Anglican Sources
The Wesleys and the majority of early Methodists were members of the Church of England, which formed as its own denomination during the Protestant Reformation in the 16th century. Samuel and Susanna Wesley were devout Anglicans and raised their children in the high church tradition of Church of England. High churchmanship in the 18th century embraced a cluster of beliefs, including apostolic succession, episcopacy, divine right monarchy, esteem for the church fathers, and a loyalty to the English church’s liturgies and sacramental theology.
There is little doubt that Anglicanism was the direct and most influential source for the faith and theology of the Wesleys. During their period at Oxford (1720s – 1730s), the Wesleys looked to authors of the Restoration period (post-1760) for guidance in their spiritual and theological development. But after their evangelical conversions in 1738 they began to look to Anglican Reformers of the 16th century to support their new understanding of the Gospel. With a few exceptions, this page offers Anglican sources of the Restoration period and the Reformation Source page offers Anglican sources from the early-mid 16th century.
Formation of Anglicanism lecture by Dr. Ryan Reeves.
Studies on Anglicanism:
Haddan Apostolical Succession in Church of England 1869
Macalister Ecclesiastical Vestments 1896
Hierurgia Anglicana 1848
Staley Hierurgia Anglicana Part 2 1902
Staley Hierurgia Anglicana Part 3 1904
Staley Ceremonial of English Church 1900
Staley Liturgical Studies 1907
Book of Common Prayer was first published in 1549 during the reign of Edward VI and has served as the prayer book for the Anglican Communion. Over the years it has been updated. It’s influence on the Wesleys and early Methodists cannot be overstated since they were devout churchmen. For a spell in the mid-1730s John Wesley sought to follow the 1549 version, but through most of his ministry he used the 1662 edition. The BCP contains the Church of England’s Articles of Religion, and the Church’s teachings on baptism, catechism, and communion:
Book of Common Prayer 1549
Book of Common Prayer 1662
Book of Common Prayer 1762
Book of Common Prayer Annotated Edition vol 1 1867
Book of Common Prayer Annotated Edition vol 2 1866
Procter History of the Book of Common Prayer 1855
The Homilies of the Church of England includes two books of sermons officially issued by royal order in 1547 and 1555 to be read in the churches for the purposes of teaching sound doctrine on salvation and the Christian life. They served alongside the Articles of Religion and the Book of Common Prayer as the foundation for Anglican belief and theology. In 1738 the Wesleys turned to the first book to support their new understanding of justification by faith alone. In late 1738 John Wesley published an extract of three sermons in book one that deal with salvation, good works, and the life of faith. Therefore, the Homilies are an essential source for understanding the Wesleys’ views on faith and good works in relation to salvation. What is offered here is a critical edition of the two books by Anglican scholar John Griffith.
Homilies, Two Books, with Introduction & Notes, Oxford 1859
The Whole Duty of Man is an Anglican high-church devotional work written in 1658, during the Interregnum. The author is unknown, but the work had a profound influence on Anglican faith and practice in the late 17th and 18th centuries, including the Wesleys before they converted to the evangelical faith in 1738. It is an important source for understanding their Anglican background.
The Whole Duty of Man 1704
The Country Parson’s Advice to His Parishioners was published 1680 as a manual on holy living. The author is unknown. It was most likely written by someone familiar with the religious societies then springing up around the nation. The book is composed of two parts. Part one presents arguments for holy living and part two general directions on how to live a holy life. John Wesley began reading the book in 1730 and it became a favorite among the Oxford Methodists. When George Whitefield met the first time with Charles Wesley, he was given a copy. Included here is a second edition published by the book seller, James Hutton, a personal friend of the Wesleys:
Country Parson’s Advice 2nd ed 1737
Richard Hooker 1554-1600
An Anglican priest and one of the most influential theologians of the late 16th century, Hooker helped to position the Church of England as a middle way (via media) between Roman Catholicism and Continental Protestantism. He advocated reason, along with scripture and tradition, as a theological source. His shadow therefore loomed large over the development of Anglican polity and theology in the 17th century and thereafter – including the religious culture of the Wesleys and early Methodists. Here is a three volume set of his works.
