Puritan / Reformed Sources
The family tree of the Wesleys was rooted in the Puritan/Reformed tradition. When Samuel and Susanna conformed to the Established Church in the 1680s this meant that the family would be raised in the high church Anglican tradition (which was Arminian in theology). The Wesleys’ interest in the Reformed tradition began in late 1736 when John was given a copy of Thomas Halyburton’s Memoirs. This book proved influential in their understanding of evangelical conversion and the Christian life. Following their evangelical conversions in 1738, the Wesleys began to read more Reformed authors, notably Jonathan Edwards in the fall of 1738.
As the Wesleys distanced themselves from the Moravians (formal split in 1740), John began to read more works of practical divinity in the English Puritan tradition. Many of these would later be part of his multi-volume Christian Library (1749-1755). To access the Library see the John Wesley page. The Wesleys valued much of the Puritan tradition but parted paths on the subjects of absolute election, limited atonement, irresistible grace, and final perseverance. The Wesleys were lifelong Arminians in theology and faith, and subscribed to conditional election, general atonement, grace enabled free-will, conditional perseverance.
This page contains the writings of noted Calvinist opponents in the 1750s and later, as theological differences between the Wesleys and Calvinists deepened and finally erupted in the Minutes Controversy of the 1770s.
Dr. Ryan Reeves Lecture on Puritanism.
Jacob Arminius 1560-1609
Arminius is the Latinized name of Jakob Hermanszoon, who was the Dutch theologian that birthed a movement within the broader Reformed tradition known as Arminianism. He served from 1603 as professor in theology at the University of Leiden. Arminianism spread to England by the second quarter of the 17th century and became part of mainstream Anglican theology in opposition to the Calvinism of the Puritans. Arminianism reshaped Reformed theology to include the idea of free will and general atonement. The Wesleys learned their Arminianism from their Anglican tradition passed down to them from their parents and education. Later in life John Wesley embraced the label of an Arminian with the publication of the Arminian Magazine in 1778. Arminius’ works have been collected into three large volumes. In cluded below is a bio of Arminius by John Guthrie:
Arminius Life Guthrie 1854
Arminius Works vol 1 1853
Arminius Works vol 2 1853
Arminius Works vol 3 1853
Harrison Beginnings of Arminianism 1926
Hugo Grotius 1583-1645
Grotius was a Dutch humanist, diplomat, lawyer, theologian, jurist, poet and playwright. Born in Delft, Grotius studied at Leiden University. He was imprisoned for his involvement in the Arminian/Calvinism disputes of the Dutch Republic. He later escaped and wrote most of his major works while in exile in France. Grotius was influential in the fields of philosophy, political theory, and law during the 16th and 17th centuries. Grotius also developed what became known as the “governmental theory” of the atonement to counter Socinian views in the work Defensio fidei catholicae de satisfactione Christi (1617), which argued that Jesus’ sacrificial death occurred in order for the Father to forgive and still maintain his just rule over the universe. This idea became prominent among the Methodists in the 19th century. Wesley apparently referred to the governmental theory on one occasion and quickly dismissed it. He followed the standard Anglican view of penal substitution. Grotius works in theology are important for developments in Methodism into the 19th century. Here is his work on The Truth of the Christian Religion, followed by a biography on Grotius’ life by Butler:
Truth of Christian Religion, 5th ed. 1700
Truth of Christian Religion 1830
Butler Life of Hugo Grotius 1826
Richard Baxter 1615-1691
