Reading John Wesley More Fully
- 11 hours ago
- 6 min read
Reading John Wesley More Fully
It is a given that John Wesley was used by God in a remarkable way to lead a revival in Britain that spread to America, and subsequently to many parts of the world. Today, the Methodist movement that started with him and his brother Charles and the early Methodist preachers has taken many forms in many contexts.
Removed in space and time from the heyday of the Wesleyan revival, present day Methodists try to find their roots in John Wesley’s teachings and experiences. The primary sources where we can find Methodist roots are Wesley’s sermons, Bible commentary, and journal, and Charles Wesley’s hymns.
One such attempt to find Wesleyan roots was made by writer Daniel R. Jennings to collate information from Wesley’s journal. Jennings published The Supernatural Occurrences of John Wesley[1] in 2006, which is a simple (some would say, simplistic) compilation of extracts from the journal of Wesley to demonstrate that he was no stranger to such supernatural phenomena as deliverances, being “slain in the Spirit”, healings, prophecies, visions, dreams, holy laughter, and encounters with angels.
This is obviously to correct the dearth of such references to more scholarly books on Wesley that reflect western scepticism on such phenomena to which there is a greater openness in non-western contexts. At the same time, Jenning’s book is welcome as support from Wesley’s own record to the views and experiences of those with a Pentecostal or charismatic persuasion. Among Methodists, they are sometimes called “Methocostals.”[2]
However, is the compilation of Jennings an unbiased and accurate representation of what we find in Wesley’s journal? It is difficult to defend it as so. In the first place, the book is limited by the fact that Jennings is not a historian or theologian. His professional background is graphic design and creative media. In addition, he has written books based on his research.
In his book on Wesley, he creates lists of “proof texts” from Wesley’s journal to demonstrate that Wesley was familiar with many of the supernatural experiences described by modern charismatics. In doing so, while helpful in finding such resonance, he might also be imposing modern phenomena on Wesley’s experiences. For example, there are sections under “Slain in the Spirit” and “Holy Laughter” – Wesley did not use such language, neither was he without any criticism regarding such phenomena.
In addition, Jennings’ list tends to leave out context, both in terms of what else we can find in the journal but also what other light that can be shed by the other writings of Wesley.
Let’s just examine some examples.
On Emotional and Physical Disturbances
In response to criticisms against physical and emotional distress seen in persons who heard his preaching, Wesley offers a nuanced approach, not denying these manifestations but also stating his criteria to test their authenticity. He wrote, “This is the fact; let any judge of it as they please. And that such a change was then wrought appears (not from their shedding tears only, or falling into fit, or crying out; these are not the fruits, as you seem to suppose, whereby I judge, but) from the whole tenor of their life, till then many ways wicked; from that time holy, just, and good”[3] (May 20, 1739, Wesley’s Journal). The test was not the phenomena but the lifelong spiritual transformation.
On the danger of extremes
“The danger was to regard extraordinary circumstances too much, such as outcries, convulsions, visions, trances; as if these were essential to the inward work, so that it could not go on without them.”[4] (Nov 25, 1759). Wesley also rejected total dismissal of such phenomena but cautioned against insisting their necessity, noting that disturbed human emotions and Satan can mimic them “in order to discredit the whole [work of God]”. (To his credit, Jennings does discuss this, though all too briefly, in the final chapter of his book.)
In his sermon, “The Nature of Enthusiasm”, Wesley defines and warns against the many forms of enthusiasm, “Trust not in visions or dreams; in sudden impressions, or strong impulses of any kind. Remember, it is not by these you are to know what is the will of God on any particular occasion, but by applying the plain Scripture rule, with the help of experience and reason, and the ordinary assistance of the Spirit of God.”[5]
In his sermon, “The Witness of the Spirit”, Wesley warned against presumptuous self-deception. “How many have mistaken the voice of their own imagination for this witness of the Spirit of God, and thence idly presumed they were the children of God while they were doing the works of the devil!”[6]
In his A Plain Account of Christian Perfection, an important Methodist document, Wesley cautions, “Beware of that daughter of pride, enthusiasm. O keep at the utmost distance from it! Give no place to a heated imagination. Do not hastily ascribe things to God. Do not easily suppose dreams, voices, impressions, visions, or revelations to be from God. They may be from him. They may be from nature. They may be from the devil.”[7] He goes on to state how important it is that everything must be tested by Scripture. One must not lose one’s reason and be diligent in keeping to the ordinary means of grace such as Bible reading (or “searching the scriptures”) and prayer and conversations with mature Christians. Humility and meekness will prevent people to go to excesses.
