hearts and enabling us to know ourselves as we are known to Him, by 'convicting us of sin,' of our evil nature, of our evil feelings, of our evil words and deeds, and of all that partakes of the corruption of our hearts from which they spring. He then convicts us of the wilderness of our sins." [22]

 

Baptism, an instrument for entering into the Covenant with God

 

"We enter into the covenant of God by baptism"

 

Baptism is fundamental for us to reach the DNA of the Christian and consequently of the Methodist. "It is the initiatory sacrament that makes us enter into the covenant of God," said Wesley.

A necessary practice

"I baptized seven adults, two of them by immersion"

At Colchester, on Wednesday, March 21, 1759, Wesley said, "I baptized seven adults, two of them by immersion; and in the evening (the ministers themselves expelled them for going to hear the Methodists) I administered the Lord's Supper to them, and many others, whom their several teachers had repelled for the same reason." ^[23]

The Theological Foundation of Baptism

"By washing, immersing, or sprinkling, because Scripture does not determine which of these means is to be used either by express precept."

What is baptism?

"Scripture does not determine which of these means is to be used either by express precept"

"It is the initiatory sacrament which makes us enter into the covenant of God. It was instituted by Christ alone who has power to institute a suitable sacrament, a sign, a seal, a guarantee, and a means of grace, perpetually binding on all Christians. We do not really know the exact time of its institution, but we do know that it was long before the ascension of the Lord. It was instituted in the room of circumcision, for, as that was a sign and a seal of the covenant of God, so is this. The element of this sacrament is water which is the most suitable for this symbolic use, given its natural power to cleanse. Baptism is accomplished by washing, immersing, or sprinkling the person in the name of the Father, the Son, and the Holy Ghost,"  Wesley said.

And he adds: "I say by washing, immersion, or sprinkling, because Scripture does not determine which of these means is to be used, either by express precept, or by a clear example that proves, or by force or by the meaning of the word baptize." ^[25]

We enter into God's covenant by baptism

"A new heart and a new spirit and sprinkle clean water on them"

"We enter into the covenant of God by baptism," said Wesley, "into that everlasting covenant which He hath ordained for ever—Ps. 111:9; that new covenant which He promised to make with spiritual Israel, "to give them a new heart and a new spirit, and to sprinkle clean water upon them," of which baptism is but a figure, "and to remember their sins and iniquities no more"; in a word, to be their God as He promised Abraham, in the gospel covenant made with him and with all his spiritual seed—Gen. 17:7,8," ^[26] said Wesley.

Circumcision and Baptism

"The Jews were admitted to the Church by circumcision; so are Christians by baptism"

"As circumcision was the means of entering into that covenant," said Wesley, "baptism is now so, which is called by the Apostle (his words being reproduced by many good interpreters) 'the condition, contract, or covenant of a good conscience with God.' We are admitted into the Church by baptism, and consequently made members of Christ the head of it. The Jews were admitted into the Church by circumcision; so are Christians by baptism. For 'all who are baptized into Christ' in his name have thereby 'put on Christ' - Galatians 3:27, that is, are mystically united to Christ and made one with Him. 'We are all baptized by one Spirit, forming one body' - I Cor. 12:13, especially the Church - 'the body of Christ' - Eph. 4:12”. ^[27]

"We Are Regenerated or Born Again"

"Thus by water as a medium, the water of baptism, we are regenerated or born again," said Wesley, "whence the being called also by the Apostle 'the washing of regeneration.' Our Church, therefore, does not ascribe greater virtue to baptism than Christ himself did. Nor does she ascribe this fact to outward washing, but to inward grace, which, added to the act, makes it a sacrament,"  said Wesley.

Baptism and Salvation

"Baptism saves us if our lives correspond to it, if we repent, believe, and obey the gospel"

For Wesley, baptism saves us if our lives correspond to it, if we repent, believe, and obey the gospel.

