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John Wesley ( ; 2 March 1791) was an English cleric, theologian, and Evangelism who was a principal leader of a revival movement within the Church of England known as Methodism. The societies he founded became the dominant form of the independent Methodist movement that continues to this day.
Educated at Charterhouse and Christ Church, Oxford, Wesley was elected a fellow of Lincoln College, Oxford, in 1726 and ordination as an Anglican priest two years later. At Oxford, he led the "Holy Club", a society formed for the purpose of the study and the pursuit of a devout Christian life. After an unsuccessful two-year ministry in Savannah, Georgia, he returned to London and joined a religious society led by Moravian Church. On 24 May 1738, he experienced what has come to be called his evangelical conversion. He subsequently left the Moravians and began his own ministry.
A key step in the development of Wesley's ministry was to travel widely and preach outdoors, embracing Arminianism. Moving across Great Britain and Ireland, he helped form and organise small Christian groups (societies and Class meeting) that developed intensive and personal accountability, discipleship, and religious instruction. He appointed itinerant, unordained evangelists—both women and men—to care for these groups of people. Under Wesley's direction, Methodists became leaders in many social issues of the day, including the abolition of slavery and support for women preachers.
Although he was not a systematic theologian, Wesley argued against Calvinism and for the notion of Christian perfection, which he cited as the reason that he felt God "raised up" Methodists into existence. His evangelicalism, firmly grounded in theology, maintained that means of grace played a role in sanctification of the believer; however, he taught that it was by faith a believer was transformed into the likeness of Christ. He held that, in this life, Christians could achieve a state where the love of God "reigned supreme in their hearts", giving them not only Outward holiness but inward holiness. Wesley's teachings, collectively known as Wesleyan theology, continue to inform the doctrine of Methodist churches.
Throughout his life, Wesley remained within the established Church of England, insisting that the Methodist movement lay well within its tradition. In his early ministry years, Wesley was barred from preaching in many parish churches and the Methodists were persecuted; he later became widely respected, and by the end of his life, was described as "the best-loved man in England".
As in many families at the time, Wesley's parents gave their children their early education. Each child, including the girls, was taught to read as soon as they turned five years old. They were expected to become proficient in Latin and Greek language and to have learned major portions of the New Testament by heart. Susanna Wesley examined each child before the midday meal and before evening prayers. The children were not allowed to eat between meals and were interviewed singly by their mother one evening each week for the purpose of intensive spiritual instruction. In 1714, at age 11, Wesley was sent to the Charterhouse School in London (under the mastership of John King from 1715), where he lived the studious, methodical and, for a while, religious life in which he had been trained at home.
Apart from his disciplined upbringing, a rectory fire which occurred on 9 February 1709, when Wesley was five years old, left an indelible impression. Some time after 11:00 pm, the rectory roof caught on fire. Sparks falling on the children's beds and cries of "fire" from the street roused the Wesleys who managed to shepherd all their children out of the house except for John who was left stranded on an upper floor. With stairs aflame and the roof about to collapse, Wesley was lifted out of a window by a parishioner standing on another man's shoulders. Wesley later used the phrase, "a brand plucked out of the fire", quoting , to describe the incident. This childhood deliverance subsequently became part of the Wesley legend, attesting to his special destiny and extraordinary work. Wesley was also influenced by the reported haunting of Epworth Rectory between 1716 and 1717. The Wesley family reported frequently hearing noises and occasionally seeing apparitions which they believed were caused by a ghost called 'Old Jeffery'.
He was ordained a deacon on 25 September 1725—holy orders being a necessary step toward becoming a fellow and tutor at the university. On 17 March 1726, Wesley was unanimously elected a fellow of Lincoln College, Oxford. This carried with it the right to a room at the college and regular salary. While continuing his studies, he taught Greek language and philosophy, lectured on the New Testament and moderated daily disputations at the university. However, a call to ministry intruded upon his academic career. In August 1727, after completing his master's degree, Wesley returned to Epworth. His father had requested his assistance in serving the neighbouring cure of Wroot. Ordained a priest on 22 September 1728, Wesley served as a parish curate for two years.
