Here's to you, Mister Wesley

The following is based off the poem "Fuzzy-Wuzzy" by Rudyard Kipling.

I've read books written by men who could think,
Who could turn theology into art:
That Edwards and that Bunyan and that Pink;
But John Wesley was the first to win my heart.
The world was his pulpit from which he preached
So it was from the day his heart was warmed,
It was from God's word that he did teach,
Despite all the blows taken from Satan's swarm.

So here's to you, Mister Wesley, in the bosom of Abraham;
Sure you were Arminian, but a first-class godly man;
Someday we'll give a praise to God, perhaps a hymn we'll sing
I'll have to wait until the morn we're dining with the King.

One day I referenced your written word.
A girl took note, and it made her smile.
She told me bluntly that she hadn't heard
Any Calvinist quote you in quite a while.
My love grew then on as deep as the sea
Just as that Elkanah adored his Hannah;
Until I, ring in hand, dropped to my knee
At the foot of your statue in Savannah.

So here's to you, Mister Wesley, and your brother Charles too,
There's no man whose saved by works, but you did more than most do.
For now you rest with saints; you don't know your impact on my life;
See, God still had a use for you, Mister Wes - you hooked me up a wife!

John Wesley vs. The Bull

Ah, the joys of open air preaching...

I rode once more to Pensford at the earnest request of serious people. The place where they desired me to preach was a little green spot near the town. But I had no sooner begun than a great company of rabble, hired (as we afterwards found) for that purpose, came furiously upon us, bringing a bull, which they had been baiting, and now strove to drive in among the people. But the beast was wiser than his drivers and continually ran either on one side of us or the other, while we quietly sang praise to God and prayed for about an hour. The poor wretches, finding themselves disappointed, at length seized upon the bull, now weak and tired after having been so long torn and beaten both by dogs and men; and, by main strength, partly dragged, and partly thrust, him in among the people.

When they had forced their way to the little table on which I stood, they strove several times to throw it down by thrusting the helpless beast against it, who, of himself, stirred no more than a log of wood. I once or twice put aside his head with my hand that the blood might not drop upon my clothes; intending to go on as soon as the hurry should be over. But the table falling down, some of our friends caught me in their arms, and carried me right away on their shoulders; while the rabble wreaked their vengeance on the table, which they tore bit from bit. We went a little way off, where I finished my discourse without any noise or interruption. [from his journal; March 10, 1742]

Unity Among Brothers

The following is a recorded dialogue between a young Charles Simeon (an evangelical Calvinist) and the elderly John Wesley (the famous evangelical Arminian).

Simeon: Sir, I understand that you are called an Arminian; and I have been sometimes called a Calvinist; and therefore I suppose we are to draw daggers. But before I consent to begin the combat, with your permission I will ask you a few questions. Pray, Sir, do you feel yourself a depraved creature, so depraved that you would never have thought of turning to God, if God had not first put it into your heart?

Wesley: Yes, I do indeed.

Simeon: And do you utterly despair of recommending yourself to God by anything you can do; and look for salvation solely through the blood and righteousness of Christ?

Wesley: Yes, solely through Christ.

Simeon: But, Sir, supposing you were at first saved by Christ, are you not somehow or other to save yourself afterwards by your own works?

Wesley: No, I must be saved by Christ from first to last.

Simeon: Allowing, then, that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power?

Wesley: No.

Simeon: What then, are you to be upheld every hour and every moment by God, as much as an infant in its mother’s arms?

Wesley: Yes, altogether.

Simeon: And is all your hope in the grace and mercy of God to preserve you unto His heavenly kingdom?

Wesley: Yes, I have no hope but in Him.

Simeon: Then, Sir, with your leave I will put up my dagger again; for this is all my Calvinism; this is my election, my justification by faith, my final perseverance: it is in substance all that I hold, and as I hold it; and therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things wherein we agree.

The Great Captain of Your Salvation

The following is from a sermon by John Wesley.

And where no creature is, still God is there. The presence or absence of any or all creatures makes no difference with regard to him. He is equally in all, or without all. Many have been the disputes among philosophers whether there be any such thing as empty space in the universe; and it is now generally supposed that all space is full. Perhaps it cannot be proved that all space is filled with matter. But the Heathen himself will bear us witness, Jovis omnia plena: "All things are full of God." Yea, and space exists beyond the bounds of creation (for creation must have bounds, seeing nothing is boundless, nothing can be, but the great Creator), even that space cannot exclude Him who fills the heaven and the earth...

Indeed this very expression, "Do not I fill heaven and earth?" (the question being equal to the strongest affirmation), implies the clearest assertion of God's being present everywhere and filling all space; for it is well known, the Hebrew phrase "heaven and earth," includes the whole universe; the whole extent of space, created or uncreated, and all that is therein.

Nay, and we cannot believe the omnipotence of God, unless we believe his omnipresence; for, seeing, as was observed before, nothing can act where it is not, -- if there were any space where God was not present, he would not be able to do anything there. Therefore, to deny the omnipresence of God implies, likewise, the denial of his omnipotence. To set bounds to the one is undoubtedly to set bounds to the other also.

Indeed, wherever we suppose him not to be, there we suppose all his attributes to be in vain. He cannot exercise there either his justice or mercy, either his power or wisdom. In extra-mundane space, (so to speak) where we suppose God not to be present, we must, of course, suppose him to have no duration; but as it is supposed to be beyond the bounds of the creation, so it is beyond the bounds of the Creator's power. Such is the blasphemous absurdity which is implied in this supposition...