The benefits

In "A Treatise on Baptism (1756)", "Wesley drew extensively on his father's earlier work, The Pious Communicant (1700), to produce a robust defense of the practice as a sacrament instituted by Christ and of perpetual obligation. Here the benefits conferred are those traditionally associated with baptism: the washing away of original sin; entrance into the new covenant in Christ; incorporation into the Church; and regeneration or new birth". ^[29]

 

Holiness, the Methodist DNA

 

"They have arisen since the Methodists came here"

Accounts of Methodist practices that made a difference:

Methodist of the old stamp

"A Methodist of the old stamp, denying himself, taking up his cross, and resolving to be 'wholly Christian'

On Saturday, July 21, 1773, Wesley rode to Bilbrook, nearWolverhampton, and preached between two and three hours. "From there we went toMadeley, an exceedingly pleasant village, surrounded by trees and hills. It was a great comfort to me to converse once more with a Methodist of the old stamp, denying himself, taking up his cross, and resolving to be 'wholly Christian,'^[30] Wesley said.

Therefore, a real Methodist denies himself, takes up his cross, and decides to be fully Christian.

One example was Thomas Vasey (1745–1826) was an orphan and was disowned by a wealthy uncle because of his association with the Methodists. Vasey was baptized on August 25, 1745, and became an itinerant Methodist preacher, in 1776. ^[31]

"In 1784, John Wesley ordained him a deacon and elder, along with Richard Whatcoat, and sent them to America with Thomas Coke to establish the Methodist Episcopal Church." ^[32]

Back in England, in 1789 he "resumed itinerant work, and continued in it until 1811, when he was appointed to perform the liturgical services in the Chapel of the Town Road". ^[33]

A simple lifestyle

"The hand is very beautiful"

"Once, when Wesley and one of his itinerant preachers were luncheon in a rich house, an incident occurred which showed the tact of the great man. The daughter of the house, a beautiful girl, was greatly impressed with Mr. Wesley's preaching. While conversing with the young woman, Wesley's itinerant noticed that she was wearing several rings; Raising her hand for Mr. Wesley to see, he said, 'What do you think of this gentleman, for the hand of a Methodist?' (Wesley's aversion to the wearing of jewelry was well known.) The girl blushed, and doubtless felt ill at ease, but with characteristic poise Wesley only smiled and said, 'The hand is very beautiful.' The girl appeared at the next service without her jewelry, and became a devout Christian." [34]

Love and peace, vestiges of inner religion

"I found only one"

On Thursday, January 3, 1740, Wesley said, "I left London, and the next evening came to Oxford, where I spent the next two days in examining the letters I had received for the past sixteen or eighteen years. How few vestiges of inward religion are here! I found only one among all my correspondents who declared (which I well remember, at that time I did not know how to understand), that God had 'shed abroad his love into his heart,' and had given him the 'peace that passeth all understanding.' But who believed his report? Shall I conceal a sad truth, or declare it for the benefit of others? He was expelled from his society as a madman; and, being disowned by his friends, and despised and forsaken of all men, he lived obscure and unknown for some months, and then went to Him whom his soul loved." [35]

Back to the first works

"The people will not come, or at least not in winter"

On Monday, April 5, 1784, Wesley was in for a great surprise: "I was surprised when I arrived at Chester, and found that also morning preaching was rather set aside, for this worthy reason: 'For the people shall not come, or, at least, not in winter.' If so, the Methodists are a fallen people. Here is the proof. They have 'lost their first love,' and will never recover it or be able to regain it until they 'do the first works.'" ^[36]

Influence of Methodists

"Since the Methodists came here!"

On Tuesday, June 2, 1772, Wesley wrote, "We went to New Orygan at Teesdale. The people were keenly watchful; but, I think, not deeply affected. From the top of the next huge mountain we had a view of Weardale. It is a lovely prospect. The meadows and green fields that rose gently on either side of the little river, clear as crystal, were sprinkled with innumerable little houses; three out of four of which (if not nine. out of ten) have arisen since the Methodists came here. Since that time beasts have been changed into men, and the wilderness into a fruitful field." [37]

Only the Methodists will have nothing to do with it

"As Much as Always"

On Saturday, August 17, 1776, Wesley wrote, "We found Mr. Hoskins, at Cubert (Cornwall), alive, but only staggering over the grave. I preached in the evening on II Corinthians 5:1-4, probably the last sermon he will hear from me. Later I asked if that Cornish scandal, the plundering of shipwrecks, still subsisted. He said, As much as ever; the Methodists alone will have nothing to do with it. But three months since a ship was wrecked on the south coast, and the tinners seized all the goods, and even broke to pieces a new bus that was on board, and carried every scrap of it away. But is there no way to avoid this shameful violation of all laws, both of religion and of humanity?" [38]

A people standing

"But they do not decrease in number; they increase continually. Therefore they are not a fallen people"

