John Wesley – A Biography

Eddiebromley - May 14, 2025

📜 John Wesley: The Formative Years (1703–1735)

From Epworth to Oxford to the Threshold of Mission

👶 Early Life in Epworth (1703–1720)

John Wesley was born on June 17, 1703, in the small village of Epworth, Lincolnshire—the fifteenth of nineteen children born to Samuel and Susanna Wesley. His upbringing was steeped in prayer, classical learning, and serious piety. His father, Samuel, was a clergyman in the Church of England—erudite, high-church, and politically Tory, in a largely nonconformist, rural parish. His mother, Susanna, was the spiritual and educational center of the household, personally tutoring each child in Latin, Greek, theology, and devotion.

A defining moment came in 1709, when a fire consumed the family rectory. Five-year-old John was trapped upstairs but was rescued in the nick of time by a human chain formed by neighbors. The fire’s cause was never officially determined, but many—including the Wesleys themselves—suspected arson. Tensions between Samuel and the townspeople had been escalating, particularly over politics, tithes, and his efforts at reform. The fire may well have been an act of revenge by angry parishioners.

And yet—the Wesleys stayed.

Their decision not to leave Epworth speaks volumes. Samuel and Susanna could have sought a new parish or safer community. Instead, they chose to remain and rebuild. This act of faith and endurance shaped their children’s view of Christian vocation—not as a path of convenience but as a calling to endure hardship for the sake of the gospel. As Kenneth Collins observes, the values of loyalty, discipline, and sacrificial perseverance were embedded in John Wesley long before he ever stepped foot in Oxford.

John would later refer to himself as “a brand plucked from the burning” (Zechariah 3:2), seeing in his rescue not only God’s protection but also a divine summons.

🎓 Oxford and the Awakening of Purpose (1720–1725)

In 1720, John Wesley entered Christ Church, Oxford, where he received a rigorous education in classical languages, logic, and Anglican theology. While not particularly devout at first, by 1725 his heart began to stir with spiritual urgency. Influenced by works like Jeremy Taylor’s Holy Living, Thomas à Kempis’s Imitation of Christ, and William Law’s A Serious Call to a Devout and Holy Life, Wesley resolved to pursue holiness with systematic devotion.

That same year, he was ordained as a deacon, taking his first formal step into ministry. This phase marked what Collins calls a “disciplinary conversion”—Wesley’s embrace of order, discipline, and method as essential to the Christian life.

🧑‍🏫 The Holy Club and the Rise of Methodism (1726–1732)

In 1726, Wesley was elected a fellow of Lincoln College, Oxford, where he began teaching Greek and logic. Upon returning from a brief ministry assignment assisting his father, he joined a group that would become known as the Holy Club, led initially by his brother Charles Wesley. Members met regularly for Bible study, prayer, fasting, communion, and works of mercy—visiting the sick, prisoners, and the poor.

Their regimented lifestyle led critics to call them “Methodists,” a term of mockery that Wesley would later adopt as a badge of honor. The group’s goal was not empty ritual, but what Wesley would later call “practical divinity”—a life of holiness lived out in action.

Yet their zeal was not without cost.

⚰️ The Tragedy of William Morgan

William Morgan, one of the most devout members of the Holy Club, died suddenly in 1732. His death ignited controversy. Critics blamed the group’s extreme fasting and rigorous discipline for causing emotional and physical strain that contributed to his decline. Some accused the Methodists of dangerous fanaticism.

Wesley was shaken. He investigated the matter and found that Morgan had suffered from a preexisting condition, but he did not dismiss the possibility that the group’s strict regimen had worsened it. In his journal, Wesley reflected with humility:

“His spirit was willing, but the flesh was weak.”

This event prompted Wesley to moderate some of the group’s harsher practices and laid the groundwork for his later emphasis on grace over mere effort. As Heitzenrater notes, this was a key turning point—where Wesley began to see that discipline, while essential, must be tempered by compassion and guided by the Spirit.

🛕 Toward Georgia: The Search for Assurance (1732–1735)

By the early 1730s, Wesley had become a respected spiritual leader at Oxford. Yet beneath the surface, he was troubled. Despite his rigorous piety, he still felt uncertain of God’s love and acceptance. He longed for an experience of assurance—the confidence that he was truly forgiven and redeemed.

So when General James Oglethorpe invited him to serve as a missionary to the new colony of Georgia in 1735, Wesley accepted. The trip offered not only a chance to preach to Native Americans and colonists but also a chance to seek his own spiritual breakthrough. As he famously wrote, he hoped “to save my own soul.”

At the time of his departure, Wesley was methodical, devout, and driven—but still unsettled. He had not yet experienced the heart-transforming grace that would come later at Aldersgate.

🕊️ Reflection

John Wesley before Georgia was a man shaped by fire—literally and spiritually. From the ashes of the Epworth rectory to the ashes of disappointment after Morgan’s death, he had learned that following Christ required courage, sacrifice, and honesty about one’s doubts. The seeds of Methodism had been planted, but the true harvest was still to come.

✈️ Storms Within and Without: Wesley in Georgia and at Sea (1735–1738)

🌊 The Atlantic Crossing: Fear, Fire, and the Moravians

It began with a storm.