In particular: If there is not a word in your tongue, not a syllable you speak, but he "knoweth it altogether;" how exact should you be in "setting a watch before your mouth, and in keeping the door of your lips!" How wary does it behove you to be in all your conversation; being forewarned by your Judge, that "by your words you shall be justified, or by your words you shall be condemned!" How cautious, lest "any corrupt communication," any uncharitable, yea, or unprofitable discourse, should "proceed out of your mouth;" instead of "that which is good to the use of edifying, and meet to minister grace to the hearers!"

Yea, if God sees our hearts as well as our hands, and in all places; if he understandeth our thoughts long before they are clothed with words, how earnestly should we urge that petition, "Search me, O Lord, and prove me; try out my reins and my heart; look well if there be any way of wickedness in me, and lead me in the way everlasting!" Yea, how needful is it to work together with him, in "keeping our hearts with all diligence," till he hath "cast down imaginations," evil reasonings, "and everything that exalteth itself against the knowledge of God, and brought into captivity every thought to the obedience of Christ!"

On the other hand, if you are already listed under the great Captain of your salvation, seeing you are continually under the eye of your Captain, how zealous and active should you be to "fight the good fight of faith, and lay hold on eternal life;" "to endure hardship, as good soldiers of Jesus Christ;" to use all diligence, to "war a good warfare," and to do whatever is acceptable in his sight! How studious should you be to approve all your ways to his all-seeing eyes; that he may say to your hearts, what he will proclaim aloud in the great assembly of men and angels, "Well done, good and faithful servants!"

In order to attain these glorious ends, spare no pains to preserve always a deep, a continual, a lively, and a joyful sense of his gracious presence. Never forget his comprehensive word to the great father of the faithful: "I am the Almighty" (rather, the All-sufficient) "God; walk before me, and be thou perfect!" Cheerfully expect that He, before whom you stand, will ever guide you with his eye, will support you by his guardian hand, will keep you from all evil, and "when you have suffered a while, [he] will make you perfect, will stablish, strengthen, and settle you;" and then "preserve you unblameable, unto the coming of our Lord Jesus Christ!" [from Sermon 111, "On the Omnipresence of God"; source]

John Wesley's Resolutions

The following is from John Wesley's journal:

With regard to my own behavior, I now renewed and wrote down my former resolutions.

1. To use absolute openness and unreserve with all I should converse with.
2. To labor after continual seriousness, not willingly indulging myself in any the least levity of behavior, or in laughter; no, not for a moment.
3. To speak no word which does not tend to the glory of God; in particular, not to talk of worldly things. Others may, nay, must. But what is that to thee? And,
4. To take no pleasure which does not tend to the glory of God; thanking God every moment for all I do take, and therefore rejecting every sort and degree of it which I feel I cannot so thank Him in and for. [from the entry on Tuesday, February 28, 1738]

John Wesley's Epiphany

For a short while, John Wesley, the future founder of Methodism, had a home in the young American city of Savannah. Due to conflict with the influential families of the area, Wesley was forced to flee on foot to the Carolinas where he took a ship back to England. While aboard, he reflected heavily on what he had experienced in the past, much of which he speaks of in his journal.

We spoke with two ships, outward bound, from whom we had the welcome news of our wanting but one hundred and sixty leagues of the Land’s End. My mind was now full of thought; part of which I wrote down as follows:

"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? I have a fair summer religion. I can talk well; nay, and believe myself, while no danger is near; but let death look me in the face, and my spirit is troubled. Nor can I say, 'To die is gain!' I have a sin of fear, that when I've spun My last thread, I shall perish on the shore!

"I think, verily, if the gospel be true, I am safe: for I not only have given, and do give, all my goods to feed the poor; I not only give my body to be burned, drowned, or whatever God shall appoint for me; but I follow after charity (though not as I ought, yet as I can), if haply I may attain it. I now believe the gospel is true. ‘I show my faith by my works’ by staking my all upon it. I would do so again and again a thousand times, if the choice were still to make.

"Whoever sees me, sees I would be a Christian. Therefore 'are my ways not like other men's ways.' Therefore I have been, I am, I am content to be, 'a by-word, a proverb of reproach.' But in a storm I think, 'What, if the gospel be not true? Then thou art of all men most foolish. For what hast thou given thy goods, thine ease, thy friends, thy reputation, thy country, thy life? For what art thou wandering over the face of the earth?--A dream! a cunningly devised fable!'

"Oh! who will deliver me from this fear of death? What shall I do? Where shall I fly from it? Should I fight against it by thinking, or by not thinking of it? A wise man advised me some time since, 'Be still and go on.’ Perhaps this is best, to look upon it as my cross; when it comes to 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.’” [from the entry on Tuesday, January 24, 1738]

It is now two years and almost four months since I left my native country in order to teach the Georgian Indians the nature of Christianity. But what have I learned myself in the meantime? Why (what I the least of all suspected), that I who went to America to convert others was never myself converted to God. [from the entry on Sunday, January 29, 1738]

Extemporary Prayer

The following is from the journal of John Wesley.

A gentleman came to me full of good-will, to exhort me not to leave the Church; or (which was the same thing in his account) to use extemporary prayer, which, said he, “I will prove to a demonstration to be no prayer at all. For you cannot do two things at once. But thinking how to pray and praying are two things. Ergo, you cannot both think and pray at once.” Now, may it not be proved by the salf-same [sic] demonstration that praying by a form is no prayer at all? E.g. You cannot do two things at once. But reading and praying are two things. Ergo, you cannot both read and pray at once.” Q.E.D. [Entry on November 28, 1740]