On the 5th day of August, 1777, Wesley said, "In most places, the Methodists are still a poor and despised people, laboring under reproach and many inconveniences; therefore, wherever the power of God is not, they diminish. By this, then you may form a sure judgment. Do Methodists in general decrease in number? Then they decrease in grace; they are a fallen people, or, at least, a falling people. But they do not decrease in number; they continually increase. Therefore they are not a fallen people." [39]

Importance of teaching

"Boys and girls, selected from our Sunday schools and taught accurately"

On Saturday, April 19, 1787, "we proceeded to Bolton, where I preached by night in one of the most elegant houses in the kingdom, and to one of the liveliest congregations," said Wesley. "And this I must confess, there is no such assembly of singers in any of the Methodist congregations in the three kingdoms. There cannot be; for we have nearly a hundred of these treble, boys and girls, selected from our Sunday schools, and accurately taught, such as are not found together in any chapel, cathedral, or music-hall within the four seas. Besides, the spirit in which they all sing, and the beauty of many of them, so suit the melody that I defy any one to exceed it except the singing of angels in our Father's house." [40] 

 

Preaching, instruments to achieve holiness and salvation

 

"Who desire nothing but to save their own souls and those who hear them"

 

The preachings of John, Charles Wesley and the Methodist preachers were fundamental for conversion and the search for holiness, the hallmark of the Methodist DNA.

It is part of the Methodist DNA to preach about Jesus, repentance and salvation by faith and grace of God.

On Thursday, July 14, 1739, Wesley said, "I went with Mr. Whitefield to Blackheath, where there were, I believe, twelve or fourteen thousand persons. He surprised me a little by wishing me to preach in his stead; which I did (though nature recoiled) on my favorite subject, Jesus Christ, that of God is made unto us wisdom, righteousness, sanctification, and redemption." ^[41]

The Kingdom of God

On Friday, August 26, 1743, Wesley said, "I set out for Cornwall. In the evening I preached on the cross at Taunton, on: 'The kingdom of God is not meat and drink; but righteousness, peace, and joy in the Holy Ghost.'" [42] 

"Who desire nothing but to save their own souls and those who hear them"

On Sunday, July 17,  1739, "I preached at seven in Upper Moorefields to (I believe) six or seven thousand persons, in: 'Ho, whosoever thirsteth, come to the waters.'" ^[43]

At five o'clock I preached on Kennington Common to about fifteen thousand people with these words: "Look unto me, and be saved, unto the ends of the earth" [Isaiah 45:22]. ^[44]

"Look unto me, and be saved, all the ends of the earth"

On Monday, July 18, 1739, "I left London early in the morning, and the next evening arrived at Bristol, and preached (as I had appointed, God permitting) to a large congregation. My text was now also 'Look unto me, and be ye saved, all the ends of the earth' (Isaiah 45:22),'" ^[45] Wesley said.

What they must do to be saved"

On Sunday, September 9, 1739, "I declared to about ten thousand, at Moorfields, what they must do to be saved. My mother went with us, about five, to Kennington, where there should be twenty thousand persons. I insisted again on that foundation of all our hope, 'Believe on the Lord Jesus, and thou shalt be saved.' From Kennington I went to a society at Lambeth. The house was full, the rest were in the garden. The deep attention they showed gave me a good hope that not all will be forgotten hearers." [46]

"What must I do to be saved?"

On Friday, October 19, 1739, "I preached in the morning at Newport on 'What must I do to be saved?' to the most callous and ill-behaved persons I have ever seen in Wales. An ancient man, for a great part of the sermon, cursed and swore almost incessantly; and, for the conclusion, took up a large stone, which he often attempted to throw. But this he could not do. - Such are the champions, such are the arms against field preaching!" [47] 

'So is everyone who is born of the Spirit'

In the evening Wesley arrived at Epworth on Sunday, January 2, 1743. "At five o'clock I preached on 'So is every one that is born of the Spirit.' About eight o'clock I preached from my father's tomb on Hebrews 8:11." [48]

"I declared Him who was 'wounded for our transgressions' and 'wounded for our iniquities'

