Thaddeus M. Maharaj A Reflection on the Journal of … M. Maharaj – A Reflection on the Journal of John Wesley 4 Early Years of Ministry Wesley's account of his ministry as a travelling

Thaddeus M. Maharaj – A Reflection on the Journal of John Wesley

1

John Wesley is arguably one of the most influential men of the Great Awakening and

the explosive revivals leading to modern evangelicalism—and with good reason. He was

called the "greatest force of the eighteenth century in England".1 Few others have influenced

and touched so many or equalled his life's work. He was a complex man of rigorous

dedication, faith, character and zeal. However, Wesley was not a stain glassed saint, he also

had his share of flaws, doubts and struggles. A full composite of his life shows a compelling

picture of a man—who like many of us—was met with the stark reality of his inadequacy

but ultimately found his peace in the steady hands of his Lord. It is easy for many of us to

idealize our heroes of the faith and forget, as James 5:17 says, that even biblical heroes

were men "subject to like passions as we are."

In the end—there are no great men of God—only weak, helpless, sinful men in the

hands of a mighty, merciful, gracious, and great God. The ones greatly used by Him are

those who, coming to realize this reality, fall on Him in utter and total dependence. John

Wesley was no exception. This truth gives mere mortals such as us hope, as our usefulness

to the kingdom is primarily based on the good grace of God. However, there is still much we

can learn from such a captivating figure such as Wesley. His journals provide a unique

glimpse inside his private struggles. They also show the progress of his character and faith

which God's hand of providence wrought in His servant.

1 Wesley, The Journal, 3-4


2

He was the founder of Methodism, however his legacy extends far beyond to the

large majority of evangelicalism. His main focus was not to define metaphysical theology,

but rather he saw himself as bringing reform and revival to the body of Christ as a whole.2

He didn't focus on writing lengthy theological treaties, but rather gave himself over to

preaching and labouring in the service of the Gospel to his fellowmen. He said, "You must

find companions or make them. The Bible knows nothing of solitary religion."3 This was a big

reason for the effectiveness of Wesley's ministry. It was not that he did not think theology

important, but rather he was a man who was not caught up strictly in theological debate to

the detriment of practical ministry and the mission of the Gospel. His love for God produced

in him a passionate love of people.

A Heart Strangely Warmed…

On October 14, 1735, John Wesley and his brother set out on a missionary journey

to America with the focus to "save our souls; to live wholly to the glory of God."4 It is odd that

Wesley would set out to preach the Gospel without first being converted himself—or at

least not thinking himself to be. On the journey to America, he met with a group of

Moravians whose faith impressed him and challenged him to examine his eternal security.5

Through a storm at sea he was driven to contemplate his own faith and salvation—being

"ashamed of my unwillingness to die."6 This defined some of his early years of ministry as

Wesley often returned to doubt his own

salvation. This would be a personal

source of inner conflict for him and may

have been due to his tendency toward an

Arminian theology. Wesley at times

seemed unstable and would often find

himself suddenly in a sorrowful slump.7

Many times, following a period of

spiritual fervour or successful ministry,

he would even find himself unable to

even speak. It seems that his passionate

disposition, while a source of his great

strength and charisma as a preacher, would also be a "thorn in his flesh" with which he

would struggle, especially in his youth.

2 Wesley, The Journal, 4







3

He exclaimed upon his departure from America, in what seemed to him to be a failed

missionary journey, "I went to America, to convert the Indians; but oh! who shall convert me?

who, what is he that will deliver me from this evil heart of mischief?"8 He wrestled honestly

with his doubts in times of trouble, and though for the moment he could not shake them, he

determined to press on. Instead of becoming immobilized by it, he resolved to deeper

devotion—saying, "let it humble me and quicken all my good resolutions, especially that of

praying without ceasing; and at other times to take no thought about it, but quietly to go on

‘in the work of the Lord.'"9 This struggle continued to a lesser degree even after what he

would identify as his conversion, although after this he found a considerable difference in

the manner of his striving.10

A Disciplined Life…

Wesley's resolve and discipline were probably his most admirable traits. His

discipline was the product of a godly upbringing by his parents. His mother wrote about

the importance of disciplining children to bring about their eventual salvation. She said,

