The Writings of John Wesley
Wesleyscholar provides the largest online collection of writings and early primary source materials to facilitate research on the Wesleys and early Methodism. This page offers the writings of John Wesley. The posted year in the title represents the year of publication. New materials are added on a regular basis. To receive periodic updates about recent or upcoming articles, and new materials being added, sign up for the wesleyscholar newsletter.
Page Contents:
Picture Icons – Links to other Wesley sites
18th century publications of Wesley’s writings
Wesley’s writings on sacramental theology (scroll down)
Wesley’s Collected Works – Jackson & American Editions (bottom of page)
Wesley’s Chapel, London website. Includes visual tour.
For bibliographic information on JW’s writings:
Green Bibliography 2nd ed 1906
Here are links to:
Wesleyan Theological Society
Wesleyan Theological Journal 1966-2010
Internet Archive – John Wesley’s Writings
John Wesley’s Evangelical Conversion
John Wesley’s evangelical conversion on May 24, 1738, is one of the most famous conversion stories in church history. Watch the following podcast to learn more about it:
Podcast: John Wesley and Aldersgate – What Happened?
Journals
Collections
Volume 1 1735-1745
Volume 2 1745-1760
Volume 3 1760-1773
Volume 4 1773-1790
Individual Extracts
Beginning in 1725 JW began to keep a diary of his spiritual progress that he later combined into a journal. Over the years he published extracts of the journal, recording what transpired in his ministry, of significant events, and of other matters he deemed important for the promotion of Methodism and the revival. JW’s published journal includes 21 extracts, covering from 1735 to 1791. It is a primary resource for his life and theology. For his full journal, see editions of his collected works at the bottom of the page. Here are some early editions of specific extracts:
Journal Ext 1 1st ed 1740
Journal Ext 2 1st ed 1740
Journal Ext 2 2nd ed 1743
Journal Ext 1-2 2nd ed 1743
Journal Ext 1-2 5th ed 1775
Journal Ext 1-2 1797
Journal Ext 1-5 1797
Journal Ext 7 1788
Journal Ext 9 1788
Journal Ext 10 1788
Journal Ext 10-13 1788
Wesley’s use of shorthand. JW used two forms of shorthand in his diaries and journals developed by James Weston (1688-1748) and John Byrom (1692-1763). In 1742 Weston published his work Stenography Compleated that was written in 1727. Bryom’s work The Universal English Shorthand was published posthumously in 1767. Byrom received sole right to publish his method from King George II. His method marked a significant development in the history of shorthand until it was superseded in the 19th century. Also included below is Matthias Levy’s history on shorthand. For more information, see the Anglican Sources page.
Shorthand Its History & Prospects 1885
Stenography Compleated 1738
The Universal English Shorthand 1767
Sermons
Collections
From 1746 to 1760 JW published four volumes of sermons:
Sermons Several Occasions vol 1 1746
Sermons Several Occasions vol 2 2nd ed 1750
Sermons Several Occasions vol 3 1750
Sermons Several Occasions vol 4 1760
Complete collection of 141 sermons by editor Thomas Jackson:
Sermons on Several Occasions vol 1 1836
Sermons on Several Occasions vol 2 1836
Following editions include introductions and notes:
Sugden Wesley’s Standard Sermons vol 1
Sugden Wesley’s Standard Sermons vol 2
W P Harrison Standard Sermons with Notes vol 1 1891
Individual Sermons
Salvation by Faith is JW’s evangelical manifesto that proclaimed his new understanding of the gospel in the spring of 1738. It was preached at St. Mary’s, Oxford, on June 11, 1738, less than three weeks after his evangelical conversion on May 24. Twenty-eight years later he preached The Scripture Way of Salvation which is based on the same text but reflects his mature understanding of the gospel. A comparison of these two sermons reveals development in JW’s soteriology on present salvation with faith alone as its condition:
Salvation by Faith 1st ed 1738
Salvation by Faith 6th ed 1743
Salvation by Faith 8th ed 1747
Salvation by Faith 13th ed 1787
The Scripture Way of Salvation 1st ed 1765
The Scripture Way of Salvation 2nd ed 1769
In Free Grace (1739) Wesley presents the Arminian perspective on God’s grace as given to every person. While God foreknows who will be saved, Christ died for every person and so grace is universally given for people to freely respond to God’s offer of salvation. As Wesley stated, “Grace is free in all and for all.” The Calvinist idea of an “eternal, unchangeable, irresistible degree of God” whereby “one part of mankind are infallibly saved, and the rest infallibly damned” is totally inconsistent with God’s love for the world (Jn. 3:16). He then critiques the Calvinist position in many areas:
Free Grace 1739
Free Grace 2nd ed 1740
Free Grace 1775
The concept of two covenants – works and grace – is rooted in the Pauline gospel of salvation by faith apart from works. These two covenants represent two kinds of righteousness before God – by the law and by faith. In this sermon JW builds on the concept of two covenants and proclaims that no one can be saved by their own righteousness, which is of the law, but only through the righteousness of Christ, which is by faith:
The Righteousness of Faith 1740 reprint
The Evangelical Revival aimed to convert nominally religious Christians to authentic saving faith in Christ. The “almost” Christian was a popular sermon theme within Anglicanism and Puritanism. JW preached this sermon at St. Mary’s, Oxford, on June 25, 1741:
The Almost Christian 1st ed 1741
In 1744 JW preached for the last time at the University of Oxford. He made a scathing critique of the university and city. But probably more important is how this sermon outlines the basic contours of his postmillennialism which will shape his eschatology throughout his life:
Scriptural Christianity 1st ed 1744
The doctrine of justification was central to JW’s evangelical gospel. While he continued to define justification according to standard Anglican theology of the period, he parted with many Anglican divines by linking justification to the evangelical experience of conversion and salvation assurance:
Justification by Faith 1746 reprint
In the 18th century the formal cause of justification was heavily debated. Formal cause refers to the fundamental reason or basis for the believer’s justification before God. At the heart of the debate was the imputation of Christ’s active and passive righteousness. High Calvinists argued that Christ’s death (passive righteousness) purchased forgiveness by God and that his obedience to God’s law was imputed for a legal standing as perfect righteousness before God. The antinomian implications of this view caused JW to adopt a different position in which Christ’s perfect obedience or active righteousness enabled him to atone for human sin by his sufferings and death (passive righteousness). In this view pardon and acceptance are sufficient to justify before God. Most importantly to JW, it allowed for the necessity of holy living for final salvation. JW’s perspective is explained in the sermon The Lord Our Righteousness, which is essential to grasp his doctrine of justification. Here is the first and fourth editions:
The Lord Our Righteousness 1766
The Lord Our Righteousness 4th ed 1766
Evangelicals in the 18th century used a model of three spiritual states to explain the spiritual journey to faith in Christ. Converts at the time used the three states – natural, legal, and evangelical – as a framework for their testimonies. In fact, JW used this framework for his Aldersgate testimony (Journal, May 24, 1738). The following sermon outlines the three spiritual states and JW’s theology of conversion:
The Spirit of Bondage and of Adoption 1747
The Spirit of Bondage and of Adoption
Part of JW’s Anglican heritage was a deep appreciation for the means of grace – those devotional and ministerial practices by which God works preventing, justifying, and sanctifying grace in a person’s life. So important were the means of grace that JW’s included a sermon on the subject in his first collection of sermons in 1746. Included here is JW’s preface to his Hymns on the Lord’s Supper that spells out his high church views toward the sacrament, which he considered a primary means of grace. This preface adds insight into how JW understood the means of grace. For more info, scroll down to the section on his sacramental theology.