John Wesley, Charles Wesley, and a group of colonists were bound for Georgia aboard the Simmonds in late 1735. Among the passengers were a small community of German Moravians—simple, devout Christians known for their humility, pacifism, and deep joy in suffering.

One night, as waves crashed over the ship and wind howled through the sails, Wesley was terrified. He later recorded in his Journal:

“A terrible screaming began among the English. The Germans calmly sang on.”

Their composure astonished him. These people had wives and children aboard, yet they were unshaken. Meanwhile, Wesley—a priest, an Oxford scholar, a moralist—was paralyzed by fear. After the storm, he approached one of the Moravians and asked, “Were you not afraid?”

“Thank God, no.”
“But were not your women and children afraid?”
“No; our women and children are not afraid to die.”

Wesley was deeply shaken. He saw that their courage came from something he lacked: a living, joyful, assured faith in Christ. He began to question himself: Was his faith merely formal? Was he truly trusting in Jesus—or in his own discipline?

This question would haunt him throughout the Georgia mission.

🌴 Savannah, Georgia: High Ideals Meet Harsh Reality

When John arrived in Savannah, he carried with him a vision of primitive Christianity restored: pure worship, strict discipline, and missionary fervor. But colonial Georgia wasn’t an idealistic blank slate—it was messy, political, and complex.

He alienated settlers with his rigid moralism, frequent fasts, and insistence on Eucharistic discipline. His idealism quickly turned brittle under pressure.

And then came Sophia Hopkey.

💔 Sophia Hopkey: A Romance Unraveled by Rigor

Sophia was young, intelligent, and spiritually curious. Wesley began meeting with her for counsel and prayer. Their closeness deepened. It was, by all accounts, a romance in all but name.

But Wesley was torn. He longed for holiness. Was marriage a distraction? He consulted with the Moravians and ultimately resolved not to pursue her—though he never told her directly. Heartbroken, Sophia married William Williamson, another local man.

Wesley’s response was disastrous: he refused her communion shortly after her marriage, claiming she had not sought spiritual counsel. The scandal exploded. Williamson pressed legal charges. A grand jury convened. Wesley, now isolated and under suspicion, saw that his mission was over.

“I shook off the dust of my feet,” he wrote, “and left Georgia.”

🏃‍♂️ Charles Wesley’s Own Escape

Meanwhile, Charles Wesley, entangled in his own difficulties as secretary to Governor Oglethorpe, secretly fled Georgia in 1736. He was physically and emotionally depleted. His departure left John further isolated.

⚓ A Crisis of Faith

Back in England in early 1738, John Wesley was demoralized. Despite all his learning, piety, and effort, he had failed—as a missionary, as a spiritual guide, and as a man of faith.

He reconnected with the Moravians and soon met Peter Böhler, a young Moravian leader who would challenge him with clarity and love. Their conversations were transformative.

One day, Böhler asked Wesley a simple but devastating question:

“Do you know Jesus Christ?”
Wesley hesitated.
Böhler pressed: “Do you know that He has saved you?”
Wesley replied, “I know He is the Savior of the world.”
Böhler gently replied: “True. But do you know He has saved you?”

That question pierced Wesley’s heart. He realized he had preached faith, but not truly possessed it. His trust had been in method—not in Christ.

This spiritual crisis set the stage for the defining moment of his life.

On May 24, 1738, at a small gathering on Aldersgate Street, Wesley heard a reading from Luther’s Preface to Romans. He later wrote:

“I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation; and an assurance was given me that He had taken away my sins, even mine, and saved me from the law of sin and death.”

John Wesley’s journey from Oxford scholar to disillusioned missionary reveals the uncomfortable but necessary truth that religious effort without assurance can leave the soul restless. His encounter with the Moravians—first on the sea, then through Peter Böhler’s piercing question—exposed the difference between knowing about Jesus and trusting in Him personally. Wesley’s failure in Georgia wasn’t wasted; it became the soil in which grace took root. His story reminds us that God often dismantles our self-made righteousness to rebuild us on the foundation of Christ alone. Sometimes, our most humiliating chapters are the ones that prepare us for true awakening.

📜 John Wesley: From Aldersgate to 1749 – The Rise of a Revivalist

🔥 1738 – Aldersgate and Assurance

On May 24, 1738, John Wesley experienced a profound spiritual awakening at a Moravian meeting on Aldersgate Street in London. As he listened to a reading from Martin Luther’s Preface to the Epistle to the Romans, Wesley felt his “heart strangely warmed.” After years of religious striving, he received personal assurance that Christ had died for him, and that his sins were truly forgiven. This experience transformed Wesley’s theology and ministry, anchoring his message in salvation by grace through faith, the inner witness of the Spirit, and the possibility of a holy life.

✈️ August 1738 – Visit to Herrnhut

Eager to deepen his understanding of Moravian spirituality, Wesley traveled to Herrnhut, the Moravian settlement in Saxony, from August 1 to September 3, 1738. He was initially impressed by their disciplined communal life, joyful worship, and radical commitment to Christ. However, he also became wary of what he saw as quietism and mystical passivity, and over time, distanced himself from their leadership—especially Count Zinzendorf.

Still, the visit left a permanent mark. Wesley adopted the Moravian emphasis on small groups, personal accountability, lay leadership, and spiritual discipline—elements that became hallmarks of Methodism.

