2. Methodism

T was at such a time that the “Holy Club” was formed in Oxford University. Charles Wesley was probably the founder, but John Wesley, coming a little later, was at once recognized as the leader. George Whitefield was of the number. These young men took vows of personal piety, devoted themselves faithfully to their studies, and found time to do much charitable work ministering to the poor, the sick and those in prison. Because they were so methodical in their lives they were called “Methodists.”

     Despite this unusual behavior on the part of these young men, none of them was at this time converted, as they afterward confessed.

     Samuel Wesley, the father of John and Charles, was a rector of the Anglican Church. He seems to have been a man of piety and some ability. He wrote some hymns which survive. However, it was in the mother, Susanna, that we find the strength of character, sound judgment and extraordinary mental qualities which shone with such brilliance in her famous sons.

     John Wesley came to America as a missionary to the Indians. The mission was largely a failure. After some months he returned to England. On shipboard, during a terrible storm, Moravians showed a confidence in God which made the young, and perhaps discouraged, man feel that there must be something more in religious experience than had come to him.

     Heart-hungry, he pursued the things of the Spirit, coming finally to what is known as the “heart-warming” experience at Aldersgate which was his conversion. This was May 24, 1738, and is taken as the date of the origin of Methodism. Whitefield had been converted some time before, and Charles Wesley entered this blessed relation just in advance of his brother. Since the witness of the Spirit was so real to these men, they were immediately not only exponents of the necessity of conversion but of the possibility of knowing of this new relation into which the soul had come with God.

     John Wesley was by nature a scholar and a thinker, and he had a trained mind. The experience into which he had now come provoked him to go on with God. He read a’ Kempis’ “Imitation of Christ,” Taylor’s “Holy Living,” and the works of William Law. By the help of these and a faithful study of God’s Word he was able to revive and more clearly state the scriptural doctrine of “Christian Perfection,” which he described in a booklet of that title, which he further elaborated in his sermons, and which he considered the central doctrine of the new movement. In fact, he said that God had raised up Methodism to “spread scriptural holiness throughout these lands.”

     The theology of Methodism was Arminian—holding to conditional election, and atonement provided for all men, the necessity for conversion, the possibility of rejection of salvation, and the possibility of turning back after one has been converted and entered upon the Christian life. In general it may be stated that the Methodist theology was fundamental as opposed to the materialism and modernism of that day and ours.

     In the Methodist movement head and heart went hand in hand. Among them were great scholars who could demand and show a reason. Some were men of remarkable talents. In gifts of administration John Wesley has probably never been surpassed in the history of the Christian church. Charles was one of the greatest hymn-writers of all time. John Fletcher was a profound theologian and brilliant defender of his views. Adam Clarke was a great linguist and commentator. George Whitefield is usually ranked as the most eloquent preacher since Apollos (Whitefield later separated himself from the Methodist movement, becoming an independent evangelist).

     But beyond all this these men had experienced personal salvation. They felt the great privilege and necessity of telling others what had come to them. Their hearts were hot. They preached this gospel with heat and power, attended by the Spirit. Usually driven from the churches, they took to the “commons” and to temporary buildings.

     Blessed revivals resulted. The new converts were urged into a second experience in grace. And soon many of those who had not been formally trained for the ministry were sent out as lay preachers to proclaim the glad tidings. The Wesleys led the way, traveling usually on horseback. They went through England, Scotland, Ireland, Wales. They preached often five or ten times a week, suffered terrible persecution, but the transformation of individuals and of whole communities was such that not only was spiritual religion saved to that nation and the world, but England was spared a bloody revolution, toward which the nation seemed to be headed and which actually came to France.

     But Methodism came to the New World also. Barbara Heck, called the mother of American Methodism, lies buried at Prescott, Ontario, Canada.

     Also Wesley sent Asbury and Coke. They gathered about them consecrated men and women. In the wilderness of America they proclaimed the glad tidings. Here sprang up the camp meetings. Great multitudes gathered to these. The power of God was mightily manifest in the salvation of men. At the “mourners’ bench” (probably also an American institution) tens of thousands found God. As England had been headed from chaos into a better direction, so on this continent the camp meetings and winter revivals of the Methodists had powerful influence in promoting industry and sobriety and sound family life. So the salvation was not for the individual only but even blessed the people in their political and social activities. These incidental goods were considered by-products of personal salvation.

     Here let us note some of the characteristics of early Methodism:

1. As to doctrine—the insistence upon the great fundamentals of the faith. But also a latitude for the exercise of individual opinion upon non-essentials.
2. As to experience—an insistence upon definite experiences of justification and entire sanctification.
3. As to conduct—it was required that the membership be separate from the world in dress, amusements and associations—that they attend the means of grace, as the public preaching of the Word, the prayer meeting and the class meeting.

     Evangelism was central. The fire burned in the hearts of preachers and laymen alike. The thing must be told. The preachers proclaimed the rugged gospel without many frills. Powerful conviction attended.

     Many have taken it in hand to appraise the value and accomplishments of early Methodism. Perhaps no historian has overstated the facts. Certainly no religious movement since the days of the apostles was so signally blessed of God in the number of sinners transformed into saints and in the other personal and many general benefits bestowed. This fact stands, whatever must be said concerning later declensions.