The Means of Grace 1746
The Means of Grace 1747
Preface to Hymns on Lord’s Supper 1st ed 1745
The following two sermons delve into JW’s views of the final judgment and rewards. In the Great Assize (1758) JW shares his views of events surrounding the second coming as well as how the final judgment will take place. As in Scriptural Christianity, JW’s eschatology is postmillennial in this sermon. The Reward of the Righteous expounds on what believers will be reward for at the judgment seat of Christ:
The Great Assize 1783
The Great Assize 6th ed 1785
Reward of the Righteous 1777 reprint
In the 1760s a perfection revival broke out in Methodist societies with hundreds claiming the experience. In the heat of revival there was a tendency for new converts to claim that all sin was gone. In 1763 JW corrected this err by showing that the proclivity to sin, which JW called the “being of sin”, remains until purged in a second, post-conversion moment:
Discourse on Sin in Believers 1st ed 1763
Discourse on Sin in Believers 4th ed 1776
Discourse on Sin in Believers 5th ed 1791
JW wrote three sermons on the doctrine of assurance – The Witness of the Spirit I (1746), The Witness of the Spirit II (1767), and The Witness of Our own Spirit (1746). When one examines evangelical conversion in the 18th century, the role of assurance was central to the experience and central to JW’s theology of conversion:
Three Sermons on The Witness of the Spirit 1810
The Witness of the Spirit I
The Witness of the Spirit II 1769
The Witness of the Spirit II
The Witness of Our Own Spirit
JW’s three sermons on the Law are important to his gospel of grace and salvation by faith alone. For they steer the reader away from the dangers of antinomianism by stressing that God’s moral law is grounded on the divine nature and is written on the human heart. JW explains the Law’s three uses are to “convict, convert, and sustain the believer- in and after justification” (Albert Outler). The three sermons were written in 1750 and were included in the three collections of sermons.
Three Sermons on the Law 1798
Sermon #1 Origin, Nature, Properties, & Use of Law
Sermon #2 Law Established Through Faith I
Sermon #3 Law Established Through Faith II
JW taught that repentance pertained to both conversion and entire sanctification. Just as sinners need to repent to be justified and born again, Christians need to repent to receive perfect love. In this 1767 sermon JW explains the difference between these two forms of repentance and in what ways believers need to repent to be fully sanctified:
The Repentance of Believers 4th ed 1788
“The Trouble and Rest of Good Men” was JW’s first published sermon and reflects his soteriology before he became an evangelical Christian in 1738. Therefore, the sermon is important to evaluating the development of his soteriology in the 1730s:
The Trouble and Rest of Good Men 1735
JW’s eschatology is often ignored by scholars and interested readers of his theology and works. But it is a key component of his theology of salvation and God’s eternal purposes. The following five sermons encapsulate JW’s perspective of last things. In The Signs of the Times JW proclaims the current revival is the beginning of the latter-day glory that will usher in the millennium when the world is converted to the faith. JW’s post-millennialism is expressed in The General Spread of the Gospel. Then after the millennium there will be the final judgment, which JW expounds on in The Great Assize. The final two sermons (The New Creation & The General Deliverance) present JW’s views on the eternal state and final salvation, which will include the animal kingdom.
The Signs of the Times
The General Spread of the Gospel
The Great Assize
The New Creation
The General Deliverance
Other individual sermons published by JW:
Caution Against False Prophets 1758
The New Birth 1759
Cure of Evil Speaking 1760
Cure of Evil Speaking 1784
First Fruits of the Spirit 1746
Reformation of Manners 1763
The Good Steward 1768
Death of George Whitefield 1770
On the Fall of Man 1782
The Important Question 1783
Duty of Rising Early 1783
On Working Out Our Own Salvation 1785
Case of Reason Impartially Considered 1788
Imperfection of Human Knowledge 1788
On Faith Hebrews 11.6 1788
On Discoveries of Faith 1788
On the Wedding Garment 1790
Link: JW’s sermons topically arranged.