⚔️ 1739–1743 – Revival and Violent Opposition

In 1739, George Whitefield invited Wesley to preach to coal miners in the open air near Bristol. Though initially hesitant, Wesley embraced field preaching, recognizing it as essential for reaching the neglected working classes.

As Methodism spread rapidly, so did hostility and persecution. Between 1739 and 1743, Wesley and his followers faced severe, often violent opposition:

Mobs disrupted meetings, pelted preachers with stones, and destroyed Methodist homes.
In Wednesbury, Staffordshire (1743), riots broke out; mobs beat men and women, ransacked property, and threatened Wesley’s life.
Local authorities and Church of England clergy often refused to help—or even incited the violence.

Wesley chronicled these events in his journals, often with striking calm and courage. He saw persecution as confirmation of the Gospel’s power and reminded his followers of Christ’s words: “Blessed are those who are persecuted for righteousness’ sake.” The opposition only fueled the movement’s growth and deepened Wesley’s resolve.

🏛️ 1744 – The First Methodist Conference

In 1744, Wesley convened the first Methodist Conference in London, gathering clergy and lay preachers to clarify doctrine and discipline. Using a question-and-answer format, the conference laid the foundation for Methodist governance. It affirmed doctrines such as justification by faith, sanctification, and the possibility of Christian perfection—a mature state of love for God and neighbor.

Conflict with Calvinists:

1739 – Tensions Begin

George Whitefield, Wesley’s close friend and fellow evangelist, was a staunch Calvinist. He believed in predestination—that God had preordained some people to be saved and others not.
Wesley, on the other hand, had come to believe in Arminian theology, which emphasized free will and universal grace—that Christ died for all, and that all people have the opportunity to respond.

1740 – Public Dispute

Tensions became public when Wesley preached and published his famous sermon “Free Grace” (1740), a sharp rebuttal of predestinarian doctrine.
In it, Wesley denounced the Calvinist view as making God arbitrary and unjust, arguing instead that God’s grace is freely offered to all.
Whitefield was deeply hurt by the sermon and responded with his own publications defending predestination.
Though the two men reconciled personally later in life, their movements formally split over these doctrinal differences.

1741 – Division of the Movement

By 1741, the rift had become organizational. Calvinist Methodists (led by Whitefield, and later Selina, Countess of Huntingdon) and Wesleyan Methodists (under Wesley) functioned separately.
Wesley refused to compromise on this issue, believing that the love of God must be universal and that human beings must have genuine moral responsibility in responding to grace.

🔥 Why This Conflict Mattered

The Wesley-Whitefield split was not just about theology—it shaped the direction, tone, and mission of Methodism. Wesley’s emphasis on universal atonement, free will, and Christian perfection would become defining features of the Wesleyan revival, while Whitefield’s Calvinism contributed to the rise of Reformed evangelicalism in both Britain and America.

💔 Romantic Disappointment and a Troubled Marriage

During this period, Wesley fell in love with Grace Murray, a capable Methodist widow and leader. He intended to marry her, but Charles Wesley interfered, disapproving of the match and persuading Grace to marry another man. John was heartbroken.

Not long after, perhaps hastily and emotionally, Wesley married Mary (Molly) Vazeille, a wealthy widow, in 1749. The marriage was a deeply unhappy one. Molly resented Wesley’s constant travel and public ministry, and John seemed emotionally detached. Their relationship became increasingly strained; she left him repeatedly and eventually permanently.

📝 Preaching, Publishing, and Expansion (1745–1749)

Despite personal turmoil, Wesley preached tirelessly—sometimes delivering four or five sermons a day as he traveled on horseback across England and Wales. He trained lay preachers, organized societies, and built meeting houses. His Explanatory Notes upon the New Testament (1749) provided accessible biblical commentary to ordinary believers.

He also published dozens of sermons, hymns (with his brother Charles), tracts, and edited devotional classics, aiming to shape the hearts and minds of the growing Methodist movement.

🕯️ Legacy by 1749

By 1749, John Wesley had:

Transformed a small Oxford religious society into a nationwide evangelical revival.
Navigated doctrinal disputes, violent persecution, and personal heartbreak.
Articulated a distinct Wesleyan theology: grace, faith, holiness, and mission.
Built a movement grounded in small groups, accountability, and lay empowerment.
Proven himself a leader of remarkable discipline, vision, and spiritual conviction.

Though he remained a priest in the Church of England, the Methodist movement was by now a powerful, semi-independent force, reshaping the religious landscape of Britain.

🌿 Reflection: Grace in the Fire – Lessons from Wesley’s Early Revival Years

The decade following John Wesley’s Aldersgate experience stands as one of the most pivotal—and turbulent—in Christian history. It was a time of inner awakening and outer conflict, of revival and resistance, of soaring spiritual vision and deep personal pain.

From 1738 to 1749, Wesley became more than just a preacher; he became the shepherd of a movement. Yet the spiritual fire that lit up England during these years did not fall in quiet chapels or royal courts. It spread in coalfields and open-air commons, in rented meeting rooms and back alleys, carried by working-class men and women whose lives had been touched by grace.

And yet, revival came with a cost.