Works 5th ed vol 1 1865
Works 5th ed vol 2 1865
Works 5th ed vol 3 1865
Staley Richard Hooker 1907
Robert Bellarmine 1542-1621
Catholic Cardinal who defended Rome’s doctrine of justification. His work is important since Richard Hooker and Anglican theologians directed their writings against him.
Fair & Calm Consideration on Justification 1850 reprint
Lancelot Andrewes 1555-1626
Andrewes was a bishop and scholar during the reigns of Elizabeth I and James I. He served served as Bishop of Chichester, of Ely and Winchester and in the reign of James I oversaw the translation of the King James Bible. Along with Hooker, Andrewes is considered one of the chief theologians that helped define Classical Anglicanism in the late sixteenth and early seventeenth centuries that would later influence the high church theology of the Wesleys and early Methodists.
Ninety-Six Sermons vol 1 1841
Ninety-Six Sermons vol 2 1841
Ninety-Six Sermons vol 3 1841
Ninety-Six Sermons vol 4 1841
Ninety-Six Sermons vol 5 Part 1 1843
Ninety-Six Sermons vol 5 Part 2 1843
Catechistical Doctrine 1846
Private Devotions 1906
Memoirs of Andrewes by Russell 1860
Henry Hammond 1605-1660
Hammond was an influential Anglican churchman who supported the royalist cause during the English civil war. Educated at Oxford and elected fellow of Magdalen College, Hammond supported the Arminianism of Hugo Grotius and produced several works that helped shape Anglican theology in the seventeenth century that would contribute to the high church theology that influenced the Wesleys in the eighteenth century. He suffered an untimely death in 1660 on the day that Parliament voted for the return of King Charles II.
Thirty-One Sermons Pt 1 1850
Thirty-One Sermons Pt 2 1850
Miscellaneous Theological Works vol 1 1847
Miscellaneous Theological Works vol 2 1849
Miscellaneous Theological Works vol 3 1850
William Law 1686-1761
Law was a non-juror Anglican priest who wrote several influential works in the first half of the 18th century. He is recognized as part of the holy living tradition within the Church of England. Probably no one had more influence on the theological development of the Wesleys during their Oxford period (1730s). John Wesley says he began to read Law around 1727/28, though the historical record suggests 1730. The two most influential works from Law on the Wesleys and early Methodists were A Practical Treatise on Christian Perfection (1726) and A Serious Call to a Devout & Holy Life (1728). Law inspired a gospel of holy living that resonated with the young Wesleys pursuit of inward holiness. But after their evangelical conversions in May 1738, the Wesleys distanced themselves from Law on justification and the new birth. Yet, John would later publish excerpts of Law’s writings for the early Methodists. Included below are collected works of Law in 9 volumes, published in 1762 and reissued in the 1890s.
Treatise on Christian Perfection Part I 1726
Treatise on Christian Perfection Part II 1726
Serious Call to Devout & Holy Life Part I 1729
Serious Call to Devout & Holy Life Part II 1729
The Oxford Methodists 1733
The Ground of Regeneration 1739
The Grounds and Reasons Regeneration 1762
On Justification 1760
Way to Divine Knowledge 2nd ed 1762
The Nature and Design of Christianity 1771
Humble Address to Clergy 3rd ed 1774
Works of W Law vol 1
Works of W Law vol 2
Works of W Law vol 3
Works of W Law vol 4
Works of W Law vol 5
Works of W Law vol 6
Works of W Law vol 7
Works of W Law vol 8
Works of W Law vol 9
Overton, Life of William Law Nonjuror & Mystic 1881
Richard Lucas c.1649-1715
Lucas was educated at Oxford and served as rector of St. Stephen Coleman Street. He was a popular preacher and wrote several popular works on the Christian life. Lucas was seen as belonging to the Anglican holy living tradition. His most famous work was Enquiry after Happiness, which was prized by Susanna Wesley. Susanna recommended this work to John Wesley in early 1730. In the third part of this work Lucas defined holiness (Christian perfection) as an implanted habit, made a distinction between willful sin and human infirmity (weaknesses), and expounded an ordo salutis (order of salvation) of the Christian life as three stages (illumination, liberty, perfect love). In all three of these areas Lucas has an influence on the Wesleys’ theology.