In the year of his ordination, he read Thomas à Kempis and Jeremy Taylor, showed his interest in mysticism, and began to seek the religious truths which underlay the great revival of the 18th century. The reading of William Law's Christian Perfection and A Serious Call to a Devout and Holy Life gave him, he said, a more sublime view of the law of God; and he resolved to keep it, inwardly and outwardly, as sacredly as possible, believing that in obedience he would find salvation. He pursued a rigidly methodical and abstemious life, studied Scripture, and performed his religious duties diligently, depriving himself so that he would have alms to give. He began to seek after holiness of heart and life.
Wesley returned to Oxford in November 1729 at the request of the Rector of Lincoln College and to maintain his status as a junior fellow.
Given the low ebb of spirituality in Oxford at that time, Wesley's group provoked a negative reaction. They were considered to be religious "enthusiasts", which in the context of the time meant religious fanatics. University wits styled them the "Holy Club", a title of derision. Currents of opposition became a furore following the mental breakdown and death of a group member, William Morgan. In response to the charge that "rigorous fasting" had hastened his death, Wesley noted that Morgan had left off fasting a year and a half since. In the same letter, which was widely circulated, Wesley referred to the name "Methodist" with which "some of our neighbors are pleased to compliment us". That name was used by an anonymous author in a published pamphlet (1732) describing Wesley and his group, "The Oxford Methodists". This ministry, however, was not without controversy. The Holy Club ministered and maintained support for Thomas Blair who in 1732 was found guilty of sodomy. Blair was notorious among the townspeople and his fellow prisoners, and Wesley continued to support him.
For all of his outward piety, Wesley sought to cultivate his inner holiness or at least his sincerity as evidence of being a true Christian. A list of "General Questions" which he developed in 1730 evolved into an elaborate grid by 1734 in which he recorded his daily activities hour-by-hour, resolutions he had broken or kept, and ranked his hourly "temper of devotion" on a scale of 1 to 9. Wesley also regarded the contempt with which he and his group were held to be a mark of a true Christian. As he put it in a letter to his father, "Till he be thus contemned, no man is in a state of salvation."
It was on the voyage to the colonies that the Wesleys first came into contact with Moravian Church settlers. Wesley was influenced by their deep faith and spirituality rooted in pietism. At one point in the voyage, a storm came up and broke the mast off the ship. While the English panicked, the Moravians calmly sang hymns and prayed. This experience led Wesley to believe that the Moravians possessed an inner strength which he lacked. The deeply personal religion that the Moravian pietists practised heavily influenced Wesley and is reflected in his theology of Methodism.
Wesley arrived in the colony in February 1736, and lived for a year at the parsonage that stood on the site of today's Oliver Sturges House. He approached the Georgia mission as a , seeing it as an opportunity to revive "primitive Christianity" in a primitive environment. Although his primary goal was to evangelise the Native American people, a shortage of clergy in the colony largely limited his ministry to European settlers in Savannah. While his ministry has often been judged to have been a failure in comparison to his later success as a leader in the Evangelical Revival, Wesley gathered around him a group of devoted Christians, who met in a number of small group religious societies. At the same time, attendance at Eucharist increased over the course of nearly two years in which he served as Christ Church's parish priest.
Nonetheless, Wesley's High Church ministry was controversial among the colonists and it ended in disappointment after Wesley fell in love with a young woman named Sophia (or Sophy) Hopkey. He hesitated to marry her because he felt that his first priority in Georgia was to be a missionary to the Native Americans, and he was interested in the practice of clerical celibacy within early Christianity. Following her marriage to William Williamson, Wesley believed Sophia's former zeal for practising the Christian faith declined. In strictly applying the rubrics of the Book of Common Prayer, Wesley denied her Communion after she failed to signify to him in advance her intention of taking it. As a result, legal proceedings against him ensued in which a clear resolution seemed unlikely. On 22 December 1737, Wesley fled the colony and returned to England.
One of the most significant accomplishments of Wesley's Georgia mission was his publication of a Collection of Psalms and Hymns. The Collection was the first Anglican hymnal published in America, and the first of many hymn books Wesley published. It included five hymns he translated from German.