"the parent who studies to subdue it [rebellion] in his child works together with God in the

renewing and saving a soul. The parent who indulges it

does the devil's work. . ."11 Wesley made four resolutions

early on which directed the course of his life. He

resolved that he would be absolutely open with all, that

he would work ardently and not indulge in any levity,

that he would not speak of anything that doesn't glorify

God and that he would not take pleasure in anything that

doesn't tend to the glory of God.12 Wesley and his

fellowship aspired "to lose no opportunity of awakening,

instructing, or exhorting any whom we might meet with in

our journey."13 When one reflects over the entirety of his

life of ministry, it is clear to see how these intentional

resolutions made an indelible impact on his character

and ministry. This meticulous determination was

common to other great revivalists of his time such as Jonathan Edwards and George

Whitefield. The importance of being deliberate about one's steadfastness and discipline

cannot be overlooked—success does not just happen, but is rather the product of a

purposeful pursuit.








4

Early Years of Ministry

Wesley's account of his ministry as a travelling preacher is almost comical at points.

"I am to preach here no more" became a common refrain for much of his early exploits.14 His

bold style of passionate preaching of the Gospel did not sit well with much of the churches

at which he spoke at the beginning of his ministry. To his credit, he never compromised his

message to appease his hearers. Though for many years he saw little success, God blessed

his faithfulness and allowed him to see the whole climate of his audiences change—but this

was not without first passing through many years in the desert. The effectiveness of

Wesley's preaching also saw a gradual improvement alongside his growing popularity in

later times. This progression is encouraging, as not even the great John Wesley was born a

prolific preacher.

In future years, Wesley would see God give the increase on the Gospel seed he

laboured to scatter—even changing the atmosphere of the very churches who initially

rejected him.15 In Cowbridge, he was first met with a hail of stones from the upset masses.

However, in April 1749 he remarked, "now all is calm; the whole town is in good humor, and

they flock to hear the glad tidings of salvation."16 He concluded, "Oh, let none think his labour

of love is lost because the fruit does not immediately appear!" and that "the seed, sown so long

since, now sprang up, bringing forth repentance and remission of sins."17 Though we labour

to sow, it is God who gives the increase in His time.

All the World is my Parish—Field Preaching

In 1739, Wesley began field preaching to crowds in the streets.18 This change in

strategy would become a significant shift in Wesley's ministry and the cause of much of his

and other contemporary revivalists' widespread success. This allowed them the freedom to

preach without the restrictions within the church walls, which—at the time—seemed to

have become mausoleums of dead orthodoxy. This ingenuity allowed the Gospel message

to be heard by those who would not set foot in a formal church. This burden came for

Wesley and others out of their conviction from Scripture, "God in Scripture commands me,

according to my power, to instruct the ignorant, reform the wicked, confirm the virtuous."19

Continuing in the Sola Scriptura tradition of the Reformation, Wesley stood firmly on the

admonition of God's Word in the face of opposition from men.

14

Wesley, The Journal, 36 15





Wesley, The Journal, 42


5

“I look upon all the world as my parish; thus far I mean, that, in whatever part of it I

am, I judge it meet, right, and my bounden duty to declare unto all that are willing to

hear, the glad tidings of salvation. This is the work which I know God has called me to;

and sure I am that His blessing attends it. Great encouragement have I, therefore, to be

faithful in fulfilling the work He hath given."20

This became a defining mark of evangelicalism—to take the church to the world instead of

remaining shut up in isolation—a principle which even today should be our focus.

As field preaching continued, the crowds continued to grow into the thousands.

Criticism came from many about the indecency of field preaching. However, Wesley

regarded the dead and inattentive

congregations inside the churches to be a

greater indecency. He countered that, "there

is the highest decency in a churchyard or field,

when the whole congregation behave and look

as if they saw the Judge of all and heard Him

speaking from heaven."21 Other revivalists

such as Whitefield and Edwards also had

much concern regarding the wailing and

dramatic manifestations at camp meetings as

people came to a stark realization of their sinful condition. Wesley seemed more at ease

with these outward signs and resolved to allow God to work in whatsoever manner pleased

Him.22

However, this was not something which he intentionally sought after or readily

accepted as proof of the validity of "the inward work". Rather he continued to look upon

them circumspectly, recognizing that they could likewise be false manifestations.23 Other

extraordinary phenomena came with Wesley's ministry such as the exorcism of two ladies

on October 23rd, 1739. These serve as a reminder not to exclude the reality of the

supernatural in the course of ministry, but also to walk wisely navigating such phenomena.