Practical Christianity 6th ed 1708
Enquiry After Happiness Pts 1-2 6th ed 1734
Enquiry After Happiness Pt 3 5th ed 1735
Richard Kidder 1633-1703
Kidder was the Bishop of Bath and Wells. Probably, his most famous work was A Demonstration of the Messias, in three parts (1684, 1699, 1700), which influenced the words of the Messiah by Handel. A smaller work by Kidder was A Discourse Concerning Sins of Infirmity, and Wilful Sins, with Another of Restitution (pub. 1704). Besides distinguishing between voluntary and involuntary transgressions, Kidder discussed sins of surprise which Wesley discusses in his sermon on “The First-Fruits of the Spirit” (1746). John Wesley read this work in 1733 and his doctrine of sin reflects the imprint of Kidder’s teachings on the subject.
Discourse Concerning Sin 1732
Discourse Concerning Sin 3rd ed 1760
Demonstration of Messias 2nd ed 1726
Henry Scougal 1650-1678
Scougal was a Scottish Anglican minister, theologian, and author. His famous work is The Life of God in the Soul of Man, which was written to offer spiritual counsel to a friend by explaining the Christian faith. Though a small work, it had an immense influence on the Wesleys and the Oxford Methodists, and was instrumental in the conversion of George Whitefield in 1735. The Wesleys were first introduced to the Life of God in 1733 and in 1748 John published an extract.
Life of God in the Soul & Nine Discourses Pt 1 1726
Life of God in the Soul & Nine Discourses Pt 2 1726
Life of God in the Soul 1742
William Beveridge 1637-1708
Beveridge was bishop of Asaph, a high churchman, and one of the most widely read Anglican divines in the 18th century. His book Private Thoughts served as a popular primer for Anglican theology. The Wesleys avidly read Beveridge while at Oxford and were influenced by his theology, including on the covenants, church polity, justification, sanctification, and the sacraments. Several themes in John Wesley’s sermons are found in Beveridge’s homilies, such as the almost Christian. Therefore, Beveridge is an important theological source for understanding the theology of the Wesleys and early Methodists. In the 19th century Oxford published the works of Beveridge in twelve volumes.
Church Catechism Explained 2nd ed 1705
Private Thoughts Vol 1 10th ed 1720
Private Thoughts Vol 2 5th ed 1720
Sermons on Christ 1710
Sermons on Holiness 1710
Sermons on Church & Ministry 1712
Sermons Part 1 1720
Sermons Part 2 1720
Theological Works vol 1 1842
Theological Works vol 2 1843
Theological Works vol 3 1844
Theological Works vol 4 1844
Theological Works vol 5 1845
Theological Works vol 6 1845
Theological Works vol 7 1845
Theological Works vol 8 1846
Theological Works vol 9 1847
Theological Works vol 10 1847
Theological Works vol 11 1848
Theological Works vol 12 1848
George Bull 1634-1710
Bull was educated at Oxford and was bishop of St. David’s. He was an Anglican theologian and wrote his influential Harmonia Apostolica to reconcile apparent discrepancies between Paul and James on the relationship between faith and good works in justification. He advocated that Paul should be understood in light of what James wrote. After the Wesleys embraced evangelical views in 1738, they rejected Bull’s exegesis and position (e.g. John’s Journal entry 6/24/41). Therefore, Bull is an important source for understanding the historical context regarding the Wesleys’ theology of justification. Bull’s viewpoint on justification should be compared to Beveridge’s, who was more inline with an evangelical perspective on justification and good works:
Life of G. Bull Nelson 1816
Harmonia Apostolica 1842
Works Vol 1 Twenty Sermons 1827
Works Vol 2 Several Discourses 1827
John Heylin 1685-1759
Heylin was an Anglican priest and a popular preacher. Because of his interest in mysticism, he was known as the “mystical doctor.” John Wesley listened to Heylin preach several times in the late 1730s and used Heylin’s Theological Lectures as a source for his Explanatory Notes Upon the New Testament (1755):
Sermons vol 1 1793
Sermons vol 1 cont. 1793
Sermons vol 2 1793
Sermons vol 2 cont. 1793
Theological Lectures on Gospels 1744
John Pearson 1613-1686
Pearson was bishop of Chester and wrote the influential Exposition on the Creed (Apostle’s Creed). This work became a standard reference work for Anglican theology in the 17th and 18th centuries.