Wesley’s followers were mocked, assaulted, and in some cases nearly killed. The Church of England, to which Wesley remained fiercely loyal, often turned its back on him. His heart was broken not only by mobs and magistrates, but by his own brother’s interference and a marriage that quickly turned to misery.

Still, he did not quit. And that is perhaps the most striking feature of Wesley’s life in these years: his steadfastness. He pressed on, not because things were easy, but because Christ was real. He believed the Gospel was not just a private comfort, but a public call to holiness, justice, and transformation. He believed in the power of organized grace—that God works not only in moments of inspiration, but through discipline, structure, and community.

Wesley’s visit to Herrnhut showed him that Christians could live in radical obedience together. His field preachingtaught him to break old patterns for the sake of reaching the lost. His theological battles and first conference gave shape to what would become Methodism’s enduring witness.

And his trials? They refined him.

Wesley’s story reminds us that revival does not come without resistance, and that spiritual leadership often requires enduring misunderstanding, loss, and loneliness. But if Christ is present among the lampstands—among the churches—then we are never truly alone.

As Wesley himself wrote during this period:

“The best of all is, God is with us.”

May his life stir us to courage, to discipline, to grace—and to stay the course, no matter the cost.

📜 John Wesley: A Decade of Consolidation and Controversy (1750–1759)

🔹 1750 – Preaching Through the Earthquake

The decade began with literal and spiritual tremors. In 1750, a significant earthquake shook London. John Wesley used the event as a powerful metaphor in his preaching, warning of divine judgment and calling for national repentance. His sermons following the quake drew massive crowds, reflecting both fear and a hunger for spiritual truth. This moment solidified his role as a moral voice in the public square.

At this point, Wesley was nearly 47 years old and in the prime of his preaching strength. He was tirelessly itinerating, often preaching three or four times a day, sometimes to audiences in the thousands.

🔹 1751 – Marriage and Ministry Complications

In 1751, at age 48, Wesley made the surprising decision to marry Mary (Molly) Vazeille, a widowed woman of some wealth. The marriage proved deeply troubled. Molly resented his ceaseless travels and the time he devoted to correspondence with female converts. Wesley, in turn, seemed ill-equipped for the emotional intimacy a stable marriage demanded. She left him multiple times over the years, and the relationship was marked by conflict and estrangement.

Nevertheless, Wesley maintained a strict discipline in his ministry, viewing marriage as a personal matter secondary to the work of the gospel.

🔹 1752–1754 – Building the Methodist People

During these years, Wesley focused on structuring and nurturing the growing Methodist societies. He refined the class meeting system, which divided Methodists into small accountability groups for prayer, confession, and encouragement—vital for discipleship and church growth.

He also continued publishing sermons, journal entries, and spiritual writings, many of which were printed and distributed among the working classes. Wesley’s aim was to form not merely converts, but deeply transformed Christians. He emphasized holiness of heart and life and became increasingly focused on combating moral laxity among believers.

🔹 1755 – The Sacrament Controversy and Anglican Tensions

Tensions between Methodism and the Church of England intensified, especially over the administration of the sacraments. Many Methodists wanted Wesley or his preachers to offer Communion directly, especially in areas where local Anglican clergy were hostile or absent.

Wesley refused, at this point, to authorize lay preachers to administer sacraments, hoping to avoid a break with the Church of England. However, this position caused confusion and discontent among Methodist societies. It also strained relationships with George Whitefield and other evangelical leaders who leaned toward greater independence from the established church.

🔹 1756–1758 – Opposition and Endurance

In these years, Wesley faced intense opposition, both from Anglican clergy and from mobs stirred up by rumors and fear. Methodist gatherings were sometimes attacked, and Wesley himself faced physical danger. Yet he persisted, famously calm and courageous. He once wrote:

“Till I die, I am never better than when I am either fighting or preaching.”

Despite hostility, Wesley’s influence continued to spread through his writings, sermons, and personal visits to the societies.

He was also increasingly preoccupied with spiritual apathy. Though the revival had sparked intense devotion in earlier years, some followers were growing complacent. Wesley began addressing this through teaching on Christian perfection—not sinless perfection, but full love of God and neighbor.

🔹 1759 – Preaching Judgment and Grace

In 1759, Wesley preached a now-famous sermon titled “National Sins and Miseries”, once again interpreting national disasters (including the Seven Years’ War) as a call to repentance. He did not shy away from social critique, yet his goal was always redemptive. That same year, he wrote passionately about divine grace and the need for inner transformation through the Holy Spirit.

By the end of the decade, Wesley was widely known, widely read, and deeply controversial. He remained firmly Anglican in identity but had established what was functionally a new religious movement—with its own preachers, small groups, discipline, and publishing network.

🧭 Key Themes of 1750–1759:

Persistence in Preaching despite danger and criticism
Institutional Development of Methodist classes, bands, and societies
Tensions with the Church of England over sacraments and lay authority
Growth in Teaching on Christian Perfection
Personal Struggles, particularly in marriage
Visionary Leadership that shaped the DNA of Methodism for centuries

Between 1750 and 1759, John Wesley stood at the crossroads of spiritual revival and institutional formation. While enduring public opposition, personal heartache, and increasing tension with the Church of England, he pressed forward with unshakable resolve to form a holy people. His commitment to structure—through class meetings, doctrinal teaching, and disciplined community—was matched by his fiery preaching and deep conviction that true Christianity transforms both heart and life. In these years, Wesley was not just sustaining a movement; he was shaping its soul.