Doctrinal Publications
John Wesley’s doctrine of justification included five degrees (responsive unregenerate, sacramental, faith of a servant, evangelical, and Last Judgment) and was eclectic in that he drew inspiration from different Christian traditions to formulate it. Watch this interview to learn more about it:
Spotlight TV Interview – Logan Crawford and Mark K. Olson
The doctrine of present justification was a core truth for early evangelicals like the Wesleys. JW addressed the subject in sermons and tracts, which included publishing extracts from other authors. In November 1738 JW studied the Anglican Homilies on the subject of justification. He quickly published an extract of three homilies on salvation, faith and good works. So popular was this extract there were 21 editions during his lifetime. In early 1745 JW stumbled upon the moderate Calvinist Richard Baxter’s Aphorisms on Justification and immediately published an extract which he read at several Methodist conferences. This tract is an important document for examining his views on justification in the mid-1740s. In this extract JW made a clear distinction between Christ’s active and passive righteousness, and stressed both present and final justification. Twenty years later (1765) he published another extract of a book written by another prominent moderate Calvinist of the 17th century, John Goodwin. Besides these two extracts, the tract on imputed righteousness briefly expressed his views on that subject which were later developed in the sermon The Lord Our Righteousness (1765):
Doctrine of Salvation, Faith, and Good Works 12th Edition 1767
Extract R Baxter’s Aphorisms on Justification 1745
Sermon Justification by Faith 1746 reprint
Letter to a Gentleman at Bristol 1758
Thoughts Imputed Righteousness 1762
Extract J Goodwin Treatise on Justification 1765
Sermon The Lord Our Righteousness 2nd ed 1766
The early Methodist conferences (1744 to 1747) hammered out the basic doctrines that identified the new movement in relation to other religious groups in the revival. Such topics as faith, justification, regeneration, salvation assurance, the moral law, sanctification, Christian perfection were addressed. JW recognized the importance of these conferences and in 1749 published a tract containing these minutes. It became known as the Doctrinal Minutes.
Doctrinal Minutes 1744-1747 1749
In 1753 JW published the extract of the Westminster Assembly’s Shorter Catechism (1648) that was used by those of the Reformed tradition in England. He included it in his Christian Library (see link below). This 1906 edition of JW’s extract shows the original edition of the Assembly and those areas JW crossed out and altered the text.
Extract Westminster Shorter Catechism 1753
The longest essay JW wrote was on the doctrine of original sin. It was written in response to John Taylor’s treatise that sought to undermine the traditional teachings of the church on the subject. Taylor was a dissenting minister who applied a rationalistic approach to interpreting scripture. So serious did JW consider Taylor’s arguments, he took the time to write a seven-part response to it. He published the only separate edition of this work in 1757. He later incorporated it into his collected Works in 1773. In his response Wesley applied not only reason to understand the scriptures but also the role of human and Christian experience. So we see in this work an application of what today is called the Wesleyan Quadrilateral. In 1762 he published part one under the title The Dignity of Human Nature. The edition of this tract is from 1786.
Doctrine of Original Sin 1757
Dignity of Human Nature 1786
Here are John Taylor’s treatise and supplement:
Scripture Doctrine of Original Sin 1740
Supplement to Scripture Doctrine Orig. Sin 1741
Catholic Writings
There were much tensions between Protestants and Catholics in 18th century England. JW’s attitude reflects these tensions in that he was critical of the Church of Rome yet had a catholic spirit toward Catholic believers (see Letter to a Roman Catholic). Many critics often accused JW of being a closet papist, as Catholics were often called back then. This was due to to high churchmanship that valued the sacraments and in interest in primitive Christianity. The following list of writings represent his wide-ranging views on Catholicism. The Roman Catechism is a reprint of Bishop John William’s tract of the same title. It is not a Catholic catechism but a copulation of Catholic teachings concerning the rule of faith, repentance & obedience, genuine worship, and the sacraments. Likewise, the last three writings are in response to the pro-Catholic Act of 1778 set off a fire storm that led to the famous anti-Catholic Gordon riots in 1780 that paralyzed London for several days. JW responded with three writings in which he expressed a strong distrust of any Catholic holding public office for fear their loyalty would be to the pope and yet he did not support the persecution of Catholics at the same time. Finally, like most Protestants of that era JW believed the future Antichrist would be a pope. So his commentary on Revelation is included.
Word to Protestant 8th ed 1745
Letter to a Roman Catholic 1749
Letter to a Roman Catholic 1750
Short Method Converting Catholics 1752
Advantage Members of English Church over Rome 1756
Roman Catechism with Reply 1756
Popery Calmly Considered 1779
Popery Calmly Considered 1st ed 1779
Popery Calmly Considered 3rd ed 1779
Letters Concerning Late Act Favoring Popery 1780
Disavowal of Persecuting Papists 1782
Explanatory Notes on Revelation 5th Edition 1788
Moravian Writings: Chronological Narrative
In 1738 JW was converted to the evangelical faith under the mentorship of the Moravians (his famous Aldersgate conversion). Yet, by 1740 he had a major falling out with them over several issues, including degrees of saving faith and the means of grace (Stillness Controversy). The following list of writings tells the story of his interaction and evaluation of the Moravians. The writings are places in three groups that roughly outline the development of JW’s history with the Moravians:
I. Georgia & Conversion 1735-1738
These excerpts from JW’s journal chronicle from JW’s initial exposure to Moravian piety to his conversion and its aftermath in 1738. The excerpt for May 24, 1738 records JW’s conversion and represents the high point of their influence on him.
JW Journal Jan 25-Feb 9 1736
JW Journal Feb 24 1736
JW Journal Mar 4-10 1738
JW Journal Apr 22 -May 13 1738
JW Journal May 24 1738
JW Journal June 6-7 1738
JW Journal July 9-12 1738
JW Journal Aug 10 1738 CD Sermons
JW Letters to Count & Herrnhut 1738
II. Stillness Controversy 1739-1740
The following excepts from JW’s journal chronicle the controversy from its beginnings to their separation in July 1740. These excerpts reflect JW’s point of view of the issues.
JW Journal Nov 1-9 1739
JW Journal Dec 31 1739
JW Journal Apr 23-30 1740
JW Journal June 22-July 23 1740
Moravian Reaction & Viewpoint. The Moravians, of course, saw things very differently from JW:
James Hutton Mar 14 1740
Letter of Moravian Church to Wesley 1740
Ingham Letter to JW 1740
Molther’s Recollection of Fetter Lane in 1739-1740
III. Separation & Evaluations 1741-1763
Following his separation from the Moravians in 1740, JW had several interactions with the Moravians throughout 1741, including JW’s critical evaluation of Luther as the fountainhead of Moravian errors (as he perceived them). In September JW met with Zinzendorf for their famous meeting in which both sides outlined their differences over Christian holiness. The transcript below is from Henry Moore’s bio in which he translates the Latin into English. JW included the Latin transcript in his published journal. Zinzendorf published JW’s transcript in 1745. Both sides believed the transcript supported their position.