In 1741, Whitefield and Wesley had a falling out because of their theological differences

between Calvinism and Arminism.24 This would sadly separate the two evangelists for a

number of years, however, they would later reconcile their relationship and enjoy

continued evangelism together. Wesley wrote of Whitefield on November 5, 1755,

20







6

"Disputings are now no more; we love one another and join hand in hand to promote the

cause of our common Master."25

Wesley's Labour for the Gospel

Wesley covered great distances on horseback to preach to any and all who would

hear him. His journal is littered with many instances of random evangelism opportunities

brought about by the providence of God—which Wesley eagerly took full advantage. He

wrote, "I mention these little circumstances to show how easy it is to redeem every fragment

of time (if I may so speak), when we feel any love to those souls for which Christ died."26 No

matter the size of his audience he passionately made his Gospel's plea for men to repent

and believe remarking, "if but one heard, it was worth all the labour."27 Though he had a

passion to reach the poor, Wesley's heart was also broken for the rich who were equally as

lost and in this respect—he was no respecter of men.28 The radical devotion to take every

opportunity to share the wonderful news of the Gospel to those perishing should likewise

burden each of us. A theology which does not produce a passion and love for the lost is not

worth much. We should aim that our study of God's word would also work in us such a holy

obsession.

Wesley was no stranger to persecution. He faced quite a few angry mobs and

beatings for the sake of the Gospel. His attitude through these hardships is noteworthy. His

response in the face of violent adversity was one of prayerful dependence on God to deliver

him.29 Numerous times the Lord

provided what can only be described as a

miraculous escape for him.30 However,

his thankfulness for the small mercies

even when he was assaulted physically is

remarkable, commenting once that

"though one man struck me on the breast

with all his might, and the other on the

mouth with such force that the blood

gushed out immediately, I felt no more pain from either of the blows than if they had touched

me with a straw."31 Wesley knew that it was an honour to suffer for the sake of Christ.32

Such sufferings never weakened his resolve or embittered him against his attackers. He

25








1 Peter 3:14; Philippians 1:29


7

maintained a desire to see them converted and took to heart our Lord's command to "love

your enemies and pray for those who persecute you."33

Wesley's Personal Faith and Character

Another defining characteristic of Wesley was that he was a man of prayer. In every

circumstance and situation, he often stopped to either thank the Lord or seek guidance or

help. He would often pray for healing as well. Whether if it was for his own ailments,

another's infirmities or even for his horse—Wesley's understanding of "faith-healing" was

not like that of modern "faith-healers". Instead it was a simple trust in the ability of God to

make him whole should He so desire.34 There was an endearing simplicity to his prayer life

and faith.

Wesley was an avid reader, devouring books by the saints gone before him and

gleaning from their wisdom. He seemed particularly fond of Martin Luther. However he

also commented, "what pity that he had no faithful friend! None that would, at all hazards,

rebuke him plainly and sharply, for his rough, untractable spirit, and bitter zeal for opinions"

which he saw as impeding the work of God.35 It is clear that Wesley greatly valued and

cherished the genuine friendships of those closest to him. He praised others frequently and

appreciated their diverse God-given talents. He said of George Whitefield, "the little

improprieties both of his language and manner were a means of profiting many, who would

not have been touched by a more correct discourse, or a more calm and regular manner of

speaking."36 There was never a hint of guile on his lips against any, even when they turned

their back on him, and he held a genuine affection for people. However, he was also not

fearful to speak frankly and lovingly rebuke people sharply.37

It is curious how few entries there are about Wesley's family life in his journal. He

wrote that he remained single for many years because he believed himself to be more

useful that way. However, at the advice of his friends, he would eventually marry.38 This did

not slow Wesley down in his zeal for ministry and is perhaps one of the most unfortunate

tragedies of his life. He gave priority to his ministry over his family. He wrote, "I cannot

understand how a Methodist preacher can answer it to God to preach one sermon or travel

one day less in a married than in a single state."39 He would often preach three or four times

a day. His relentless labour, while inspiring, also exposes an imbalance in his life.40 It was