📜 John Wesley: Revival, Disorder, and Discernment (1760–1769)

The 1760s marked a decade of growth, internal controversy, and theological refinement for John Wesley and the Methodist movement. Now in his late fifties and early sixties, Wesley remained a tireless itinerant preacher, organizer, and writer. But this was also a time when internal challenges—especially claims of spiritual excess and questions around women’s roles—forced Wesley to carefully discern the boundaries of the revival he had helped ignite.

🔥 1760–1762: Growth and Warning Signs

The early 1760s were outwardly successful for Wesley. Methodist societies continued expanding across England, Wales, and Ireland. New preaching houses were built, and Wesley regularly traveled hundreds of miles a month. Yet Wesley also grew concerned about spiritual complacency and fanaticism creeping into the movement. He began emphasizing entire sanctification—or “Christian perfection”—more frequently, calling Methodists to a deeper, Spirit-filled life.

It was in this environment of spiritual fervor that a troubling figure emerged: George Bell, a former soldier turned lay preacher who, along with Thomas Maxfield, began claiming prophetic visions, miraculous powers, and even a precise date for Christ’s return.

⚠️ 1762–1763: The Bell-Maxfield Controversy

By 1762, Wesley became alarmed by Bell’s extravagant claims, which included divine healing, sinless perfection, and prophetic revelations. Thomas Maxfield, one of Wesley’s earliest and most trusted preachers, supported Bell. Together, they gained a following within the London Methodist societies.

Things came to a head when Bell predicted the end of the world would occur on February 28, 1763. Though Wesley had warned against such predictions, many Methodists were shaken when the prophecy failed. The credibility of the movement was at stake.

Wesley acted decisively:

He publicly rebuked Bell and distanced him from Methodist leadership.
He appealed to Scripture and early Christian tradition to correct errors.
He ultimately severed ties with Maxfield, a painful but necessary step.

This controversy helped Wesley clarify and defend a balanced, biblically grounded view of sanctification—one marked by love, humility, and sober discernment rather than ecstatic excess.

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Excursis

🧑‍🤝‍🧑 John Wesley and His Would-Be Successor: John Fletcher (1729–1785)

As the Methodist movement matured in the 1760s and John Wesley aged into his sixties and seventies, questions naturally arose about the future of the work he had begun. While Wesley was never officially replaced by a single individual, for a time he clearly hoped that John Fletcher would be the one to carry the movement forward after his death.

👤 Who Was John Fletcher?

Born: September 12, 1729, Nyon, Switzerland
Died: August 14, 1785, Madeley, England

John Fletcher—born Jean Guillaume de la Fléchère—was a Swiss-born Anglican clergyman who became one of the most respected theologians and spiritual leaders within early Methodism. He moved to England in the early 1750s, initially hoping to join the British army, but soon experienced a deep evangelical conversion and turned instead to ministry.

Fletcher was ordained in the Church of England and became vicar of Madeley, a parish in Shropshire, in 1760. There he served with extraordinary pastoral devotion, living in voluntary poverty, visiting the sick, educating children, and preaching with deep fervor. His parishioners adored him, and many considered him a living embodiment of practical holiness.

🧠 Theological Leadership

John Fletcher became known as the foremost theologian of early Methodism, particularly defending Wesley’s doctrine of entire sanctification (Christian perfection) against Calvinist critics. His famous “Checks to Antinomianism” series defended the Methodist emphasis on holiness, free will, and moral responsibility while remaining deeply charitable and pastoral in tone.

Fletcher was deeply admired by both John and Charles Wesley. Though officially remaining within the Anglican Church, Fletcher aligned closely with Methodist theology and practice, and his spiritual intensity earned him the admiration of countless Methodist societies.

🕊️ Wesley’s Confidence in Fletcher

By the late 1760s, Wesley began to see in Fletcher the one person whose depth of piety, sound doctrine, and natural authority could preserve and guide the Methodists after his passing.

In 1773, Wesley famously wrote:

“I want you to keep an eye on Mr. Fletcher, for I verily believe God has raised him up for this very thing—to be my successor.”

Fletcher, however, was humble and reluctant to seek leadership. He preferred the quiet life of a parish priest and frequently declined offers of higher position. Still, he remained a trusted advisor and preacher at Methodist gatherings, often contributing to the spiritual and theological direction of the movement.

💔 Declining Health and Death

In the early 1780s, Fletcher’s health began to deteriorate from years of overwork and self-sacrifice. His body, worn down by fasts, long hours, and physical illness, could no longer keep up with the demands of leadership. Despite this, he continued writing, preaching, and corresponding until his death in 1785, at the age of 55.

John Wesley mourned him deeply and never again spoke of a single successor. Instead, he increasingly emphasized the Methodist Conference as the body that would oversee the work after his death. Wesley himself would die six years later, in 1791, with the movement transitioning not to a new “leader,” but to a shared responsibility carried by the Conference.