Wesley's noted "Aldersgate experience" of 24 May 1738, at a Moravian meeting in Aldersgate Street, London, in which he heard a reading of Martin Luther's preface to the Epistle to the Romans, revolutionised the character and method of his ministry. The previous week he had been highly impressed by the sermon of John Heylyn, whom he was assisting in the service at St Mary le Strand. Earlier that day, he had heard the choir at St Paul's Cathedral singing Psalm 130, where the Psalmist calls to God "Out of the depths."
But it was still a depressed Wesley who attended a service on the evening of 24 May. Wesley recounted his Aldersgate experience in his journal:
"In the evening I went very unwillingly to a society in Aldersgate Street, where one was reading Luther's Preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation, and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death."
A few weeks later, Wesley preached a sermon on the doctrine of personal salvation by faith, which was followed by another, on God's grace "free in all, and free for all." Considered a pivotal moment, Daniel L. Burnett writes: "The significance of Wesley's Aldersgate Experience is monumental ... Without it, the names of Wesley and Methodism would likely be nothing more than obscure footnotes in the pages of church history." Burnett describes this event as Wesley's "Evangelical Conversion". May 24 is commemorated in Methodist churches as Aldersgate Day.
Wesley's Oxford friend, the evangelist George Whitefield, was also excluded from the churches of Bristol upon his return from America. When Wesley reached Bristol, the city was booming with new industrial and commercial development. Because of this, there were social uproars with riots and religious troubles. About a fifth of the population were Dissenters, while many of the Anglicans possessed a religious enthusiasm that made them receptive to Wesley's message and approach. Going to the neighbouring village of Kingswood, in February 1739, Whitefield preached in the open air to a company of miners. Later he preached in Whitefield's Tabernacle. Wesley hesitated to accept Whitefield's call to copy this bold step. Overcoming his scruples, he preached the first time at Whitefield's invitation a sermon in the open air, at a brickyard, near St Philip's Marsh, on 2 April 1739. Wesley wrote,
I could scarce reconcile myself to this strange way of preaching in the fields, of which he Whitefield set me an example on Sunday; having been all my life till very lately so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin if it had not been done in a church.
Wesley was unhappy about the idea of field preaching as he believed Anglican liturgy had much to offer in its practice. Earlier in his life he would have thought that such a method of saving souls was "almost a sin." He recognised the open-air services were successful in reaching men and women who would not enter most churches. From then on he took the opportunities to preach wherever an assembly could be brought together, more than once using his father's tombstone at Epworth as a pulpit. Wesley preached to create repentance, prayed for conversion, dealt with hysterical behaviour, and preached to upwards of thousands through field preaching. Wesley continued for fifty years—entering churches when he was invited, and taking his stand in the fields, in halls, cottages, and chapels, when the churches would not receive him.
Late in 1739, Wesley broke with the Moravians in London. Wesley had helped them organise the Fetter Lane Society, and those converted by his preaching and that of his brother and Whitefield had become members of their bands. But he believed they fell into heresy by supporting quietism, so he decided to form his own followers into a separate society. "Thus," he wrote, "without any previous plan, began the Methodist Society in England." He soon formed similar societies in Bristol and Kingswood, and Wesley and his friends made converts wherever they went.
Wesley felt that the church failed to call sinners to repentance, that many of the clergy were corrupt, and that people were perishing in their sins. He believed he was commissioned by God to bring about revival in the church, and no opposition, persecution, or obstacles could prevail against the divine urgency and authority of this commission. The prejudices of his High-church training, his strict notions of the methods and proprieties of public worship, his views of the apostolic succession and the prerogatives of the priest, even his most cherished convictions, were not allowed to stand in the way.
Seeing that he and the few clergy cooperating with him could not do the work that needed to be done, Wesley was led, as early as 1739, to approve local preachers. He evaluated and approved men who were not ordained by the Anglican Church to preach and do pastoral work. This expansion of laity preachers was one of the keys to the growth of Methodism.
