Reformation Sources
For the history of the English Reformation see the link below. During their Oxford period the Wesleys interest in Anglican authors and sources was primarily of the Restoration era (1760 and later), which held a more Catholic view of justification as a process that began in baptism (usually in infancy) and was completed at the final judgment when the fully sanctified Christian was formally declared righteous. This Anglican order of salvation could be summarized: baptism – sanctification – justification – glory.
When in 1738 the Wesleys embraced the evangelical message of present justification by faith in Christ alone, they looked to the English Reformers for theological support and validation. This led to a renewed interest in the Homilies, which John published a extract in late 1738 (The Doctrine of Salvation, Faith, and Good Works). Besides the English Reformers, Martin Luther’s writings played a direct role in the Wesleys evangelical conversions. Luther also influenced the English Reformers on the doctrine of justification. Therefore, Reformation sources are essential to understanding the Wesleys evangelical doctrines of justification and conversion.
The Homilies of the Church of England include two books of sermons, officially issued by royal order in 1547 and 1555 to be read in the churches to teach sound doctrine on salvation and the Christian life. They have 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 several sermons in book one. Therefore, the Homilies are an essential source for understanding the Wesleys’ views on justification, 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, Oxford 1859
The Book of Common Prayer was first published in 1549 during the reign of Edward VI and has served as the prayer official 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
English Reformation lecture by Tom Richey.
Martin Luther 1483-1546
Luther spearheaded the Protestant Reformation and is the primary founder of the Lutheran tradition. He championed justification by faith alone, sola scriptura, and the priesthood of believers. His German translation of the Bible helped to spark numerous translations of the scriptures into other vernacular languages. Luther also left an indelible mark on German Pietism (see Pietist Source page) and modern evangelicalism. His commentary on Galatians and his Preface to Romans were instrumental in the evangelical conversions of Charles and John Wesley in 1738 — Charles’s on May 21st and John’s three days later on the 24th. Luther’s influence on the Wesleys’ doctrine of justification is widely recognized by scholars, though the Wesleys parted paths with Luther over free will, the role of good works in salvation, and the doctrine of sanctification. Luther’s famed Preface on Romans is located in Prefaces on Early Editions of the Bible. By the 18th century it had become a classic text on evangelical conversion. Included here are other relevant writings by the Reformer:
Prefaces Early Editions of Bible 1863
Commentary Galatians 1734
Commentary Galatians Pt 1 1741
Commentary Galatians Pt 2 1741
Commentary on Galatians 1848
Sermons vol 1 1740
Sermons vol 2 1740
Table Talk 1857
Christian Liberty 1903
Bondage of the Will 1823
Info on Luther’s life: mluther.ccws.org and Martin Luther Sites.
John Calvin 1509-1564
Calvin was a French theologian, pastor, and reformer in Geneva during the Protestant Reformation. He was a principal figure in the development of Reformed theology, which later became known as Calvinism. As high church Anglicans, the Wesleys were Arminian in theology and rejected Calvin’s teachings on divine election, predestination, irresistible grace, and perseverance of the saints. On justification, though, John Wesley stated in 1765 that he did not differ from Calvin a “hair’s breadth.” Calvin is most remembered for systematizing the Protestant faith in his Institutes of the Christian Religion, which was first published in 1536 and expanded in subsequent editions. Included here is a three-volume editions of his letters and his commentaries on Psalms and Romans:
Institutes of Christian Religion vol 1 1816
Institutes of Christian Religion vol 2 1816
Institutes of Christian Religion vol 3 1816
Letters vol 1 1855
Letters vol 2 1858
Letters vol 3 1858
Commentary on Psalms vol 1 1845
Commentary on Psalms vol 2 1846
Commentary on Psalms vol 3 1847
Commentary on Psalms vol 4 1847
Commentary on Psalms vol 5 1849
Commentary on Romans 1846
Thomas Cranmer 1489-1556
Cranmer was a leader of the English Reformation and Archbishop of Canterbury during the reigns of Henry VIII, Edward VI and Mary I. He helped build the case for the annulment of Henry’s marriage to Catherine of Aragon, which was one of the causes for separation of the English Church from the Catholic Church. Cranmer is believed to have authored several of the sermons in the first book of Homilies, was the guiding hand in the formation of the Book of Common Prayer,and helped guide the English Church in its embrace of Protestant views on justification and salvation. It is significant that in 1738 the Wesleys began to look to Cranmer and other English Reformers for support regarding their new understanding of the gospel and justification by faith alone. A bio is included for those interested in learning more about Cranmer’s life and career:
Biography of Cranmer by Mason 1898
Sermons, Letters & Writings 1846
Sacrament of Lord’s Supper 1844
John Jewell 1522-1571
As the Bishop of Salisbury from 1559 to 1571, Jewell is remembered most for his able defense of the English Church and her Protestant doctrine by his appeals to scripture and primitive church tradition. Central to Jewell’s defense was sola scriptura – the authority of the Bible on matters of salvation. So confident was Jewell in his arguments, that he claimed he would convert to Catholicism if his arguments could be refuted. In the Apology he critically examines Catholic views of the mass and other matters. Works like this helped to establish scripture, tradition, and reason as sources of authority in the English Church. John Wesley would later add experience as a fourth source of authority for religious faith and practice:
Apology Church of England 1719
William Tyndale 1494-1536
John Frith 1503-1533
Robert Barnes 1495-1540
These three English Reformers stood firm for Protestant principles and suffered martyrdom as a result. Tyndale (spelled Tindal in the book) is remembered for his English translation of the New Testament. His translation influenced English translations that came after it. Barnes Treatise on Justification spelled out the English position on this important doctrine and reflects the influence of Lutheran theology on the English Reformation. John Wesley published an extract of Barnes’ writings on the subject in the autumn of 1739, which demonstrates the influence of Reformation thought on Wesley’s doctrinal development. The following book contains writings from these three Reformers (Tyndale’s writings appear first; Frith’s writings begin on page 378 of the file; Barnes on page 458):
Tyndale Frith Barnes 1842
Hugh Latimer 1487-1555
Latimer was a Fellow of Clare College, Cambridge, and Bishop of Worcester. Later, he served as chaplain to King Edward VI. In 1555 the pro-Catholic Queen Mary had Latimer burned at the stake, becoming one of the three Oxford Martyrs of Anglicanism. He is remembered for his spirited preaching:
Sermons 1844
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