✍️ Reflection:

John Fletcher’s life represented the very best of Methodist holiness, scholarship, and humility. Wesley’s trust in him speaks volumes—not only about Fletcher’s gifts, but also about the kind of spiritual leadership Wesley valued: not merely eloquence or strategy, but godliness, love, and a life shaped by grace.

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👩 1761–1764: Sarah Crosby and the Role of Women

In 1761, Sarah Crosby, a gifted class leader and spiritual guide, found herself addressing increasingly large gatherings of Methodist women. Though her initial intent was not to “preach,” her encouragements soon resembled sermons. She wrote to Wesley, unsure whether she had overstepped.

Wesley responded not with rebuke but with careful approval. He wrote:

“You cannot go too far in speaking to these women, only keep close to the Bible.”

This exchange marked the beginning of Wesley’s cautious but revolutionary support of women preachers. Though he never ordained women or fully endorsed them as equal to men in all ministerial roles, he did authorize Crosby—and later Mary Bosanquet Fletcher and others—to preach under certain conditions, especially when there was clear fruit.

This represented a subtle but important shift in Methodist practice and laid groundwork for broader inclusion of women in later Methodism.

✍️ 1765–1769: Defending Doctrine and Expanding the Movement

Throughout the mid-to-late 1760s, Wesley continued writing, publishing, and refining Methodist doctrine. He produced multiple editions of his “Plain Account of Christian Perfection,” a key text outlining his theology of sanctification.

He also faced opposition from:

Anglican clergy, who accused him of dividing the Church.
Calvinist evangelicals, especially over predestination and free grace.
Former allies like Maxfield, who accused Wesley of being too controlling or compromising.

Wesley responded through reasoned argument, relentless preaching, and careful organization. He introduced stricter requirements for Methodist leaders, ensuring that emotional enthusiasm was matched by doctrinal clarity and moral integrity.

By 1769, Methodism had over 30,000 members and dozens of traveling preachers. It remained officially within the Church of England, but functioned increasingly as a distinct spiritual movement with its own ethos, rules, and mission.

🧭 Key Themes of 1760–1769:

Crisis of Enthusiasm: The Bell-Maxfield incident forced Wesley to draw a line between Spirit-filled living and fanatical excess.
Theological Clarification: Wesley further developed and defended his doctrine of Christian perfection.
Role of Women: Sarah Crosby’s preaching opened the door for other women leaders within Methodism.
Tension and Expansion: Despite internal and external opposition, the movement matured and grew.

✝️ Reflection

The 1760s were a decade of testing and discernment for John Wesley. As the revival matured, Wesley’s leadership was shaped not only by bold vision but by the careful guarding of spiritual integrity. His willingness to correct error—even among close friends—and his openness to unexpected voices like Sarah Crosby’s, reflect a leader committed to both truth and grace. In this tension, Methodism found its enduring character: Spirit-led, Scripture-bound, and always pressing on toward holiness.

📜 John Wesley: Leadership, Legacy, and a Movement Gaining Strength (1771–1779)

In the 1770s, John Wesley was in his late sixties and early seventies—yet still active, visionary, and deeply involved in every facet of the Methodist movement. These years were marked by new mission efforts, the continued growth of Methodism in Britain and abroad, and Wesley’s increasing awareness that he needed to prepare the movement for a future beyond his own lifetime.

🌍 1771 – Francis Asbury and the American Mission

In 1771, Wesley made a pivotal decision by appointing Francis Asbury and several other lay preachers to go as missionaries to the American colonies. Though Wesley did not foresee the coming revolution, he recognized that Methodism had to expand beyond Britain.

Asbury would go on to become the most important Methodist leader in early America. Wesley’s trust in him reflected Wesley’s broader commitment to evangelical pragmatism—he valued spiritual fruit and commitment over formal ordination or institutional ties.

“Our preachers must go where the people are, and the world is our parish.”

🏗️ 1772–1774 – Building a Stable Movement

Wesley was deeply focused during these years on organizing the movement for sustainability. His concerns were not only spiritual but structural:

More chapels were being built, requiring guidance on funding, ownership, and use.
Annual conferences became more essential, setting doctrine, discipline, and itinerancy rules.
Wesley worked tirelessly to maintain unity among his preachers, many of whom were growing in independence.

Despite his age, Wesley often traveled 4,000–5,000 miles a year on horseback and continued preaching multiple times per day. His journal entries reveal both weariness and unwavering resolve.

⛪ 1775 – Growing Strain with the Church of England

By 1775, tensions between Wesley and the established Church had become more acute. Many parish clergy resented the success of Methodist preaching, especially when Methodists built their own chapels and seemed to function as a “church within a church.”

Wesley still insisted he was a loyal Anglican, but practically speaking, Methodism had become a parallel religious society with its own:

Preachers
Discipline
Worship patterns (including open-air services and Eucharistic gatherings led by laypeople in some areas)

Wesley’s refusal to ordain ministers during this period was increasingly controversial among Methodists, especially in America, where there was a shortage of Anglican clergy. He walked a fine line between loyalty to the Church and leadership of an evolving evangelical movement.

⚔️ 1776–1778 – The American Revolution and Wesley’s Political Writings

As the American colonies moved toward revolution, Wesley entered the political fray. In 1775, he published “A Calm Address to Our American Colonies,” a loyalist tract defending the British monarchy and warning against rebellion.