Baxter was an English Puritan church leader, poet, hymnwriter, and theologian. As a moderate Calvinist, his writings often stirred controversy. He was referred to by Dean Stanley as “the chief of English Protestant Schoolmen”. John Wesley was introduced to Baxter’s Aphorismes of Justification in early 1745, and was so impressed with Baxter’s insights on the subject that he soon after published an abridgment for his Methodist followers, titled An Extract of Mr. Richard Baxter’s Aphorisms of Justification (1745). Wesley’s abridged edition was read and discussed at the Methodist conference that year and again several years later at conferences in Ireland (1752) and Leeds (1753). In contrast to many Calvinists, Baxter taught that justification is grounded on Christ’s passive righteousness, not on his active righteousness (i.e. his sufferings and death and not his personal obedience to God’s law). Methodism has since largely followed suite in its understanding of justification. Here is Baxter’s 1655 edition of his Aphorismes along with his treatise on Justification. John Wesley’s extract is included here and on his page of writings:
Baxter Aphorismes of Justification 1655
Baxter Treatise of Justifying Righteousness 1676
Baxter Call to Unconverted 1791
JW Extract Baxters Aphorisms on Justification 1745
Thomas Boston 1676-1732
Boston was a Scottish church leader, theologian, and philosopher. After he became an evangelical John Wesley read his book on Human Nature in the Fourfold State (pub. 1720), which outlines the different spiritual states in a person’s journey of faith and salvation. It influenced Wesley’s conception of spiritual states described in his sermon The Spirit of Bondage and of Adoption (1746), though the roots of the Wesley’s conception of spiritual states is found in John Norris and Blaise Pascal. Here are a couple of early editions and his collected works:
Boston Human Nature Fourfold State 1794
Boston Human Nature Fourfold State 1830
Boston Works vol 1 1848
Boston Works vol 2 1848
Boston Works vol 3 1848
Boston Works vol 5 1849
Boston Works vol 6 1849
Boston Works vol 7 1850
Boston Works vol 8 1850
Boston Works vol 9 1851
Boston Works vol 10 1851
Boston Works vol 11 1852
John Bunyan 1628-1688
As an author and Puritan preacher, Bunyan is best remembered for The Pilgrim’s Progress (pub. 1678), which tells the story of finding salvation through faith in Christ through the use of allegory. He also wrote many other works, many of which were expanded into sermons. John Wesley read The Pilgrim’s Progress in October of 1739:
Bunyan Pilgrims Progress 1853
Jonathan Edwards 1703-1758
Edwards was an American Congregationalist minister and a central leader in the Great Awakening. Today, he is widely regarded as “one of America’s most important and original philosophical theologians”. The revivals of 1733–35 at his church in Northampton, Massachusetts, are considered by many to be the beginning of the Great Awakening, and served as the setting for his classic work on on conversion and revivalism, A Faithful Narrative of the Surprising Work of God in the Conversion of Many Hundred Souls in Northampton… (1737). The work was soon published in England and was read by John Wesley in October 1738, just five months after his conversion at Aldersgate. Edwards published many influential works on theology, philosophy, and revivalism:
Narrative Surprising Conversions & Thoughts on Revival 1832
Freedom of the Will 1762
Doctrine of Original Sin 1766
Humble Inquiry 2nd ed 1790
History of Redemption 1793
Narrative of Revival of Religion 1819
Faithful Narrative & Thoughts on Revival 1832
Treatise Concerning Religious Affections 1st ed 1746
Treatise Concerning Religious Affections 2nd ed 1768
Treatise Concerning Religious Affections 1821
Treatise Concerning Religious Affections Abridged Edition
Charity and Its Fruit 1852
Memoirs of David Brainard 1884
Unpublished Writings 1865
Unpublished Essay on Trinity 1903
John Wesley published several extracts of Edwards’ writings. Here are two:
JW Extract Distinguishing Marks Work of Spirit 3rd ed 1795
JW Extract Life of David Brainerd 1815
John Goodwin 1594-1665
Goodwin was an English preacher, theologian, and author of many writings. In 1642 he published the Imputatio Fidei, or Treatise on Justification, to counter the antinomian viewpoint held by many Calvinists. JW published an extract of Goodwin’s work in 1765 as a response to antinomian teachings by Calvinists circulating at the time. In his extract he included a lengthy preface to James Hervey regarding the latter’s work on Christ’s imputed righteousness (see below). Methodists so regarded Goodwin’s stance against antinomianism that in the 19th century Thomas Jackson wrote a biography on Goodwin:
Goodwin On Romans Chapter 9 1836
Goodwin Christian Theology 1836
Pleroma to Pneumatikon Filled with HS 1867
JW Extract Treatise on Justification 1765
Life of Goodwin by Jackson 1872
John Owen 1616-1683
Owen was an English Nonconformist, an academic administrator at Oxford, and a major theologian of the 17th century. As a member of parliament for the University, he sat in the First Protectorate Parliament of 1654 to 1655. His writings have remained influential and fill 24 large volumes, including his massive multi-volume commentary on the Book of Hebrews. Though a Calvinist, JW published several extracts of his writings in the Christian Library (see JW page) and John Fletcher appealed to Owen in his arguments against the antinomians in the 1770s (see Five Checks). Below is William Goold’s critical edition of Owen’s writings (1862):
Doctrine of Justification by Faith 1677
Mortification of Sin in Believers 3rd ed 1668
Death of Death in Christ 1799
Display of Arminianism 1809
Works of Owen vol 1 Christology & Catechism
Works of Owen vol 2 Communion with God
Works of Owen vol 3 Holy Spirit Pt I
Works of Owen vol 4 Holy Spirit Pt II
Works of Owen vol 5 Faith & Justification
Works of Owen vol 6 Sin & Temptation
Works of Owen vol 7 Apostasy & Spiritual Mindedness
Works of Owen vol 8 Sermons
Works of Owen vol 9 Sermons
Works of Owen vol 10 Arminianism
Works of Owen vol 11 Saints Perseverance
Works of Owen vol 12 Socinianism
Works of Owen vol 13 Church Order
Works of Owen vol 14 Catholicism
Works of Owen vol 15 Worship & Church Unity
Works of Owen vol 16 Gospel Church
Works of Owen vol 17 Latin Writings
Works of Owen vol 18 Hebrews Pt 1
Works of Owen vol 19 Hebrews Pt 2
Works of Owen vol 20 Hebrews Pt 3
Works of Owen vol 21 Hebrews Pt 4
Works of Owen vol 22 Hebrews Pt 5
Works of Owen vol 23 Hebrews Pt 6
Works of Owen vol 24 Hebrews Pt 7
Thomas Halyburton 1674-1712
Halyburton was a minister in the Church of Scotland and the Professor of Divinity at St. Mary’s College, St. Andrews. His Memoirs made a deep impact on the Wesleys leading up to their evangelical conversions in 1738. John Wesley was given a copy of Halyburton’s Memoirs at the end of December 1736 while in America. His diary shows that he read the book every waking moment over the next two weeks. When he returned to England in February 1738, he shared the book with his brother Charles and others. John later published an extract in February 1739. In it John spells out his doctrine of sin more clearly in relation to holy living. The Wesleys prized the Memoirs for their penetrating analysis of the spiritual journey leading up to and following conversion. Wesley’s extract is included here and on his page of writings:
Great Concern of Salvation 1721
Memoirs 3rd ed 1733
Memoirs 8th ed 1756
Natural Religion Insufficient 1812
Memoirs & Other Works 1835
JW Extract of Life & Death of Halyburton 1739
Philip Doddridge 1702-1751
Doddridge was a Nonconformist (Congregational) minister, educator, author, and hymnwriter. He was the pastor of an independent congregation in Northampton and wrote many widely-read works including his multi-volume paraphrase and commentary on the New Testament, The Family Expositor. John Wesley used the Expositor as a source for his Explanatory Notes Upon the New Testament (1755). Probably, Dodridge’s most influential work was The Rise and Progress of Religion in the Soul (1745). It was instrumental in the conversion of William Wilberforce:
Rise & Progress of Religion in Soul 1745 reprint
Discourses on Regeneration 1815
Family Expositor vol 1 4th ed 1763
Family Expositor vol 2 2nd ed 1745
Family Expositor vol 3 1748
Family Expositor vol 4 1753
Family Expositor vol 6 1756
John Guyse 1680-1761
Guyse was a Nonconformist minister who received his D.D. degree from Aberdeen in 1733. He was a member of the King’s Head Society that served to assist young men to obtain their academical training for the ministry. His popular three-volume An Exposition of the New Testament in the Form of a Paraphrase was published from 1739 to 1752. It served as one of the sources for John Wesley’s Explanatory Notes Upon the New Testament (p. 1755). Here is the six volume edition of Guyse’s commentary:
Practical Expositor vol 1 1797
Practical Expositor vol 2 1797
Practical Expositor vol 3 1797
Practical Expositor vol 4 1797
Practical Expositor vol 5 1797
Practical Expositor vol 6 1797
Isaac Watts 1674-1748
Watts was a Non-Conformist Congregational Minister who is considered the Godfather of “English Hymnody.” He is credited with about 750 hymns. Besides a very popular hymn-writer, Watts was a theologian and logician. He wrote a popular manual on logic on 1724 that went through twenty editions. His collected Works fill six large volumes. The Wesleys and early Methodists sang many of Watts hymns. John Wesley began reading Watts hymns and works in 1725 and incorporated many hymns in his for hymnal, published in Georgia in 1737.
Improvement of the Mind
Ruin and Recovery of Mankind 1740
Works vol 1 Part 1 1753
Works vol 1 Part 2 1753
Works vol 2 Part 1 1753
Works vol 2 Part 2 1753
Works vol 3 1810
Works vol 4 1753
Works vol 5 1753
Works vol 6 Part 1 1753
Works vol 6 Part 2 1753
Posthumous Works vol 1 1779
Posthumous Works vol 2 1779
John Taylor 1694-1761
Taylor was a Dissenting preacher, scholar, and theologian. In the 1750s he disowned his Presbyterian connection for the simple label “Christian.” Taylor was renown as a classical scholar and his work on Hebrew was widely respected, along with his other publications (including one on the atonement). Taylor is mostly remembered for his critique of the Christian doctrine of original sin in 1740, which later provided support for the Unitarian movement and American Congregationalism. This work drew responses from David Jennings (to which Taylor wrote a supplement in 1741), Isaac Watts, Jonathan Edwards, James Hervey, and John Wesley. Wesley’s reply incorporated the responses of Jennings, Watts, Hervey, and others, plus his own exposition. It was the most extended single work Wesley produced. Below are Taylor’s main writings with Wesley’s response.
Scripture Doctrine Original Sin 1740
Supplement to Scripture Doctrine Orig. Sin 1741
Scripture Doctrine of Atonement 1751
Hebrew Concordance Vol 1 1754
Hebrew Concordance Vol 2 1757
Scheme of Scripture Divinity 1762
John Wesley’s Response
Doctrine of Original Sin 1757
James Janeway 1636-1674
Janeway was a Puritan minister and was educated at Christ Church, Cambridge. He popularity arose to the point that in London his congregation built a large meeting house for him, leading to threats upon his life by supporters of the Church of England. After John Bunyan, Janeway had the widest and longest popularity as an author of works read by children. His most popular book was A Token for Children, in which he collected personal accounts of the conversions of a number of children under his pastoral care, and published it. In the introduction, Janeway asks, “Are the souls of your children of no value? They are not too little to die.. not too little to go to hell.. not too little to serve their great Master, not too little to go to heaven.” John Wesley used Janeway’s work for his writings to children.