33

Matthew 5:44 34









8

his life's obsession, as he exclaimed, "I do indeed live by preaching!"41 This single-minded

focus on ministry at the expense of his marital relationship undoubtedly caused much

hostility between him and his wife and led her to leave him multiple times. On January 23,

1771, Wesley's wife finally left him for good. He wrote that he did not know why she left

but, "I did not desert her: I did not sent her away: I will not recall her."42 For a man who was

above reproach in most regards, it is regrettable that he would lose focus in this regard as

so many in ministry are prone to err.

Christian Perfection

Wesley's commitment to his idea of Christian Perfection is another significant part

of his legacy. This would eventually lead to the development of the Holiness Movement

which would give birth to the Pentecostal Movement and has indelibly left its mark on

Christendom today. However, Wesley's doctrine of Christian Perfection was unlike later

developments whereby a believer is said to be perfectly sanctified in an instant second

work of grace. Neither did he consider it a sinless perfection.43 He believed in a gradual

working of sanctification as the believer grew increasingly in the grace of the Lord until the

point which their desires and affections toward God and man were perfected. It was "an

hourly expectation of being perfected in love." He said, "I say an hourly expectation; for to

expect it at death, or some time hence, is much the same as not expecting it at all."44 This

doctrine was no doubt close to his heart, and reflected his own rigorous concern with

personal holiness and sanctification. His devout quest for holiness is admirable and we can

learn much from such discipline. However, out of balance, it seemed to also produce too

high an expectation of something practically unachievable which may leave many

disillusioned.

Latter Years…

In his elderly years, Wesley retained much of his health and sharpness of mind,

unlike his dear friend George Whitefield who he found to be "fairly worn out in his Master's

service."45 The two men enjoyed a sweet friendship in the Lord's service well into their

senior years, and Wesley even preached at Whitefield's funeral service.46 Each year Wesley

thanked the Lord for this grace of good health and maintained a very optimistic outlook up

until his final moments.47 Wesley continued field preaching even in his advanced age,

considering it his cross to bear saying, "I know my commission and see no other way of

41






Wesley, The Journal, 193, 203 47

Wesley, The Journal, 200, 228, 232, 243, 252, 261


9

'preaching the gospel to every creature.'"48 He never loss his zeal to share the Gospel with

any and at seventy years old he preached to his largest assembly of thirty-two thousand—

indeed he burnt out bright!49

By the end of Wesley's life, one

can clearly notice a difference in his

journal entries. Long gone are the

erratic and volatile entries of youthful

zeal or the constant doubts and

worries of his own salvation. They are

replaced by a quiet confidence,

thankfulness and steadiness in faith

even as the pains old age gripped his

body.50 The Lord passed Wesley

through His refiner's fire, to purify him

as gold—taking a zealous and unstable young man who had his heart set upon God—and

produced in him a character most precious. Having gracefully aged, at eighty-eight years,

John Wesley bid farewell to this earth and entered into glory as he had lived his life—with

the praise of His Lord ever on his lips. Some of his last words were:

"I'll praise my Maker while I've breath,

And when my voice is lost in death,

Praise shall employ my nobler pow'rs;

My days of praise shall ne'er be past,

While life, and thought, and being last,

Or immortality endures."51

Though many extol the man, I think Wesley would be aghast if he were to find out

that we admired him more than the God who saw it fit to so graciously use this humble

manservant. One would be hard pressed to find another life so well-lived to the glory of

God, and we too should so venture to enter into that blessed rest in like manner.

BIBLIOGRAPHY

Wesley, John. The Journal of John Wesley. Chicago, IL: Moody Press, 1951. Available online:

http://www.ntslibrary.com/PDF%20Books/Wesley_Journal.pdf

48





http://www.ntslibrary.com/PDF%20Books/Wesley_Journal.pdf

Documents

Thaddeus M. Maharaj A Reflection on the Journal of … M. Maharaj – A Reflection on the Journal of John Wesley 4 Early Years of Ministry Wesley's account of his ministry as a travelling