JW Journal Apr 21-May 2 1741
JW Journal May 16 1741
JW Journal June 15-16 1741
JW Journal Aug 1 1741
Moore JW & CZ Sept 3 1741
JW Letter to Herrnhut 1741
Beginning in 1744 JW began to publish tracts and sermons in which he evaluated the differences between the Moravian’s theology and practices and his own. JW’s letters to Hutton and Furly offer context to the Queries and Sermon that follow. The following writings chronicle the development of JW’s evaluation of the Moravians over the next 20 years:
Short View of Difference Between Moravians & Wesley 1744
Short View of Difference Between Moravians & Wesley 1747
Short View of Difference Between Moravians & Wesley 2nd ed 1748
Answer to Rev Church 1745
Answer to Rev Church 2nd ed 1745
Dialogue Between Antinomian and Friend 1st ed 1745
Dialogue Between Antinomian & Friend 2nd ed 1755
Dialogue Between Antinomian & Friend 3rd ed 1745
Second Dialogue Between Antinomian & Friend (1745) 3rd ed 1778
Sermon On the Means of Grace 1746
JW Letter to Stonehouse 1750
JW Letter to Hutton 1755
Queries Proposed to Zinzendorf 1755
A Blow at the Root 1763
JW Letter to Furly 1763
Calvinist Writings
JW was a lifelong opponent of Calvinism and its notions of election and predestination. His Arminianism was part of his high church background, in which he was nurtured by his parents and his Anglican education. W was embroiled in three main controversies with the Calvinists: (1) the Free Grace Controversy with George Whitefield over predestination (1739-1745), (2) the Imputed Righteousness Controversy with James Hervey (1756-1766), (3) the infamous Minutes Controversy with Calvinists over the role of good works in our salvation (1770-1777). Here are nearly every one of JW’s writings on Calvinism in their chronological order:
Free Grace Controversy:
Sermon: Free Grace 1739
Serious Considerations Concerning Election & Reprobation 1740
Dialogue Between Predestinarian & Friend 1741
Scripture Doctrine of Election and Predestination 1741
Hymns on God’s Everlasting Love 1741
Calvinistic Controversy 1743
Extract of Baxter’s Aphorisms on Justification 1745
Miscellaneous Works:
Serious Thoughts on Perseverance of Saints 1751
Predestination Calmly Considered 1752
Extract of Westminster Shorter Catechism 1753
The Imputed Righteousness Controversy:
Letter to James Hervey 1756
Sufficient Answer to ‘Letters to Author Theron & Aspasio’ 1757
Letter to a Gentleman at Bristol 1758
Thoughts on Imputed Righteousness 1762
Extract of Goodwin’s Treatise on Justification 1765
Sermon: The Lord Our Righteousness 1765
Remarks on Defense of Preface to Edinburgh Edition 1766
The Minutes Controversy:
Question ‘What is an Arminian?’ Answered 1770
Doctrine of Absolute Predestination Stated 1770
The Consequence Proved 1771
Some Remarks on Mr Hill’s Review 1772
Some Remarks on Mr Hill’s Farrago Double Distilled 1773
Sermon: On Predestination 1773
Thoughts on Necessity (Free Will) 1774
Thoughts on God’s Sovereignty 1777
Answer to Rowland Hill 1777
Final Thoughts:
Thoughts on Salvation by Faith 1779
A Thought on Necessity 1780
Thoughts Concerning Gospel Ministers 1784
Arminian Magazine
The Minutes Controversy with the Calvinists inspired JW to publish a new magazine in 1778 for the promotion of the Arminian doctrines of God’s “universal love” and his “willingness to save all men from all sin” (Preface, vol. 1). For JW’s prefaces to several volumes, see his Works, Jackson, 14:278-95 (see below). The magazine included biographies, testimonies, sermons, hymns, and other writings that supported an Arminian perspective. Following JW’s passing the magazine was renamed the Methodist Magazine in 1798 and the Wesleyan Methodist Magazine in 1822. Here are most of the 20 volumes from 1778 to 1797:
1778 vol 1
1779 vol 1 American Edition
1780 vol 3
1781 vol 4
1782 Vol 5
1783 vol 6
1785 Vol 8
1786 vol 9
1787 vol 10
1788 vol 11
1789 vol 12
1790 vol 13
1792 vol 15
1794 vol 17
1796 vol 19
1797 vol 20
Digital copies can be accessed at Hathi Trust Digital Library.
Apologetic Writings
JW found it necessary to defend the revival and the Methodist movement from various critics. One of the more important series of apologetic tracts JW wrote in the 1740s was the four Appeals to Men of Reason and Religion. Other related apologetic tracts include his response to Bishop George Lavington for his sharp criticism of enthusiasm, Josiah Tucker with his Principles of a Methodist, his Advice to the Methodists, and his description of Genuine Christianity. JW also wrote several histories of Methodism. the A Plain Account of the People Called Methodists (1749) covers the decade beginning in 1738. Another history was A Short History of Methodism in 1765, which begins the story in 1729 and ends with the aftermath of the perfection revival and schism of the 1760s. Finally, Wesley’s account of mob violence and other persecutions of Methodists is recorded in the tract Modern Christianity Exemplified at Wednesbury:
Earnest Appeal Men of Reason & Religion 1743
Earnest Appeal Men of Reason & Religion 6th ed 1765
Farther Appeal Men of Reason & Religion Parts I-III 1745
Farther Appeal Men of Reason & Religion Parts II & III 1745
Farther Appeal Men of Reason & Religion Part III 4th ed 1765
The Four Appeals to Men of Reason & Religion 1796
Answer to Rev Church 1745
Answer to Rev Church 2nd ed 1745
Letter to Bishop Lavington & His ‘The Enthusiasm of Methodists & Papists Compared’ 1750
Principles of a Methodist 1796
Advice to People Called Methodists 1st ed 1745
Advice to People Called Methodists 4th ed 1746
Plain Account Genuine Christianity 1755
Plain Account Genuine Christianity 1761
Plain Account of People Called Methodists 1749
Plain Account of People Called Methodists 9th ed 1795
Short History of Methodism 1765
Modern Christianity Exemplified at Wednesbury 1st ed 1745
Modern Christianity Exemplified at Wednesbury 2nd ed 1745
In early 1749 JW wrote a letter to the Rev. Dr. Conyers Middleton to counters his arguments against the primitive church. JW defends the claims of the miraculous in the first three to four centuries of the church, beginning with Christ and the apostles. About half way through his response JW goes into a detailed defense of true or real Christianity. He discusses saving in comparison to nominal faith and genuine Christian character.