Exposition of the Creed 1 1701
Exposition of the Creed 2 1701
Exposition of the Creed 1724
John Tillotson 1630-1694
Tillotson was the Archbishop of Canterbury in the 1690s and one of the most read Anglican authors at the time and in the decades that followed. His theology reflected mainstream Anglicanism that the Wesleys became critical of after their evangelical conversions in 1738. His writings are important to understand the broader theological and religious context of the times, especially on matters of justification and salvation.
Sermons 1683
15 Sermons vol 1 1704
15 Sermons vol 2 1704
Works of Tillotson vol 1 1820
Works of Tillotson vol 2 1820
Works of Tillotson vol 3 1820
Works of Tillotson vol 4 1820
Works of Tillotson vol 5 1820
Works of Tillotson vol 6 1820
Works of Tillotson vol 7 1820
Works of Tillotson vol 8 1820
Works of Tillotson vol 9 1820
Works of Tillotson vol 10 1820
Jeremy Taylor 1613-1667
Taylor was one of the most influential churchmen in the 17th and 18th centuries, having authored many works on theology and Christian living. His works on Holy Living and Holy Dying had a pronounced influence on John Wesley’s religious experience in 1725, as he prepared for ordination as Deacon. This religious crisis would spark his interest in holiness and lead to the development of his doctrine of Christian perfection. Over his life Wesley would look back to 1725 as the foundation for his doctrine of holiness and for the rise of the Methodist movement (see his Plain Account of Christian Perfection and the sermon On Laying the Foundation of the New Chapel). Because of Taylor’s influence, the ten volume set of Taylor’s works is offered.
Rule & Exercises Holy Dying 1674
Rule & Exercises Holy Living 1703
Rule & Exercises Holy Living 1715
Rule & Exercises Holy Living & Dying 1839
On Infant Baptism 1754
Holy Communion Pt 1 1701
Holy Communion Pt 2 1701
Whole Works of J Taylor vol 1 1854
Whole Works of J Taylor vol 2 1850
Whole Works of J Taylor vol 3 1850
Whole Works of J Taylor vol 4 1850
Whole Works of J Taylor vol 5 1853
Whole Works of J Taylor vol 6 1852
Whole Works of J Taylor vol 7 1851
Whole Works of J Taylor vol 8 1850
Whole Works of J Taylor vol 9 1855
Whole Works of J Taylor vol 10 1855
Daniel Waterland 1683-1740
Waterland was a well-known Anglican theologian who took part in the theological controversies on Arianism, Deism, and the Eucharist. The early Methodists would confront Arianism and Unitarianism in the last quarter of the 18th century (see Early Methodist page). Waterland is considered a moderate high churchman in that he affirmed the Eucharist as a commemorative and representative service that included Christ’s sacramental presence. His position on the Eucharist was widely accepted in the Church of England. Included is the six and ten volume editions of his works:
Vindication Christ’s Divinity 2nd ed 1719
Answer Dr Whitby 1720
Supplement to Case Arian Subscriber 1722
Critical History Athanasian Creed 1724
Waterland Works vol 1 pt 1 1823
Waterland Works vol 1 pt 2 1823
Waterland Works vol 2 1823
Waterland Works vol 3 1823
Waterland Works vol 4 1823
Waterland Works vol 5 1823
Waterland Works vol 6 1823
Waterland Works vol 7 1823
Waterland Works vol 8 1823
Waterland Works vol 10 1823
Waterland Works Index 1828
Works of Waterland vol 1 1856
Works of Waterland vol 2 1856