The Bristol chapel (built in 1739) was at first in the hands of trustees. A large debt was contracted, and Wesley's friends urged him to keep it under his own control, so the deed was cancelled and he became sole trustee. Following this precedent, all Methodist chapels were committed in trust to him until by a "deed of declaration", all his interests in them were transferred to a body of preachers called the "Legal Hundred".
When disorder arose among some members of the societies, Wesley adopted giving tickets to members, with their names written by his own hand. These were renewed every three months. Those deemed unworthy did not receive new tickets and dropped out of the society without disturbance. The tickets were regarded as commendatory letters.
When the debt on a chapel became a burden, it was proposed that one in 12 members should collect offerings regularly from the 11 allotted to him. Out of this grew the Methodist class-meeting system in 1742. To keep the disorderly out of the societies, Wesley established a probationary system. He undertook to visit each society regularly in what became the quarterly visitation, or conference. As the number of societies increased, Wesley could not keep personal contact, so in 1743 he drew up a set of "General Rules" for the "United Societies". These were the nucleus of the Methodist Discipline, still the basis of modern Methodism.
Wesley laid the foundations of what now constitutes the organisation of the Methodist Church. Over time, a shifting pattern of societies, circuits, quarterly meetings, annual conferences, classes, bands, and select societies took shape. At the local level, there were numerous societies of different sizes which were grouped into circuits to which travelling preachers were appointed for two-year periods. Circuit officials met quarterly under a senior travelling preacher or "assistant." Conferences with Wesley, travelling preachers and others were convened annually for the purpose of co-ordinating doctrine and discipline for the entire connection. Classes of a dozen or so society members under a leader met weekly for spiritual fellowship and guidance. In the early years, there were "bands" of the spiritually gifted who consciously pursued perfection. Those who were regarded to have achieved it were grouped in select societies or bands. In 1744, there were 77 such members. There also was a penitent band which consisted of .
As the number of preachers and preaching-houses increased, doctrinal and administrative matters needed to be discussed; so John and Charles Wesley, along with four other clergy and four lay preachers, met for consultation in London in 1744. This was the first Methodist conference; subsequently, the Conference (with Wesley as its president) became the ruling body of the Methodist movement. Two years later, to help preachers work more systematically and societies receive services more regularly, Wesley appointed "helpers" to definitive circuits. Each circuit included at least 30 appointments a month. Believing that the preacher's efficiency was promoted by his being changed from one circuit to another every year or two, Wesley established the "" and insisted that his preachers submit to its rules.
John Wesley had strong links with the North West of England, visiting Manchester on at least fifteen occasions between 1733 and 1790. In 1733 and 1738 he preached at St Ann's Church and Salford Chapel, meeting with his friend John Clayton. In 1781 Wesley opened the chapel on Oldham Street—part of the Manchester and Salford Wesleyan Methodist Mission, now the site of Manchester's Methodist Central Hall.
Wesley travelled to Ireland for the first time in 1747 and continued through 1789. He rejected the Catholic Church, so he worked to convert the people of Ireland to Methodism. Overall, the numbers grew to over 15,000 by 1795.
Following an illness in 1748 Wesley was nursed by a class leader and housekeeper, Grace Murray, at an orphan house in Newcastle. Taken with Grace, he invited her to travel with him to Ireland in 1749 where he believed them to be betrothed though they were never married. It has been suggested that his brother Charles Wesley objected to the engagement, though this is disputed. Subsequently, Grace married John Bennett, a preacher.
When, in 1746, Wesley read Lord King's account of the primitive church, he became convinced that apostolic succession could be transmitted through not only bishops, but also (priests). He wrote that he was "a scriptural episkopos as much as many men in England." Although he believed in apostolic succession, he also once called the idea of uninterrupted succession a "fable".
Edward Stillingfleet's Irenicon led him to decide that ordination (and holy orders) could be valid when performed by a presbyter rather than a bishop. Nevertheless, some believe that Wesley was secretly consecrated a bishop in 1763 by Erasmus of Arcadia, and that Wesley could not openly announce his episcopal consecration without incurring the penalty of the Praemunire.