Token for Children Part 1 1757
Token for Children Part 2 1757
James Hervey 1714-1758
Hervey was tutored by John Wesley at Oxford in the 1730s and a member of the Oxford Methodists. Though he was an Anglican, he thoroughly embraced the Calvinist creed and sought to promote that viewpoint in his writings. As an author he published a major work in 1755 (Theron and Aspasio) espousing his Calvinist views on imputed righteousness (see comments above on Richard Baxter). He had Wesley review it and received several criticisms that apparently hurt Hervey’s feelings. The fallout led to Hervey responding in a series of letters, which were publish posthumously, with Wesley publishing his response in the apologetic work Preservative against Unsettled Notions in Religion (begins on page 211). Supporters of Hervey also published tracts against Wesley, as the Jesuit Detected illustrates:
Theron and Aspasio 1755 reprint
Eleven Letters to JW 1765
Eleven Letters to JW 2nd ed 1789
A Jesuit Detected in JW by Friend of Hervey 1768
John Wesley’s replies:
Sufficient Answer to ‘Letters to Author Theron & Aspasio’ 1757
Preservative Against Unsettled Notions of Religion 1758
Here is an anonymous open letter to John Wesley supporting the Calvinist doctrines of election, predestination, etc., from 1742:
Letter to John Wesley Vindicating Calvinism 1742
Walter Shirley 1725-1786
Shirley was an Anglican minister, hymn-writer, and a first cousin of the Countess of Huntingdon. He wrote a circular letter inviting other Anglican clergy and laity to oppose JW’s teachings in the 1770 Conference Minutes, which drew a response from JW’s colleague John Fletcher (First Check to Antinomianism). When JW sought to clarify the 1770 Minutes at the next Conference in 1771, Shirley published another broadside against JW’s position. Here is the first and third editions:
Narrative of John Wesley’s Late Conference (1771)
Narrative of John Wesley’s Late Conference 3rd ed 1772
Augustus Toplady 1740-1778
Toplady was an Anglican minister, hymn-writer (Rock of Ages), evangelical, and a strident Calvinist. His relationship with John Wesley had been cordial but soured after both men published tracts representing opposing views on predestination. During the Minutes Controversy Toplady became one of Wesley’s most vocal opponents. Here are Toplady’s main writings during the Controversy and his collected works that includes a biography:
Doctrine of Absolute Predestination Stated 1769
Letter to John Wesley 1770
Caveat Against Unsound Doctrines 1770
Vindication of God’s Decrees & Providence 1772
Historic Proof of Calvinism of English Church vol 1 1774
Historic Proof of Calvinism of English Church vol 2 1774
Free-Will & Merit Fairly Examined 1775
Christian & Philosophical Necessity Asserted Against JW 1775
Toplady Works vol 1 1825
Toplady Works vol 2 1825
Toplady Works vol 3 1825
Toplady Works vol 4 1825
Toplady Works vol 5 1825
Toplady Works vol 6 1825
Sir Richard Hill 1732-1808
Hill was the oldest son of Sir Rowland Hill and a Baronet. He distinguished himself as a champion of George Whitefield and of the Calvinistic Methodists. When six students were expelled from Edmund Hall, Oxford, for adopting Methodism, Hill sharply criticized the university authorities in the tract, Pietas Oxoniensis (see Calvinist Methodist page). In 1771 he joined the Minutes Controversy and become one of the most vocal antagonists against John Wesley and John Fletcher. Included below is a biography of Hill by Edwin Sydney that details the Minutes Controversy from the Calvinist perspective. Here are Hill’s main writings during the Controversy:
Biography of R Hill by Sidney 1839
Conversation Relative to Doctrinal Minutes 1771
Five Letters to J Fletcher 1771
Review of All John Wesley’s Doctrines & Minutes Controversy 1772
Some Remarks on Fletcher’s Third Check 1772
Finishing Stroke against Fletcher’s 4th Check 1773
Logica Wesleiensis 1773
Three Letters & Arminian-Perfectionists Creed 1774
Fictitious & Genuine Creed 2nd ed 1775
Letter to John Wesley in Defense of Toplady 1780
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