On April 1, 1743, "between seven and eight I set out with John Healy, my guide," Wesley said. "The north wind, being exceedingly high, pushed the hail into our faces, which froze when it fell, and covered us for the moment. When we reached Placey, we could scarcely stand. As soon as we were a little recovered, I entered the square, and declared Him who was 'wounded for our transgressions,' and 'wounded for our iniquities.' The poor sinners were speedily gathered, and gave earnest attention to the things that were spoken. And so they did again in the afternoon, notwithstanding the wind and snow, when I begged them to receive Him to their King; to "repent, and believe the gospel." [49]

On Sunday, July 10, 1743 (Newcastle), Wesley said, "I preached at eight on Chowden Fell on 'Why wilt thou die, O house of Israel?' [Ezek. 33:11]". [50]

"I decided, if possible, to find a better job for them"

Wesley's mercy is revealed in this episode: "Ever since I first came to Newcastle, my spirit had been moved within me to the multitudes of poor wretches who were every Sunday afternoon going back and forth at Sandhill. I resolved, if possible, to find a better employment for them; and as soon as the service at All Saints was over, he walked straight from the church to Sandhill, and distributed a verse from a Psalm. In a few minutes I had company enough, thousands upon thousands thronging in. But the prince of this world fought with all his might that his kingdom might not be overthrown. Indeed, the Newcastle crowd itself, at the height of their coarseness, generally left some humanity. I scarcely observed that they threw anything; nor did I receive the slightest personal resentment: but they kept pushing each other to and fro, and making so much noise that my voice could not be heard: so that, after spending nearly an hour in singing and praying, I thought it best to postpone it to our own house." [51]

"Cast away all your transgressions; why shall ye die, O house of Israel?"

On Saturday, September 3, 1743, Wesley wrote, "I strongly applied those gracious words, 'I will heal your backslidings, I will love you freely,' to five or six hundred serious persons. At Trezuthan Downs, five miles nearer St. Ives, we met seven or eight hundred persons, to whom I cried aloud, 'Cast away all your transgressions; why shall ye die, O house of Israel?' After supper, I preached again to about a thousand persons of Him whom 'God hath exalted to be Prince and Saviour.' [52]

"Who desire nothing but to save their own souls and those who hear them"

On Monday, June 25, 1744, in London, and the five days following we spent in conference with many of our brethren (coming from various quarters), who desire nothing but to save their own souls and those who hear them," said Wesley. "And surely, as long as they continue so thought, their labors will not be in vain in the Lord. [53]

Plaque about John Wesley's preaching at Haverfordwest

"The Kingdom of God is at hand: repent and believe in the gospel"

On August 16, 1790, at the age of 88, Wesley, "on the last of his fourteen visits to the city, preached to the people of Haverfordwest. His text was, 'The kingdom of God is at hand: repent and believe in the gospel.' Mark, 1:15." ^[54]

Haverfordwest is a town in the county of Pembrokeshire, Wales.

For Wesley, the problem was sin. The solution: repentance and faith in Jesus.

Wesley believed that they could "be persuaded to become Christians". ^[55]

 

Band, a means to achieve Methodist DNA

 

"In the band, one had to become aware of the possibility of Christian perfection and learn the theological disciplines of their pursuit." ^[56] 

 

Wesley believed that early Christianity could be restored by the renewal of the doctrine, liturgy, discipline, and devotional practice of the early church." ^[57]

Part of the Methodist organization was modeled on the practice of the Early Church.

There was a purpose for Wesley to restore the doctrine and practice of the Early Church.

The primary purpose of the small groups was to bring together "persons interested in earnestly pursuing the study of holy living." ^[58]

The Bands in particular provided communion and the search for perfect love.

The Classes stimulated with a spiritual discipline, confession, the development of salvation and sanctification. There was a responsibility to one another.

Central band function

Band was a means to make disciples achieve perfect love. It was the ideal place to seek holiness of heart. ^[59] 

One function of the band was what Wesley called "close talk". ^[60] 

Bands were small groups created to lead Methodists to perfect love.

Bands were important in the process of forming the Methodist organization. ^[61] 

"In addition to the Society and Class meetings, bands of about five people of the same sex and marital status met to confess specific sins and struggles to each other. It is estimated that about 1 in 4 Methodists regularly participated in a band." ^[62]

The main activities of the bands "were confession and prayer; their aim was spiritual growth. The bands were homogeneous, according to the Moravian model; there were bands of women, of men and even of boys (...)." ^[63] 

The bands were groups committed to each other and to the holy life. They met to help each other on the path to Christian perfection. These were "deeper" groups and only about one-third of the typical Methodist society joined, or were invited to join the bands from which they shared their spiritual journeys "unreserved and undisguised."