Letter to Dr Middleton 2nd ed 1749
In late 1762 JW responded in a lengthy apologetic letter to William Warburton, the Bishop of Gloucester, on the subject of the office and operations of the Holy Spirit in his ministry and among the Methodists. It offers many insights into JW’s understanding of person and work of the Spirit. He soon after published the letter.
Letter to Bishop Gloucester on Holy Spirit 1763
In 1758 JW published a fairly lengthy tract that was titled A Preservative Against Unsettled Notions in Religion. In it JW addresses Deism, Catholicism, Quakerism, Dissent, Calvinism (election, predestination, imputed righteousness), Moravianism, and the doctrine of Christian baptism. While the thirteen tracts first appear to have little in common, they do collectively address what JW felt were dangers to a proper Christian faith.
Preservative Against Unsettled Notions of Religion 1758
Christian Perfection
On New Year’s Day 1737, JW stopped in Darian, Georgia, where the local minister gave him a copy of the Reverent Thomas Halyburton’s Memoirs (published 1714). In the Memoirs Halyburton shares his conversion testimony. Over the next two weeks JW read the Memoirs nearly every waking moment. Needless to say, the Memoirs made a deep impression on JW. In February 1739 JW published an extract of the Memoirs in which he spelled out in the preface his understanding of sin as voluntary transgressions of a known law of God. This definition would play a key part in shaping his doctrine of Christian perfection as salvation from all (voluntary) sin:
Extract of Life & Death of Thomas Halyburton 1st ed 1739
Extract of Life & Death of Thomas Halyburton 3rd ed 1768
David Brainerd (1718-1747) was a missionary to the Native Americans who had a particularly fruitful ministry among the Delaware Indians of New Jersey. His complete devotion to his calling inspired many Christians to holy living. Jonathan Edwards published his diary in 1749 and an extract was published by JW who encouraged his preachers to read carefully Brainerd’s life as an example of Christian perfection. Here is JW’s extract:
Extract Life of David Brainerd reprint 1815
The Character of a Methodist is one of JW’s earliest evangelical tracts that spells out his views on Christian holiness. It was inspired by the writings of the church father Clement of Alexandria in the late second century. In its pages the ideal of Christian perfection is described around the themes of love to God and neighbor. The Plain Account of Christian Perfection (1766) claims it was written in 1739, though it was first published in 1742:
Character of a Methodist 1st ed 1742
Character of a Methodist 2nd ed. 1742
Character of a Methodist 3rd ed 1743
The Plain Account of Christian Perfection represents JW’s mature thoughts on Christian holiness. The subtitle was altered each time to reflect the latest year of publication (up to 1777). The Plain Account was written in response to the perfection revival that broke out in Methodist societies in the early 1760s with hundreds claiming the experience. It soon led to excess and schism, compelling JW to write several tracts in 1762 and 1763 – Cautions and Directions, Farther Thoughts, and Blow at the Root – to expose the errors of the schismatics (as he saw them) and to bring balance. In 1765 JW wrote the Plain Account to defend the consistency of his teachings on the subject over the years. Later, he realized the devotional value of the work and began to offer it as a devotional guide to seekers of heart holiness. In 1764 JW published the letters of Jane Cooper, whose testimony is included in the Plain Account. The Letters add background and context to her testimony. Then in 1769 he published an extract of Elizabeth Harper’s journal to explain further the kind of imperfections that remain in the fully sanctified:
Plain Account Christian Perfection 1st ed 1766
Plain Account Christian Perfection 3rd ed 1770
Plain Account Christian Perfection 5th ed 1785
Plain Account Christian Perfection 8th ed 1797
Cautions and Directions 1762
Farther Thoughts upon Christian Perfection 1763
A Blow at the Root 1763
Letters by Jane Cooper 1764
Extract from Journal of Elizabeth Harper 1796
In the spring of 1725 JW began to study The Imitation of Christby Thomas à Kempis, one of the most influential devotional works of the late medieval period. Along with Jeremy Taylor’s Holy Living and Holy Dying, the Imitation led JW to experience a spiritual awakening to inward holiness that summer. The Imitation soon became a favorite of JW and the Oxford Methodists. In 1735 JW published a new edition which he titled The Christian’s Pattern, reflecting his beliefs about Jesus Christ as the grand exemplar for believers. He incorporated several sources into the introduction that expresses his early views on Christian perfection. JW so valued the Imitation that he published an abridged edition in 1741, which went through about 20 printings in his lifetime. After this he published a tract of book 4 of the Imitation as a primer for partaking Holy Communion, titled A Companion to the Altar. In the Plain Account of Christian Perfection we see how Kempis’ imitatio Christi ideal shaped his mature views of holiness and how Christ serves as the model for renewal in the image of God.
The Christian’s Pattern 1735
The Christian’s Pattern 1763
Extract of Christian’s Pattern 1741
Extract of Christian’s Pattern 1835
Companion for the Altar 3rd ed 1744
Companion for the Altar 6th ed 1761
JW published numerous extracts of various author’s works on Christian holiness. These extracts reflect several core themes on his views of holiness, while some stand out as contributing to the development of his doctrine of Christian perfection. For example, De Renty was a French Catholic nobleman who was renowned for his devotion and philanthropy. His life inspired the Wesleys to incorporate works of mercy in their pursuit of holiness. Both Scougal and Law served as important holiness sources for JW and the Oxford Methodists, while Brainerd and Fletcher served as examples of holy living:
Extract Life of de Renty 1741
Extract Life of de Renty 4th ed 1778
Extract Bunyon Pilgrim’s Progress 1743
Extract Bunyon Pilgrim’s Progress 5th ed 1766
Extract Law Treatise on Christian Perfection 1743
Extract Scougal Life of God in Soul 1744
Extract Edwards Distinguishing Marks Work of God 2nd ed 1755
Extract Law Serious Call to Holy Life 1794
Extract Mrs L’s Letters 1792
Extract Edwards Life of David Brainerd 1815
Short Account Life of John Fletcher 1841
In 1740 JW published an extract of William Law’s opening chapter of A Practical Treatise upon Christian Perfection (1726) in which the nature and design of the Christian faith is explained. The central thrust of the tract concerns the loss and renewal of the divine image as the central purpose of the faith. The tract went through numerous editions during JW’s life. In 1758 it was translated into French. Then in 1743 JW published an extract of Law’s entire book.