In 1784, he believed he could no longer wait for the Bishop of London to ordain someone for the American Methodists, who were without the sacraments after the American War of Independence. The Church of England had been disestablished in the United States, where it had been the state church in most of the southern colonies. The Church of England had not yet appointed a United States bishop to what would become the Protestant Episcopal Church in America. Wesley ordained Thomas Coke as superintendent of Methodists in the United States by the laying on of hands, although Coke was already a priest in the Church of England. He also ordained Richard Whatcoat and Thomas Vasey as presbyters; Whatcoat and Vasey sailed to America with Coke. Wesley intended that Coke and Francis Asbury (whom Coke ordained as superintendent by direction of Wesley) should ordain others in the newly founded Methodist Episcopal Church in the United States. In 1787, Coke and Asbury persuaded the American Methodists to refer to them as bishops rather than superintendents, overruling Wesley's objections to the change.
His brother, Charles, was alarmed by the ordinations and Wesley's evolving view of the matter. He begged Wesley to stop before he had "quite broken down the bridge" and not embitter his Charles' last moments on earth, nor "leave an indelible blot on our memory." Wesley replied that he had not separated from the church, nor did he intend to, but he must and would save as many souls as he could while alive, "without being careful about what may possibly be when I die." Although Wesley rejoiced that the Methodists in America were free, he advised his English followers to remain in the established church.
The doctrines which Wesley emphasised in his and writings are prevenient grace, present personal salvation by faith, the witness of the Spirit, and entire sanctification.
"That habitual disposition of soul which, in the sacred writings, is termed holiness; and which directly implies, the being cleansed from sin, 'from all filthiness both of flesh and spirit;' and, by consequence, the being endued with those virtues which were in Christ Jesus; the being so 'renewed in the image of our mind,' as to be 'perfect as our Father in heaven is perfect."by J. Faber, 1743]]The term "sinless perfection" was one which Wesley avoided using "because of its ambiguity," rather, he contended that a Christian could be made "perfect in love". (Wesley studied Eastern Orthodoxy and embraced particularly the doctrine of Theosis). This love would mean, first of all, that a believer's motives, rather than being self-centred, would be guided by the deep desire to please God. One would be able to keep from committing what Wesley called, "sin rightly so-called." By this, he meant a conscious or intentional breach of God's will or laws.
Secondly, to be made perfect in love meant, for Wesley, that a Christian could live with a primary guiding regard for others and their welfare. He based this on Christ's quote that the second great command is "to love your neighbour as you love yourself." In Wesley's view, this orientation would cause a person to avoid any number of sins against his neighbour. This love, plus the love for God that could be the central focus of a person's faith, would be what Wesley referred to as "a fulfilment of the law of Christ." He described perfection as a second blessing and instantaneous sanctifying experience; he maintained that individuals could have the assurance of their entire sanctification through the testimony of the Holy Spirit. Wesley collected and published such testimonies.
Prevenient grace was the theological underpinning of his belief that all persons were capable of being saved by faith in Christ. Wesley did not believe in the Calvinist understanding of predestination, that is, that some persons had been elected by God for salvation and others for damnation. He expressed his understanding of humanity's relationship to God as utter dependence upon God's grace. God was at work to spiritually enable all people to be capable of coming to faith.
By contrast, Whitefield inclined to Calvinism; in his first tour in America, he embraced the views of the New England School of Calvinism. Whitefield opposed Wesley's advocacy of Arminianism, though the two maintained a strained friendship. When in 1739 Wesley preached a sermon on Freedom of Grace, attacking the Calvinistic understanding of predestination as blasphemous, as it represented "God as worse than the devil," Whitefield asked him not to repeat or publish the discourse, as he did not want a dispute. Wesley published his sermon anyway. Whitefield was one of many who responded. The two men separated their practice in 1741. Wesley wrote that those who held to unlimited atonement did not desire separation, but "those who held 'particular redemption' would not hear of any accommodation."
Whitefield, Howell Harris (leader of the Welsh Methodist revival), John Cennick, and others, became the founders of Calvinistic Methodism. Whitefield and Wesley, however, were soon back on friendly terms, and their friendship remained unbroken although they travelled different paths. When someone asked Whitefield if he thought he would see Wesley in heaven, Whitefield replied, "I fear not, for he will be so near the eternal throne and we at such a distance, we shall hardly get sight of him."