This was a rare move for Wesley, and it backfired among Methodists in America and even in Britain, where some saw it as unnecessarily divisive. Wesley soon regretted the publication, recognizing that his pastoral voice was more effective than his political one.

Despite this misstep, the movement in America continued under leaders like Francis Asbury, who wisely kept the Methodists politically neutral during the war.

👩‍🏫 1777–1779 – The Rise of Women Leaders

During this time, Mary Bosanquet Fletcher, one of the most respected women in early Methodism, wrote to Wesley to defend the right of women to preach the gospel, citing both Scripture and the fruit of women’s ministry.

Wesley replied favorably, and in 1777 he formally approved of Mary’s preaching, provided she focused on “exhortation rather than formal sermonizing.” This was a watershed moment. Alongside Sarah Crosby and others, Mary helped shape the future of women in Methodism.

Wesley’s view was not revolutionary by today’s standards, but for the 18th century, it was a remarkable openness to gifting over gender, and a further sign of Methodism’s countercultural identity.

✍️ Writing and Publishing

Throughout this decade, Wesley continued to write, revise, and publish prolifically:

He updated his Plain Account of Christian Perfection to clarify misunderstandings about holiness.
He edited and wrote hymn collections, devotionals, and doctrinal summaries for growing Methodist societies.
His journal entries, spiritual letters, and sermons continued to circulate widely among literate Methodists.

He was particularly concerned that Methodists avoid extremes—either cold formalism or ungoverned enthusiasm. His role was both theological teacher and spiritual father.

🧭 Key Themes of 1771–1779:

Mission and Leadership: Sending Francis Asbury to America shaped the future of global Methodism.
Structural Development: Wesley expanded and strengthened the conference system and chapel networks.
Rising Tensions with the Church: Despite Wesley’s Anglican identity, Methodism was becoming de facto independent.
Openness to Women’s Ministry: Wesley cautiously endorsed women like Mary Bosanquet and Sarah Crosby.
Political Engagement: His American Revolution pamphlet showed the risk of stepping outside his spiritual lane.
Holiness and Order: Wesley emphasized sanctification with restraint, guarding the movement from extremism.

✝️ Reflection

In his 70s, John Wesley did not slow down—he adapted. The 1770s reveal a leader who was constantly discerning how to preserve the heart of revival without letting it unravel into either rebellion or institutionalism. His willingness to send preachers abroad, empower women, and confront controversy showed the kind of wisdom that only decades of ministry could yield. He remained, above all, a man convinced that “the world is my parish” and that nothing short of holiness of heart and life was the goal of real religion.

📜 John Wesley: Finishing the Race, Guiding the Future (1780–1789)

In his eighties, John Wesley remained a figure of remarkable energy, still traveling, preaching, and corresponding with Methodists across Britain and America. Though physically aging, his mental clarity and spiritual fervor remained intact. These years saw the solidifying of Methodism’s identity as a movement that would soon outlive its founder. The issues of leadership, succession, and identity within and beyond the Church of England became increasingly pressing.

📖 1780 – Writing for the People

Wesley’s pastoral and educational focus was especially evident in 1780 with the publication of the Collection of Hymns for the Use of the People Called Methodists. This book—containing hymns by Charles Wesley and others—was a major expression of Wesleyan theology in poetic form. For Wesley, hymns were not just songs but sermons in verse. The collection emphasized key Methodist themes: conversion, holiness, assurance, and the hope of glory.

Wesley also continued to publish tracts, journals, abridged classics, and devotional works, all aimed at cultivating an educated and spiritually grounded laity.

🔄 1781–1784 – Toward Structural Independence

During these years, the question of Methodist identity and authority became unavoidable—especially in America, where the Revolutionary War had disrupted ties with the Church of England. There were not enough Anglican clergy to serve Methodists in the colonies, and sacraments like baptism and communion were increasingly being withheld from Methodist societies.

Wesley had long resisted ordaining ministers, not wanting to break from the Church of England. But the practical needs in America forced his hand.

🕊️ 1784 – The Ordination Crisis and the Birth of the Methodist Episcopal Church

In September 1784, John Wesley took the bold and controversial step of ordaining Thomas Coke as superintendent(effectively bishop) and sending him to America, along with ordained elders like Richard Whatcoat and Thomas Vasey. Wesley insisted this was not a schismatic act but a response to necessity, citing early church precedents and his own priestly authority.

He also authorized the founding of the Methodist Episcopal Church in America, which was formally organized at the Christmas Conference in Baltimore later that year under the leadership of Francis Asbury.

This moment marked the functional separation of Methodism from the Church of England in the United States, though Wesley remained officially Anglican to the end.

🧓 1785–1787 – Age, Authority, and Growing Strains

Wesley, now in his early 80s, remained sharp and active but began feeling the strain of age. He still preached regularly—often to massive crowds—and traveled extensively, though sometimes now by carriage rather than horseback.

He became increasingly concerned about:

The independence of his preachers, some of whom resisted his control.
Calvinist controversies, as some Methodists flirted with predestinarian teachings.
Conflicts over chapel ownership and lay governance, which created practical and legal headaches.

Wesley worked to ensure that Conference (the annual gathering of preachers) would have shared leadership once he died. He hoped to prevent a power vacuum or fragmentation of the movement.