Being a careful Bible student and a keen observer and thinker, Wesley, a student of revivals, was aware that the faithful Spirit-filled preaching of God’s Word can produce deep conviction and conversion. But he was also aware that such experiences could be accompanied by unusual phenomena, largely due to the emotions being stirred. While open to the former, he urged caution regarding the latter.
There are many other examples but the above will suffice for our purposes.
It is important that we read Wesley correctly. He cannot be attired in the clothes of a modern charismatic. He was in essence a rationalist who also emphasised Christian experience understood within his Anglican identity as set within a process of sanctification.
Across the Atlantic Ocean, there was another remarkable revival in America led by Jonathan Edwards, he too witnessed some extraordinary phenomena and wrote about it. He wrote a series of books on that revival. The first book, A Faithful Narrative on the Surprising Work of God (1737) aims to record what happened. In his subsequent two books, he provides prayerful analysis and wise pastoral advice. In Distinguishing Marks of a Work of the Spirit of God (1741), he notes that extraordinary experiences are authentic if they lead to holiness. In Thoughts on the Revival of Religion in New England(1742), he cautions against excesses and disorderly conduct in revivals.
Wesley had a similar process of recording what he saw but also reflecting on it and cautioning against lack of discernment and abuse. For us to benefit more fully from Wesley, we must look beyond his observations to his reflections and pastoral caution.
It is necessary to consider the facts more fully. For example, some quarters within Methodism like to highlight the all-night love feast and prayer meeting at Fetter Lane Society on 31 Dec 1738. It was attended by 60 people, including John and Charles Wesley and George Whitefield. Wesley recorded intense emotional and spiritual joy and the falling to the ground in awe of those present. Because of this, some[8] refer to this incident as the “Methodist Pentecost” and the birth of Methodism.
But what is seldom told is that later, Wesley broke away in 1740 from the Fetter Lane Society because he disagreed with the Moravians who taught on “stillness” and barred Wesley from preaching there. Wesley decided that the group was confused and formed the first Methodist Society at an abandoned factory named The Foundery. He brought Methodism into a more disciplined and active process of sanctification built on the foundations of God’s truth and love.
Bishop Emeritus Robert M. Solomon
[1] Daniel Jennings, The Supernatural Occurrences of John Wesley, accessed 30th May 2026, https://danielrjennings.org/tsoojw2.pdf
[2] John Lomperis, Juicy Ecumenism, “The Charismatic Movement in the Next Methodism.” Accessed 1st June 2026, https://juicyecumenism.com/2020/12/18/the-charismatic-movement-in-the-next-methodism/
[3] John Wesley, Works of John Wesley, Vol 1: Journals 1735 to 1745, (Grand Rapids, MI: Baker Books, 1979) p.195-6. See also https://www.visionofbritain.org.uk/travellers/J_Wesley/3
[4] John Wesley, A Vision of Britain through Time -- “The Truth about Trances”. Accessed 1st June 2026. https://www.visionofbritain.org.uk/travellers/J_Wesley/11
[5] John Wesley, Wesley Centre Online - “The Nature of Enthusiasm” (Sermon 37). Accessed 1st June 2026. https://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-37-the-nature-of-enthusiasm/
[6] John Wesley, Wesley Centre Online - “The Witness of the Spirit” (Sermon 10). Accessed 1st June 2026. https://wesley.nnu.edu/john-wesley/the-sermons-of-john-wesley-1872-edition/sermon-10-the-witness-of-the-spirit-discourse-one/
[7] John Wesley, Wesley Centre Online - “A Plain Account of Christian Perfection.” Accessed 1st June 2026. https://wesley.nnu.edu/john-wesley/a-plain-account-of-christian-perfection/
[8] See Douglas Fox, “Aldersgate or Fetter Lane?” https://firebrandmag.com/articles/aldersgate-or-fetter-lane.
Comments