John Wesley called this "intimate conversation". He felt that Methodism was closer to the New Testament ideal in band meetings. ^[64] 

Wesley wrote five initial questions to be used in each band meeting:

1. What known sins have you committed since our last meeting?

2. What temptations have you suffered?

3. How did you give in to temptation?

4. What have you thought, said or done, of which you doubt whether it is sin or not?

5. Don't have anything you want to keep secret? ^[65] 

Purpose and growth of small groups

For Wesley, discipline was fundamental in small groups. For him, "the soul and the body make a man, the spirit and discipline make a Christian"^[66].

See an example of the purpose of small groups in "Wesley's Rules for Band-Societies" drawn up December 25, 1738.

The purpose of our meeting is to obey this command of God, "Confess your faults to one another, and pray for one another, that you may be healed..."

To this end, there was the following purpose:

1. "To meet once a week at least.

2. To arrive punctually at the appointed time, without any extraordinary reason.

3. To begin exactly at the time, with chanting or prayer.

4. For each of us to speak in order, freely and clearly, the true state of our souls, with the faults we have committed in thought, word, or deed, and the temptations we have felt, since our last meeting.

5. To end each meeting with a prayer, suitable for the state of each person present.

6. To appoint one person among us to speak of his own state first, and then to ask the rest, in order, to speak on matters pertaining to his state, sins, and temptations." ^[67] 

An example of this purpose can be seen in 1746, in a society in London.

"In 1742, in a society in London there were 426 members, divided into 65 classes. Eighteen months later that same society had 2200 members, all of whom were in classes. Every week each student was expected to speak openly and honestly about the true state of his soul." ^[68] 

What were the main brands of the bands?

"Openness and transparency were found to be strongest in the band. As far as theological development was concerned, in class one was seeking to convince himself that he was really a child of God. In the band, one had to become aware of the possibility of Christian perfection and learn the theological disciplines of his pursuit." ^[69] 

 

The DNA of the Methodist

 

"A Methodist is one who has 'the love of God poured out with all his heart through the Holy Spirit given to Him'; one who 'loves the Lord his God with all his heart and with all his soul and with all his mind and with all his strength.'"

 

In his text "The marks of a Methodist", Wesley asks and answers:

"What, then, is the brand?

A Methodist is one who has the love of God poured out for his whole heart

"Who is a Methodist, according to his own account?" I answer, A Methodist is one who has 'the love of God shed abroad for all his heart by the Holy Spirit given to Him'; one who 'loves the Lord his God with all his heart, and with all his soul, and with all his mind, and with all his strength. God is the joy in his heart, and the desire of his soul; which is constantly crying, Who have I in heaven but thee? There is none upon the earth that I desire but Thee! My God and my all! Thou art the strength of my heart, and my portion for ever!" ^[70] 

A Methodist is happy in God

 

A Methodist for Wesley is happy in God, yea, always happy, as having in him, "a well of water, fountain of eternal life," and overflowing his soul with peace and joy. "Perfect love," having now, "cast away fear," he "rejoiceth more and more." He "rejoices, always, in the Lord," always "in God his Saviour"; and, in the Father, "through our Lord Jesus Christ, by whom he has now received redemption." ^[71]

For Wesley, having found "redemption, through his blood, the forgiveness of his sins," the Methodist "cannot but rejoice, whenever he looks back upon the horrible pit, from which he has been delivered; when he sees "all his transgressions and iniquities blotted out, like a cloud." ^[72]

And yet "being justified freely, and having peace with God, through our Lord Jesus Christ." ^[73]

 

The Methodist has hope

The Methodist has his hope, thus "full of immortality, in all things he gives thanks"; as knowing that (whatever they are) "it is the will of God, in Christ Jesus, concerning him."^[74]

 

The Methodist prays without ceasing

To Wesley, the Methodist "prays without ceasing." It is given him "always to pray, and not to falter." Not that he is always in the house of prayer; though he does not neglect the opportunity of being there."^[75]

The Methodist has the commandments of God written on his heart

For Wesley, the Methodist has the commandments of God written in his heart: "Let him that loveth God love his brother, also." And he, accordingly, loves his neighbor, as himself; he loveth every man, as his own soul. His heart is full of love to all mankind, to all the children of the "Father of all spirits of all flesh." ^[76] 