Works of Waterland vol 3 1856
Works of Waterland vol 4 1856
Works of Waterland vol 5 1843
Works of Waterland vol 6 1856
William Laud 1573-1645
Laud was appointed Archbishop of Canterbury by King Charles I and serve as a key advocate of the King’s religious reforms. Laud was arrested by the Parliment in 1640 and was executed in January 1645. Laud was a staunch opponent of Calvinism and promoted a viewpoint of sacramentalism that helped foster the high church party within the Church of England after the Restoration in 1660. The Wesleys were raised and educated in the high church tradition and saw themselves as high churchman throughout their lives. Here is the seven volume edition of Laud’s Works and a couple studies on his life and career:
Works of William Laud vol 1 1847
Works of William Laud vol 2 1849
Works of William Laud vol 3 1853
Works of William Laud vol 4 1854
Works of William Laud vol 5 1853
Works of William Laud vol 6 Pt 1 1857
Works of William Laud vol 6 Pt 2 1857
Works of William Laud vol 7 1860
Life & Times of William Laud vol 1 1829
Life & Times of William Laud vol 2 1829
Study of William Laud by Benson 1887
William Tilly
Tilly was a Fellow of Corpus Christi College, Oxford, and preached a series of sermons at St. Mary’s before the university (as the Wesley’s later would). They were published in 1712. In the early 1730s John Wesley preached several of Tilly’s sermons while at Oxford. These sermons offer insights into John’s theology at the time.
Sermons 1 1712
Sermons 2 1712
Sermons 3 1712
Samuel Wesley, Sr. 1662-1735
Samuel was the father of John & Charles Wesley. He conformed to the Established Church from dissent during the Anglican Renewal of the late 17th century. He was a committed Arminian in theology and passed this down to his sons. A minister, scholar, poet, and author of sermons, poems, and articles, Samuel wrote a tract on the sacraments of the Lord’s Supper and baptism for his congregants. Decades later JW published an extract of his father’s Discourse on Baptism for his Methodist followers and in 1735 his father’s Advice to a Young Clergyman, a high church manual on pastoral care. Samuel also engaged in public discourse on various subjects, including religious and theological topics. These writings from the 1690s were gathered and published under the title of the Athenian Oracle. Also included in his writings are sermons and poetry. Samuel’s soteriology is spelled out in his Pious Communicant.
Pious Communicant & Discourse on Baptism 1700
Sermon: Reformation Manners 1698
Athenian Oracle I 3rd ed 1728
Athenian Oracle II 3rd ed 1728
Athenian Oracle III 3rd ed 1728
Athenian Oracle IV 3rd ed 1728
Poem Life of Christ
The Saviour Poem 1726
Advice to Young Clergyman 1735
Link to explanation of Anglican Eucharistic theology.
Thomas Deacon 1697-1753
Deacon was a non-juror Bishop a leader among the Manchester sect of Usagers. He advocated returning to the 1549 edition of the BCP and following the ancient work The Apostolic Constitutions for the Eucharist. Deacon believed the Constitutions originated with the apostles, though it is a 4th century work. In 1734 he published his Compleat Collection of Devotions, which is a heavily redacted version of the BCP. John Wesley read Deacon’s work in 1734 and for a spell advocated its sacramental theology.
