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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
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
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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
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
Wesley, The Journal, 8
4
Wesley, The Journal, 16
5
Wesley, The Journal, 18-19
6
Wesley, The Journal, 17
7
Wesley, The Journal, 28
3
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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
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.
8
Wesley, The Journal, 29
Wesley, The Journal, 29
10
Wesley, The Journal, 36-37
11
Wesley, The Journal, 64
12
Wesley, The Journal, 32
13
Wesley, The Journal, 33
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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
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
Wesley, The Journal, 172
16
Wesley, The Journal, 101
17
Wesley, The Journal, 59
18
Wesley, The Journal, 38
19
Wesley, The Journal, 42
15
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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
“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
Wesley, The Journal, 42
Wesley, The Journal, 100
22
Wesley, The Journal, 44
23
Wesley, The Journal, 152
24
Wesley, The Journal, 52
21
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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
"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
25
Wesley, The Journal, 131
Wesley, The Journal, 70
27
Wesley, The Journal, 71
28
Wesley, The Journal, 151
29
Wesley, The Journal, 83
30
Wesley, The Journal, 95
31
Wesley, The Journal, 76
26
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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
Christ.32 Such sufferings never weakened his resolve or embittered him against his
attackers. He 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
32
1 Peter 3:14; Philippians 1:29
Matthew 5:44
34
Wesley, The Journal, 90
35
Wesley, The Journal, 104
36
Wesley, The Journal, 106
37
Wesley, The Journal, 150
38
Wesley, The Journal, 115
39
Wesley, The Journal, 116
33
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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
a day. His relentless labour, while inspiring, also exposes an imbalance in his life.40 It was
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
40
Wesley, The Journal, 117
Wesley, The Journal, 140
42
Wesley, The Journal, 203
43
Wesley, The Journal, 186
44
Wesley, The Journal, 166
45
Wesley, The Journal, 181
46
Wesley, The Journal, 193, 203
41
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Thaddeus M. Maharaj: A Reflection on the Journal of John Wesley
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
'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
47
Wesley, The Journal, 200, 228, 232, 243, 252, 261
Wesley, The Journal, 211
49
Wesley, The Journal, 218
50
Wesley, The Journal, 266
51
Wesley, The Journal, 269
48
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