In 1770, the controversy broke out anew with violence and bitterness, as people's view of God related to their views of men and their possibilities. Augustus Toplady, Daniel Rowland, Sir Richard Hill and others were engaged on one side, while Wesley and Fletcher stood on the other. Toplady was editor of The Gospel Magazine, which had articles covering the controversy.
In 1778, Wesley began the publication of The Arminian Magazine, not, he said, to convince Calvinists, but to preserve Methodists. He wanted to teach the truth that "God willeth all men to be saved." A "lasting peace" could be secured in no other way.
Some have suggested that later in life, Wesley may have embraced the doctrine of universal salvation. This claim is supported by a letter Wesley wrote in 1787, in which he endorsed a work by Charles Bonnet that concluded in favour of universalism. However, this interpretation is disputed.
It is thanks to Wesley's abolitionist message that a young African American, Richard Allen, converted to Christianity in 1777 and later founded, in 1816, the African Methodist Episcopal Church (AME), in the Methodist tradition.
In the summer of 1771, Mary Bosanquet wrote to John Wesley to defend her and Sarah Crosby's work preaching and leading classes at her orphanage, Cross Hall. Bosanquet's letter is considered to be the first full and true defence of women's preaching in Methodism. Her argument was that women should be able to preach when they experienced an 'extraordinary call' or when given permission from God. Wesley accepted Bosanquet's argument and formally began to allow women to preach in Methodism in 1771. Methodist women, including preachers, continued to observe the ancient practice of Christian head covering.
Wesley practised a vegetarian diet and in later life abstained from wine for health reasons. He wrote, "thanks be to God, since the time I gave up flesh meals and wine I have been delivered from all physical ills". Wesley warned against the dangers of alcohol abuse in his famous sermon, The Use of Money, and in his letter to an alcoholic. In his sermon, On Public Diversions, Wesley says: "You see the wine when it sparkles in the cup, and are going to drink of it. I tell you there is poison in it! and, therefore, beg you to throw it away". These statements against alcohol use largely concerned "hard liquors and spirits" rather than the low-alcohol beer, which was often safer to drink than the contaminated water of that time. Methodist churches became pioneers in the teetotal temperance movement of the 19th and 20th centuries, and later it became de rigueur in British Methodism.
He attended music concerts, and was especially an admirer of Charles Avison. After attending a performance in Bristol Cathedral in 1758, Wesley recorded in his journal: "I went to the cathedral to hear Mr. Handel's Messiah. I doubt if that congregation was ever so serious at a sermon as they were during this performance. In many places, especially several of the choruses, it exceeded my expectation."
He is described as "rather under the medium height, well proportioned, strong, with a bright eye, a clear complexion, and a saintly, intellectual face". Though Wesley favoured celibacy rather than marital bond, he married very unhappily in 1751, at the age of 48, to a widow, Mary Vazeille, described as "a well-to-do widow and mother of four children." The couple had no children. John Singleton writes: "By 1758 she had left him—unable to cope, it is said, with the competition for his time and devotion presented by the ever-burgeoning Methodist movement. Molly, as she was known, was to return and leave him again on several occasions before their final separation." Wesley wryly reported in his journal, "I did not forsake her, I did not dismiss her, I will not recall her."
In 1770, at the death of George Whitefield, Wesley wrote a memorial sermon which praised Whitefield's admirable qualities and acknowledged the two men's differences: "There are many doctrines of a less essential nature ... In these we may think and let think; we may 'agree to disagree.' But, meantime, let us hold fast the essentials..." Wesley may have been the first to use "agree to disagree" in print—in the modern sense of tolerating differences—though he himself attributed the saying to Whitefield, and it had appeared in other senses previously.
Wesley was gravely ill during a visit to Lisburn in Ireland in June 1775. He stayed at the home of a leading Methodist, Henrietta Gayer, where he recovered.
This day I enter into my eighty-eighth year. For above eighty-six years, I found none of the infirmities of old age: my eyes did not wax dim, neither was my natural strength abated. But last August, I found almost a sudden change. My eyes were so dim that no glasses would help me. My strength likewise now quite forsook me and probably will not return in this world.