Compleat Collection Devotions 1734
Daniel Brevint 1616-1695
Brevint had Huguenot roots and was ordained in the Anglican Church during the Interregnum. He served as Dean of Lincoln and wrote works on Anglican Eucharist theology and against Catholicism. Influenced by the French Reformed tradition and Anglican theologians Richard Hooker and Jeremy Taylor, Brevint was the source behind many of the Wesley’s hymns on the sacrament. John included an extract of Brevint’s Christian Sacrament as a preface in their Hymns on the Lord’s Supper (1745). The Wesleys began to read Brevint during their Oxford period.
Saul & Samuel at Endor 1674
Christian Sacrament & Sacrifice 4th ed 1757
John Johnson 1662-1725
Johnson was the Vicar of Cranbrook, in Kent. His work on the Lord’s Supper – Unbloody Sacrifice – was published as two parts, in 1714 and 1718. A complete second edition was released in 1724. The Wesleys read Johnson’s work during their Oxford period and was deeply impressed with it. Johnson’s work contributed to the development of their high church views of the sacrament.
Unbloody Sacrifice 2nd edition 1724
The Wesleys’ Use of Shorthand & Cipher
Both John and Charles began using shorthand and other cipher during their Oxford period (1725-1735). Initially they used a system of shorthand developed by James Weston, which John even taught to others. But Weston’s system was more complicated and at the suggestion of Charles he began to use another system developed John Byrom while in Georgia. Richard Heitzenrater notes that Charles became proficient in Byrom’s method by February 1736 and may have began to use it as early as 1733.
The Wesleys employed various cipher in their diaries. Heitzenrater explains that scholars struggled to figure out what all the symbols meant in John’s diaries. In 1969 Heitzenrater found a key in Benjamin Ingham’s diary, a fellow Oxford Methodist.
An example of abbreviations they used with the Book of Common Prayer is ‘recappshsl12c1234xscptb’, which Heitzenrater explains (note the italics): ‘read ejaculations [i.e. scripture sentences], prayer of confession, absolution, Lord’s Prayer, Psalm, scripture (First Lession), hymn (Te Deum, etc.), scripture (Second Lesson), litanies (numbered), collects for the day (numbered), expounded, sang, collect (or creed), Lord’s Prayer, thanksgiving, blessing’ (Works, Bicentennial Ed., 18:305).
Shorthand allowed the Wesleys to save space and time when recording their daily activities and religious progress. By 1734 they were using a form of diary known as the “exacter diary,” which used several columns to track in detail their spiritual progress. This system of diary was used by other Oxford Methodists as well and reflects their seriousness and methodical approach toward their religious practice.
Matthias Levy’s short introduction to the history of English shorthand covers from the time of Queen Elizabeth to the 19th century. He presents a good overview and is worth reading. Weston and Byrom are discussed beginning on page 11.
Shorthand Its History & Prospects 1885
James Weston c. 1688-1748
Weston was Scottish and invented a system of shorthand that he taught in London and Manchester. He also served as a stenographer for trials in London. Weston published his system in 1727 and was reissued many times thereafter. In 1730 he published an edition of the Book of Common Prayer in shorthand.
Stenography Compleated 1727
Stenography Compleated 1738
Book of Common Prayer in Shorthand 1730
John Byrom 1692-1763
Besides an inventor of a system of shorthand, Byrom was an English poet and a writer of hymns, notably the Anglican hymn Christians awake! Salute the happy morn. Educated at Trinity College, Cambridge, Byrom was religiously a high churchman and a follower of William Law, with Jacobite sympathies. He developed his system of shorthand while at college and taught it at Oxford and Cambridge. He also studied medicine and was elected to the Royal Society in 1724. In 1742 King George II granted Byrom sole right to publish his method of shorthand. It was adopted by the clerk of the House of Lords and continued to be used until further developments in shorthand in the 19th century. Byrom’s system was finally published posthumously in 1767 as The Universal English Shorthand.
The Universal English Shorthand 1767
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