✝️ 1788–1789 – Farewells and Final Labors

These years were marked by reflection and continued preaching. Wesley never retired. At age 85, he was still delivering sermons multiple times a week. He visited nearly every part of England again during these years, including Ireland and Scotland.

In 1788, his brother Charles Wesley died, bringing John a deep personal grief. Charles had long served as the theological poet of the movement and had been more cautious about separation from the Church of England. Their partnership had shaped the soul of Methodism.

As the decade closed, Wesley increasingly turned his attention to guarding the doctrinal and spiritual purity of the movement. He corresponded with younger leaders, encouraged humility and holiness, and reminded Methodists to keep Christ at the center.

🧭 Key Themes of 1780–1789:

Transition to Institutional Identity: From revivalist movement to organized church body—especially in America.
Ordination and Ecclesial Authority: Wesley’s decision to ordain was both pastoral and divisive.
Continuing Preaching Ministry: Age did not diminish his evangelistic drive.
Consolidation of Wesleyan Theology: Hymnody, published sermons, and pastoral letters shaped the legacy.
Preparation for Life After Wesley: Conference structures, legal deeds, and mentoring ensured continuity.

✝️ Reflection

In the 1780s, John Wesley showed the world how to grow old in the service of Christ—without bitterness, cynicism, or retreat. He gave himself to the very end, determined to “spend and be spent” for the gospel. Though he grieved divisions, faced resistance, and sensed his time was short, he never lost the clarity of his purpose: to raise up a people who loved God with heart, soul, mind, and strength. The foundations he laid in this decade ensured that Methodism would outlive him—and continue to preach holiness across the nations.

📜 John Wesley: The Final Years (1790–1791)

“Let me fly through the land, preach Christ to all, and cry in every ear, ‘Behold the Lamb of God!’”
—John Wesley, age 86

As the 1790s began, John Wesley was 86 years old. Though his physical strength was fading, his mind remained clear, and his passion for the gospel undimmed. These final years of his life were characterized by tireless travel, pastoral care, legacy building, and one final act of prophetic witness—his letter to William Wilberforce.

🛤️ 1790 – Still Preaching, Still Traveling

Incredibly, Wesley continued preaching and visiting Methodist societies into his mid-eighties. He often traveled by carriage now rather than horseback, but his itinerary was still demanding.

His journals from 1790 reflect:

Sermons preached multiple times per week
Deep concern for younger preachers and lay leaders
Gratitude for the growth of Methodism across Britain, Ireland, and America

He remained focused on his life’s mission: calling people to repentance, faith in Christ, and holiness of heart and life. At this point, Methodism had over 70,000 members in Britain and another 40,000 in America.

🕊️ Final Writings and Blessings

During this time, Wesley worked to strengthen the Conference system to ensure stability after his death. He finalized legal arrangements for chapel ownership, continued mentoring younger preachers, and wrote letters filled with encouragement and urgency.

In his last months, Wesley was increasingly reflective. His writings show a man who felt no regret about the movement he had helped birth, only a longing that it would stay true to Christ.

✉️ February 24, 1791 – His Last Letter: To William Wilberforce

Wesley’s last known letter was addressed to William Wilberforce, the young Member of Parliament who had taken up the fight against the transatlantic slave trade.

Wilberforce had introduced legislation in Parliament to abolish the trade, but faced intense opposition from economic and political forces. Wesley had long spoken out against slavery—his 1774 pamphlet “Thoughts Upon Slavery” was a scathing indictment of the practice.

In this letter, written just six days before his death, Wesley offered Wilberforce both theological encouragement and moral urgency:

“Unless the divine power has raised you up… I see not how you can go through your glorious enterprise in opposing that execrable villainy, which is the scandal of religion, of England, and of human nature.
…Go on in the name of God and in the power of His might.”

This was Wesley’s final public act: standing with the oppressed and calling a younger leader to courage and perseverance.

🌅 March 2, 1791 – A Peaceful Death

On the morning of March 2, 1791, John Wesley died peacefully in his room on City Road, London. Friends were gathered around him, singing hymns and praying. His last words were:

“The best of all is, God is with us.”

He was 87 years old.

He was buried in a small grave behind Wesley’s Chapel, the center of London Methodism. His simple tomb bears the words:
“God buries His workmen, but carries on His work.”

🧭 Key Themes of 1790–1791:

Unyielding Faithfulness: Wesley preached and traveled until the final months of his life.
Final Prophetic Witness: His letter to Wilberforce was a clear stand against injustice and a call to holy courage.
Peaceful Transition: His plans ensured that Methodism would continue without him—organized, mission-driven, and theologically clear.
A Life Well Finished: Wesley died as he lived: trusting in grace, surrounded by Christian friends, and pointing to Christ.

✝️ Reflection

John Wesley’s final years offer a portrait of finishing well. He didn’t retire, withdraw, or settle into comfort. Instead, he gave his last strength to the cause of Christ—encouraging leaders, opposing evil, and calling the world to holiness. His last act, a letter to a young abolitionist, reminds us that true revival is not only about personal salvation but the transformation of society. In death, as in life, Wesley bore witness to the God who saves, sanctifies, and sends His people to serve.