The Methodist is "pure of heart"

The Methodist is "pure in heart," said Wesley. The love of God has cleansed his heart from all vengeful passion, from envy, malice, and wrath, from every unkind temper or evil affection. It has cleansed him from pride and hum of spirit, from whom, alone, emanates strife. And he is now "full of mercy, gentleness, lowliness of mind, mildness, and longsuffering": So that he "abstains and forgives, if he has any dispute with anyone; just as God, in Jesus Christ, forgave him." ^[77]

The Methodist is the tree is known for its fruits

The Methodist is "the tree is known by its fruits. For as he loves God, so he keeps his commandments; not only some, or most of them, but all, from the least to the greatest. He is not satisfied with 'keeping the whole law, and offending in one point'; but he has, in all points, 'conscience, without offence, towards God and man'. ^[78]

The Methodist serves God with all his strength

Loving God with all his heart, the Methodist "serves Him with all his might. He continually presents his soul and his body, as a living, holy, and acceptable sacrifice to God; whole and unreserved, devoting to Him, all that he has, all that is, for his glory. All the talents which he has received, he constantly employs, according to the Master's will; every power or faculty of his soul, every member of his body."^[79]

Everything the Methodist does is for the glory of God

All that the Methodist does is "for the glory of God. In all his occupation, of every kind, he not only concentrates his efforts, (which implies having one eye), but, at present, he accomplishes it. His occupations, or his hours of rest, as well as his prayers, all serve this great end. Whether he is sitting in his house, or walking; whether he lies down, or rises, he is promoting, in all that he speaks or does, the only occupation of his life; whether he puts on his garments, or works, or eats and drinks, or amuses himself with exhausting labour, all this tends to the growth of the glory of God, for peace and good-will among men." ^[80]

The customs of the world do not prevent the Methodist from running the race that is set before him

 

"Nor do the customs of the world prevent the Methodist from "running the race that is set before him."

He cannot "lay treasures on earth," any more than he can set fire to his own breast. He cannot "adorn himself," by any pretence, "with gold or sumptuous garments." He cannot take part, or encourage any amusement that has the slightest tendency to vice of any kind." ^[81]

The Methodist does good to all

 

Whenever he can, the Methodist "doeth good to all men"; his neighbor, and strangers; friends and foes: and in every possible way; not only to their bodies, "feeding the hungry, clothing the naked, visiting those who are sick or in prison"; but, much more, he works for the good of their souls, with the enabling God has given him, to awaken those who sleep in death."

The Principles and Practices of Our Religion

Wesley taught that "these are the principles and practices of our religion; these are the marks of a true Methodist."^[82]

"By these marks, by these fruits of living faith," said Wesley, "we labor to distinguish ourselves from the unbelieving world, from all those minds or lives which are not in accordance with the Gospel of Christ." ^[83]

 

 

---

[1] [1. From the "Great" Minutes, question 3.]". https://teddyray.com/ /2017/01/15/reform-nation-particularly-church-vision-church/

[2] https://www.unitedmethodistbishops.org/person-detail/2464107

[3] https://juicyecumenism.com/2021/08/20/john-wesley-church-fathers-identity-of-methodism/

[4] Idem.

[5] https://dmbi.online/index.php?do=app.entry&id=2033

[6] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[7] Idem.

[8] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[9] BURTNER, Robert W.; CHILES, Robert E. Compilation of the Theology of John Wesley. JGEC. São Paulo: Methodist Press, 1960. IV The Holy Spirit.

[10] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[11] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[12] Idem.

[13] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[14] Idem.

[15] Wesley, his own historian. https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley, his own historian. Cincinnati: Hitchcock and Walden. 1870.

[16] Idem.

[17] Idem.

[18] BURTNER, Robert W.; CHILES, Robert E. Collection of the Theology of John Wesley. JGEC. São Paulo: Methodist Press, 1960. IV The Holy Spirit.

[19] BURTNER, Robert W.; CHILES, Robert E. Collection of the Theology of John Wesley. JGEC. São Paulo: Methodist Press, 1960. IV The Holy Spirit.

[20] BURTNER, Robert W.; CHILES, Robert E. Collection of the Theology of John Wesley. JGEC. São Paulo: Methodist Press, 1960. IV The Holy Spirit.

[21] Idem.

[22] Idem.