Nature & Design of Christianity 8th ed 1761
Nature & Design of Christianity 1779
Extract Treatise on Christian Perfection 1743
In 1749 JW published the tract The Manners of the Antient Christians that extols the virtues and holiness of the primitive church as the ideal for Christians to imitate. Subjects include the primitive church’s approach toward piety, devotions, fasts, meals, marriage, modesty, public assemblies, persecution and care for the poor and sick. The tract went through several editions in JW’s life and was an extract of a work from the French author André-Hercule de Fluery.
Manners of Antient Christians 1795
Advice to a Young Clergyman
With his father’s passing in April 1735, JW published Samuel’s Advice to a Young Clergyman. Samuel wrote the tract a few decades earlier to his young curate at Epworth Nathaniel Hoole. Geordan Hammond described it as a “High Church manual on pastoral care.” Samuel had sent a copy to JW in the winter of 1724/25 when he told his parents that he decided upon a ministerial career in the church. This edition was appended to Charles Wesley’s Journal by Thomas Jackson.
Advice to Young Clergyman 1735
Instructions for Children
In 1755 JW published his Instructions for Children. The tract begins with thoughts on God and covers a range of basic theological topics, including the Fall, Redemption, the Means of Grace, Heaven, and Hell. The aim is to provide a solid religious foundation. He then moves to topics like the soul, regulating one’s desires, understanding, and practice. Included is JW’s tract on prayers for children.
Instructions for Children 1755
Prayers for Children 10th ed 1828
Christian Library
From 1749 to 1755 JW published 50 volumes of devotional classics for the spiritual edification and education of his Methodist preachers and societies. Most of the writers came from the post-Reformation Anglican tradition. The 50 volumes were later published in the 1820s as a 30 volume edition in which some supplemental materials were added to volume 30:
Christian Library Index 30 Vol Edition
Ch Library vol 1
Ch Library vol 2
Ch Library vol 3
Ch Library vol 4
Ch Library vol 5
Ch Library vol 6
Ch Library vol 7
Ch Library vol 8
Ch Library vol 9
Ch Library vol 10
Ch Library vol 11
Ch Library vol 12
Ch Library vol 13
Ch Library vol 14
Ch Library vol 15
Ch Library vol 16
Ch Library vol 17
Ch Library vol 18
Ch Library vol 19
Ch Library vol 20
Ch Library vol 21
Ch Library vol 22
Ch Library vol 23
Ch Library vol 24
Ch Library vol 25
Ch Library vol 26
Ch Library vol 27
Ch Library vol 28
Ch Library vol 29
Ch Library vol 30
Bible Commentaries
In 1755 JW published his Explanatory Notes on the New Testament. Five editions were issued during his lifetime. Ten years later he published his OT commentary. His commentaries spell out the biblical foundations of his teachings on sin, grace, justification, holiness, and other subjects:
Explanatory Notes on NT 1st Edition 1755 Matt-Rom
Explanatory Notes on NT 1st Edition 1755 1 Cor-Rev
Explanatory Notes on NT 2nd Edition 1757 Matt-Acts
Explanatory Notes on NT 2nd Edition 1757 Rom-Rev
Explanatory Notes on NT 3rd Edition 1760 Matt-Acts
Explanatory Notes on NT 3rd Edition 1761 Rom-Eph
Explanatory Notes on NT 3rd Edition 1762 Phil-Rev
Explanatory Notes on NT 5th Edition 1788 Matt-Luke
Explanatory Notes on NT 5th Edition 1788 John
Explanatory Notes on NT 5th Edition 1788 Acts
Explanatory Notes on NT 5th Edition 1788 Rom-Jude
Explanatory Notes on NT 5th Edition 1788 Rev-Index
Explanatory Notes on NT Matt-Acts 1831
Explanatory Notes on NT Rom-Rev 1831
Link to JW’s Commentary on Old Testament 1765.
Methodist Conference & History
JW began to hold annual conferences in 1744. Over the years the minutes of these annual conferences grew in size and format. Some minutes concerned doctrine and other minutes focused on Methodist polity. This latter series of minutes are known as conversation between JW and his preachers. Here are two early editions of these conference minutes along with JW’s prescriptive for Methodist societies:
Minutes of Some Late Conversations 1785
Minutes of Some Late Conversations 1786
Minutes of Some Late Conversations 1787
Minutes of Several Conversations 1770
Minutes of Several Conversations 1779
Minutes of Several Conversations 1785
Minutes of Several Conversations 1786
Minutes of Several Conversations 1787
Minutes of Several Conversations 1791
Minutes of Several Conversations 1744-1789 1811
Doctrinal Minutes 1744-1747 pub. 1749
Nature, Design, Rules of Methodist Societies & Bands 1747
Nature, Design, Rules of Methodist Societies & Bands 1800
Plain Account People Called Methodists 1749
Plain Account People Called Methodists 9th ed 1795
Short History of Methodism 1765
Advice to Methodists Regarding Dress 1795
On Separation from Church of England
Reasons Against Separation 1758
Farther Thoughts on Separation 1789
Letters & Tracts
JW was a prolific letter writer and an author of many miscellaneous tracts:
Advice to Englishman 1745
Word to Protestant 8th ed 1745
Word to Freeholder 1748
Advice to Saints & Sinners 4th ed 1748
Word to a Street Walker 1748
Advice to a Soldier 1783
Thoughts on Single Life 1765
Treatise on Christian Prudence 3rd ed 1749
Extract Reflections Conduct of Human Life 3rd ed 1755
Extract Reflections Conduct of Human Life 3rd ed 1808
Account of Samuel & Thomas Hitchins 1746 reprint
Letter to Friend Concerning Tea 1748 Reprint
Letter to Quaker 2nd ed 1748
Letter to Clergyman 1748
Letter to Mr Law 1756
Letter to a Gentleman at Bristol 1758
Letter to Reverend Downes 1759
Letters Between JW & R Tompson on Assurance 1760
Letter to Thomas Maxfield 1778
Letters Between JW & J Atlay 1790
Original Letters by Wesley 1791
Six Letters to John Smith 1745-1748. These letters address early Methodist spirituality and JW’s views on perceptible inspiration and salvation assurance. Below are JW’s six letters from the Jackson Edition of JW’s Works:
Letter I 9/28/45
Letter II 12/30/45
Letter III 6/25/46
Letter IV 3/25/47
Letter V 7/10/47
Letter VI 3/22/48
JW’s Letter Collections:
John Telford’s eight volume collection, click here.