Wesley was cared for during his last months by Elizabeth Ritchie and his physician John Whitehead. He died on 2 March 1791, at the age of 87. As he lay dying, his friends gathered around him, Wesley grasped their hands and said repeatedly, "Farewell, farewell." At the end, he said, "The best of all is, God is with us", lifted his arms and raised his feeble voice again, repeating the words, "The best of all is, God is with us." He was entombed at his chapel on City Road, London. Ritchie wrote an account of his death which was quoted from by Whitehead at his funeral.
Because of his charitable nature, he died poor, leaving as the result of his life's work 135,000 members and 541 itinerant preachers under the name "Methodist". It has been said that "when John Wesley was carried to his grave, he left behind him a good library of books, a well-worn clergyman's gown" and the Methodist Church.
In his Christian Library (1750), he writes about mystics such as Macarius of Egypt, Ephrem the Syrian, Madame Guyon, François Fénelon, Ignatius of Loyola, John of Ávila, Francis de Sales, Blaise Pascal, and Antoinette Bourignon. The work reflects the influence of Christian mysticism in Wesley's ministry from the beginning to the end, although he ever rejected it after the failure in Georgia mission.
Wesley's prose, Works, were first collected by himself (32 vols., Bristol, 1771–74, frequently reprinted in editions varying greatly in the number of volumes). His chief prose works are a standard publication in seven octavo volumes of the Methodist Book Concern, New York. The Poetical Works of John and Charles, ed. G. Osborn, appeared in 13 vols., London, 1868–72.
In addition to his Sermons and Notes are his Journals (originally published in 20 parts, London, 1740–89; new ed. by N. Curnock containing notes from unpublished diaries, 6 vols., vols. i–ii, London and New York, 1909–11); The Doctrine of Original Sin (Bristol, 1757; in reply to John Taylor of Norwich); An Earnest Appeal to Men of Reason and Religion (originally published in three parts; 2nd ed., Bristol, 1743), an elaborate defence of Methodism, describing the evils of the times in society and the church; and a Plain Account of Christian Perfection (1766).
Wesley's Sunday Service was an adaptation of the Book of Common Prayer for use by American Methodists. In his Watchnight service, he made use of a pietist prayer now generally known as the Wesley Covenant Prayer, perhaps his most famous contribution to Christian liturgy. He was a noted hymn-writer, translator and compiler of a hymnal.
Wesley also wrote on physics and medicine, such as in The Desideratum, subtitled Electricity made Plain and Useful by a Lover of Mankind and of Common Sense (1759). and Primitive Physic, Or, An Easy and Natural Method of Curing Most Diseases.
In spite of the proliferation of his literary output, Wesley was challenged for plagiarism, for borrowing heavily from an essay by Samuel Johnson, published in March 1775. Initially denying the charge, Wesley later apologised officially.
In 2002, Wesley was listed at number 50 on the BBC's list of the 100 Greatest Britons, drawn from a poll of the British public.
In his early ministry years, Wesley was barred from preaching in many parish churches and the Methodists were persecuted; he later became widely respected, and by the end of his life, was described as "the best-loved man in England".
Numerous schools, colleges, hospitals and other institutions are named after Wesley; additionally, many are named after Methodism. In 1831, Wesleyan University in Middletown, Connecticut, was the first institution of higher education in the United States to be named after Wesley. The now secular institution was founded as an all-male Methodist college.
A replica of the rectory where Wesley lived as a boy was built in the 1990s at Lake Junaluska, North Carolina. This was an addition to a group of buildings built starting in the 1950s for the World Methodist Council, including a museum which housed letters written by Wesley and a pulpit Wesley used. The museum was already having difficulty staying open, and the COVID-19 pandemic finally made closing the museum necessary. Its contents went to Bridwell Library of Perkins School of Theology, Southern Methodist University in Dallas, Texas.
In 2009, a more ambitious feature film, Wesley, was released by Foundery Pictures, starring Burgess Jenkins as Wesley. The film was directed by the award-winning filmmaker John Jackman.
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