[23] . Wesley, his own historian. https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley, his own historian. Cincinnati: Hitchcock and Walden. 1870.

[24] Idem.

[25] BURTNER, Robert W.; CHILES, Robert E. Compilation of the Theology of John Wesley. JGEC. São Paulo: Methodist Press, 1960, p. 273.

[26] BURTNER, Robert W.; CHILES, Robert E. Collection of the Theology of John Wesley. JGEC. São Paulo: Methodist Press, 1960.

[27] Idem.

[28] Idem.

[29] https://dmbi.online/index.php?do=app.entry&id=137

[30] https://www.visionofbritain.org.uk//travellers/J_Wesley/16

[31] https://www.biblicalcyclopedia.com/V/vasey-thomas-(1).html

[32] https://dmbi.online/index.php?do=app.entry&id=2828

[33] https://www.biblicalcyclopedia.com/V/vasey-thomas-(1).html

[34] The John Wesley Magazine, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[35] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[36] https://www.visionofbritain.org.uk/travellers/J_Wesley/19

[37] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[38] Idem.

[39] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[40] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[41] The Magazine of John Wesley, Edited by Percy Livingstone Parker, Chicagomoody Press, 1951, op.cit.

[41] Idem.

[42] Idem,

[43] Wesley, his own historian. https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley, his own historian. Cincinnati: Hitchcock and Walden. 1870.

[44] Idem.

[45] Idem.

[46] Wesley, his own historian. https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley, his own historian. Cincinnati: Hitchcock and Walden. 1870.

[47] Idem.

[48] Idem.

[49] Wesley, his own historian. https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley, his own historian. Cincinnati: Hitchcock and Walden. 1870.

[50] Idem.

[51] Wesley, his own historian. https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley, his own historian. Cincinnati: Hitchcock and Walden. 1870.

[52] Idem.

[53] Wesley, his own historian. https://quod.lib.umich.edu/m/moa/AGV9079.0001.001?rgn=main;view=fulltext.Wesley, his own historian. Cincinnati: Hitchcock and Walden. 1870.

[54] https://churchmodel.org.uk/2017/09/20/john-wesley-enthusiasm-and-todays-church/

[55] http://www.haverfordwestcivicsociety.org.uk/towntrail/content/pg26.html

[56] https://scholar.smu.edu/cgi/viewcontent.cgi?article=1009&context=theology_ministry_etds

[57] https://www.jstor.org/stable/41179847 · PDF file

[58] Ibidem, p.108.

[59] https://academic.oup.com/book/27734/chapter-abstract/197911662?redirectedFrom=fulltext

[60]https://belonggsumc.com/john-wesleys-small-groups-models-of-christian-community/

[61] LELIÈVRE, Mateo. João Wesley, Sua vida e obra. Editora Vida, 1997, p.118.

[62]https://www.umc.org/en/content/the-method-of-methodism-expands-societies-and-the-new-room

[63] There were several societies in England. Wesley and other leaders of the Holy Club led some, but they were not necessarily considered Methodist (HEITZENHATER, Richard P., Ibidem, p.103).

[64] http://blogs.nazarene.org/rev4/2011/04/02/the-bands.

[65] Idem.

[66] Works-of Wesley, vol. 2, pg. 2, p. 204. 204: www.goforthall.org/articles/jw_dscplshp.html.

[67] http://housechurch.org/miscellaneous/wesley_band-societies.html

[68] http://coregroups.org/threestrandmodel.html

[69] https://scholar.smu.edu/cgi/viewcontent.cgi?article=1009&context=theology_ministry_etds

[70] https://imeldemirandopolis.blogspot.com/2009/11/as-marcas-de-um-metodista.html

[71] Idem.

[72] Idem.

[73] Idem.

[74] https://imeldemirandopolis.blogspot.com/2009/11/as-marcas-de-um-metodista.html

[75] Idem.

[76] https://imeldemirandopolis.blogspot.com/2009/11/as-marcas-de-um-metodista.html

[77] Idem.

[78] https://imeldemirandopolis.blogspot.com/2009/11/as-marcas-de-um-metodista.html

[79] Idem.

[80] https://imeldemirandopolis.blogspot.com/2009/11/as-marcas-de-um-metodista.html

[81] Idem.

[82] https://imeldemirandopolis.blogspot.com/2009/11/as-marcas-de-um-metodista.html

[83] Idem.