Letters written to JW from other people, click here.
The John Telford Edition includes eight volumes of letters. Only the new Bicentennial Edition of John Wesley’s Works is more comprehensive in scope. Here are volumes 4-8 of Telford’s edition:
Telford Letters 1758-1766 vol 4
Telford Letters 1766-1772 vol 5
Telford Letters 1780-1787 vol 7
Telford Letters 1787-1791 vol 8
Fiction
In 1781 JW published a work of fiction written by an Irish novelist Henry Brooke (17033-1783). Brooke was the son of a clergyman and studied law at Trinity College, Dublin. After his education he started his career in literature as a poet and then began to write plays. From 1765-1770 he released his five-volume novel, The Fool of Quality; or, The History of Henry, Earl of Moreland. In 1780, or shortly before, JW read the book and though he felt its length and digressions were too much for the average reader, he thought the prose was excellent and the moral lessons on “inspiring and increasing every right affection” and “instilling gratitude to God, and benevolence to man” made the story worth reading. JW published a two-volume edition in 1781 and by 1816 these two volumes were incorporated into a single volume edition. Both the single volume and two-volume editions are offered.
History of Henry Earl of Moreland 1816
History of Henry Earl of Moreland vol 1 1781 reprint
History of Henry Earl of Moreland vol 2 1781 reprint
Natural Philosophy, Health, Politics, Science, & History
In the Anglican tradition ministers cared for people’s bodies as well as for their souls since professional doctors were scarce. Beginning in his Oxford period, JW sought to help people with their medical needs. He published numerous editions of his Primitive Physick beginning in 1747. JW also took a keen interest in how electricity could treat various ailments:
Primitive Physick 2nd ed 1750
Primitive Physick 9th ed 1761
Primitive Physick 10th ed 1762
Primitive Physick 12th ed 1765
Primitive Physick 13th ed 1768
Primitive Physick 14th ed 1770
Primitive Physick 20th ed 1782
Primitive Physick 21st ed 1785
Primitive Physic 26th ed 1809
Primitive Physick 28th ed 1815
Desideratum, or Electricity Made Plain and Useful 1st Edition 1760
Desideratum, or Electricity Made Plain and Useful 3rd Edition 1790
In 1763 JW released a survey of the natural sciences in two volumes, seeking to demonstrate the goodness and glory of God in the natural order. JW stated in the preface that he designed to present a “short, full, plain account of the visible creation directed to its right end…to display the invisible things of God, his power, wisdom, and goodness” (Works, Jackson, 14:300). Here are the 1st, 2nd, and 3rd editions:
Compendium of Natural Philosophy vol 1 1763
Compendium of Natural Philosophy vol 2 1763
Compendium of Natural Philosophy vol 1 1770
Compendium of Natural Philosophy vol 2 1770
Compendium of Natural Philosophy vol 3 1770
Compendium of Natural Philosophy vol 1 1777
Compendium of Natural Philosophy vol 2 1777
Compendium of Natural Philosophy vol 3 1777
Compendium of Natural Philosophy vol 4 1777
Compendium of Natural Philosophy vol 5 1777
JW studied and taught logic while at Oxford. He was a committed Aristotelian empiricist. He also published a book on the subject in 1750. Here are early editions:
Compendium of Logic 1753
Compendium of Logic 2nd ed 1756
Compendium of Logic 3rd ed 1790
JW published an English Dictionary in 1753. New editions were reissued several times. These volumes are helpful to locate 18th-century definitions of words used by Wesley.
Complete English Dictionary 1753
Complete English Dictionary 1764
In the mid-1770s JW published two histories. First, in 1773 he published a short history of the Roman Republic/Empire. Then, he wrote a four volume history of England. Volume one covers 55 BC to Richard II (d. 1399); volume two from Henry IV (d. 1413) to Elizabeth (d. 1603); volume 3 from Elizabeth to James II (1689); and volume four from the Glorious Revolution in 1689 to George II (d. 1760):
A Short Roman History 1773
Concise History of England vol 1 1775
Concise History of England vol 2 1776
Concise History of England vol 3 1776
Concise History of England vol 4 1776
In the 1770s JW entered the field of politics, social justice, philosophy, morality, and economics. Several of his sermons address issues of materialism and wealth. JW personally lived a disciplined lifestyle and encouraged the same of his Methodist followers:
Free Thoughts on Present State of Public Affairs 1770
Thoughts Upon Liberty 1772
Thoughts Concerning Origin of Power 1772
Thoughts on the Present Scarcity of Provisions 1773
Thoughts Upon Slavery 1774
Thoughts on Necessity 1774
Some Observations on Liberty 1776
Thoughts on Gods Sovereignty 1777
Extract Reflections Upon Conduct Human Life 2nd ed 1741
Extract Treatise on Christian Prudence 2nd ed 1742
Extract Treatise on Christian Prudence 3rd ed 1749
Extract Treatise on Christian Prudence 4th ed 1784
Dignity of Human Nature 1786 (orig 1757)
JW also address current issues in philosophy in his sermons. Here are some examples:
On Eternity 1786
The Imperfection of Human Knowledge 1788
The Case of Reason Impartially Considered 1788
What is Man? 1788
In 1775 JW entered the fray of debate over the American colonies and their revolt against the British government. His Calm Address was accused of plagiarizing Samuel Johnson’s Taxation No Tyranny and drew criticism from several quarters. A couple letters included below. In response, John Fletcher & Thomas Olivers came to JW’s defense:
JW Calm Address to Our American Colonies 1775
Johnson Taxation No Tyranny 1775
Political Empiricism: Letter to Wesley & His Calm Address 1776
Letter to John Wesley & His Calm Address 1777
J. Fletcher Vindication of JW’s Calm Address 1776
T. Olivers Full Defence of JW’s Calm Address 1776
Sacramental Theology & Hymnology
Devotional
From 1730 to 1734 JW collected in a notebook prayers and psalms from published works as a help for personal devotional use. Each day had a specific theme: Sunday – love of God, Monday – love of neighbor, Tuesday – humility, Wednesday – meekness and resignation, Thursday – sincerity and courtesy, Friday – mortification, Saturday – untitled, and miscellaneous. The prayer manual offers many insights into JW’s theology during his Oxford period. The manual is located at the Wesley Works Editorial Project website. Here is the link:
John Wesley’s Manuscript Prayer Manual
JW’s first published work was a collection of prayers he published in December 1733. It was written for students and fellow Methodists at Oxford. The prayers in the Collection follow the arrangement of the manuscript prayer manual, upon which it was based, but include a lists of questions to ponder about one’s spiritual spiritual progress. The Collection therefore offers a window into JW’s early views about discipleship. The work went through nine editions. Here is the 1740 edition. In 1744 he published a prayer manual designed for families and later for children.
Collection of Forms of Prayer 5th ed 1740
Collection of Prayers for Families 1744
Prayers for Children 10th ed 1828
Baptism
The Wesleys were high churchmen, having been raised by parents who were high church in their religious sentiments. This means they held the sacraments in high regard as means of grace. In the 1750s, JW published three tracts on baptism that expressed his high church views. The tract on baptism is an edited version of his father’s tract on the same subject:
Thoughts on Infant Baptism 1751 reprint
Treatise on Baptism 1756 reprint
Tracts on Baptism & Godparents 1752, 1756 reprints
Holy Communion
In 1742 JW published an extract of Book IV in Kempis’ The Imitation of Christ as an aid for preparation to receive the sacrament. The tract went through several editions in JW’s life. The tract reflects JW’s high church views on the sacrament. Kempis was a Roman Catholic and JW’s edition reflects that apart from Rome’s teachings on mass and transubstantiation there was much agreement between JW’s Anglicanism and Rome on the sacrament.
Companion for the Altar 3rd ed 1744
Companion for the Altar 6th ed 1761
First, John and Charles’ sacramental theology is clearly expressed in the popular Hymns on the Lord’s Supper. Published in 1745, the hymnal includes an extract of Daniel Brevint’s Christian Sacrament and Sacrifice, which reflects a high church perspective of the sacrament (see Sacrament Source page). The Eucharistic Manuals contains several editions of Wesleyan hymns on the Lord’s Supper. This is a later reprint of three early editions:
Preface to Hymns on Lord’s Supper 1st ed 1745
Hymns on Lord’s Supper 1st ed 1745
Hymns on Lord’s Supper 2nd ed 1747
Hymns on Lord’s Supper 3rd ed 1751
Hymns on Lord’s Supper 4th ed 1762
Hymns on Lord’s Supper 5th ed 1762
Hymns on Lord’s Supper 6th ed 1771
Hymns on Lord’s Supper 9th ed 1786
Eucharistic Manuals of Wesleys 1748, 1754, 1794 reprints
For Anglican sources to the Wesleys sacramentalism, see the Anglican Source page.
Hymnals
See Charles Wesley page for more materials on the Wesleys’ hymnology.
In 1737 JW published a hymnal during his ministry in Georgia. This hymnal is important for ascertaining JW’s early exposure to the evangelical gospel prior to 1738. This edition includes a preface on the history of the hymnal by George Osborn.
Collection of Psalms & Hymns 1737
In 1780 JW published one of their largest hymnals for the Methodist Societies. It became a standard among Wesleyans for many decades. Its organization spells out the Wesleyan perspective of salvation and discipleship, it therefore reflects JW’s mature soteriology:
Collection of Hymns for Methodists 1780 reprint
Church Services
Here is a pamphlet offering guidance on renewing our covenant with God.
Directions to Renew Covenant 1780
Following the American Revolution JW prepared a new prayer book and liturgy for the American Methodists, including a revision of the Anglican 39 Articles of Religion.
The Sunday Service of Methodists 1788
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John Wesley’s Collected Works
Thomas Jackson Edition
John Wesley produced his first edition of collected works in 1770. Since then, there have been several editions of his works. Thomas Jackson’s 14 volume third edition has been one of the most popular, and has been reprinted many times. For many, it has served as the standard edition. Here is the 1872 edition reprinted by Zondervan Publishing House:
Volume 1 Journal 1735-1745
Volume 2 Journal 1745-1760
Volume 3 Journal 1760-1773
Volume 4 Journal 1773-1790
Volume 5 Sermons 1-39
Volume 6 Sermons 40-86
Volume 7 Sermons 87-141
Volume 8 Appeals, Tracts & Histories on Methodism
Volume 9 Original Sin, Defenses of Methodism
Volume 10 Catholicism, Calvinism, Minutes Controversy
Volume 11 Tracts, Life of Fletcher, Ch Perfection
Volume 12 Letters 1-661
Volume 13 Letters 662-923, Various Tracts & Letters
Volume 14 List of Works, Compendium Logic, Grammars, Index
First American Standard Edition
Another edition was the First American Complete & Standard Edition, edited by John Emory, and comprised seven large volumes:
American Edition Vol 1 Sermons 1-58 1835
American Edition Vol 2 Sermons 59-140 1835
American Edition Vol 3 Journal Ext 1-10 1835
American Edition Vol 4 Journal Ext 11-21 1835
American Edition Vol 5 Addresses, Essay, Tracts 1835
American Edition Vol 6 Letters & Misc. Items 1835
American Edition Vol 7 Letters 1835
JW’s writings in Spanish – Wesley Heritage Foundation.