Abstract
Between 1738 and 1739 Wesleyan Methodism had forged its own ideology and religious practice.1 Wesley had set out to evangelise across Britain and preached a religion of the heart and the doctrine of justification by faith alone. In his Journal (13 September 1739) he described his position to ‘A serious clergyman’ who desired to know in what points Methodism differed from the Anglican Church, stating, ‘To the best of my knowledge, in none. The doctrines we preach are the fundamental doctrines of the Church, clearly laid down, in her Prayers, Articles, and Homilies.’2 G. F. Nuttall suggests that there were two types of Arminianism at this time: ‘Arminianism of the heart’ and ‘Arminianism of the head’. The former helps us to locate Wesley’s High Church theology more precisely: what he held in common with both rational dissent and the High Church party in the Church of England was Arminianism (the Calvinist Evangelicals, both within the Anglican Church and outside it were, of course, not Arminians); but the rational dissenters and the High Church Anglicans were deistical and inclined to natural religion. Wesley, however, was an Arminian of the heart and emphasised feeling and faith over reason.3
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Notes
See Frederick Dreyer, ‘A “Religious Society Under Heaven”: John Wesley and the Identity of Methodism’, The Journal of British Studies, 25: 1 (January 1986), 62–83.
See Geoffrey Nuttall, The Puritan Spirit (London, 1967), 67ff.
See J. Henry Martin, John Wesley’s Chapels (London, 1946).
Rivers suggests three stages of development in Wesley’s thought: firstly, an interest in mysticism during the Holy Club period; secondly, his involvement with the Moravians and adoption of the solafidian doctrine of justification by faith alone; lastly the establishment of a distinct Methodist system from the 1740s onwards. See Rivers, Reason, Grace, and Sentiment: A Study of the Language of Religion and Ethics in England, 1660–1780 Volume I: Whichcote to Wesley (Cambridge, 2005), 208–10.
See Richard E. Brantley, Locke, Wesley, and the Method of English Romanticism (Gainesville, 1983), 130.
Worden, ‘The Emotional Evangelical’, 2. See also Frederick C. Gill, The Romantic Movement and Methodism: A Study of English Romanticism and the Evangelical Revival (London, 1954), 149.
See Michael Ferber, The Social Vision of William Blake (Princeton, 1985), 77.
See Davies, The Theology of William Blake (Oxford, 1948), 116–22. My parenthesis.
Crabb Robinson, Henry, Blake, Coleridge, Wordsworth, Lamb Etc. Being Selections from the Remains of Henry Crabb Robinson, Morley, Edith J., ed., (Manchester, 1922).
Robert Ryan, The Romantic Reformation: Religious Politics in English Literature 1789–1824 (Cambridge, 1997), 49.
Wesley, from a sermon preached at Bristol in 1740, quoted in Stuart Andrews, Methodism and Society (London, 1970), 61.
Leslie Tannenbaum, Biblical Tradition in Blake’s Early Prophecies (Princeton, 1982), 279.
For an account of Methodism and antinomianism see Bernard Semmel, The Methodist Revolution (London, 1974), 23–81.
An Essay Concerning Human Understanding (London, 2004), 616, 617. There are echoes between Locke’s ‘dim candle of reason’ and Blake’s use of the phrase ‘a candle in sunshine.’ See The Marriage of Heaven and Hell, E, 43. David Erdman, The Complete Poetry and Prose of William Blake (New York, 1988) and
John Locke, An Essay Concerning Human Understanding (London, 1997).
John Telford, ed., Wesley’s Veterans: Lives of Early Methodist Preachers Told by Themselves (London, 1912), 74–75.
See D. Bruce Hindmarsh, ‘“My chains fell off, my heart was free”: Early Methodist Conversion Narrative in England’, Church History, 68: 4 (December 1999), 910–29.
Robert Southey, The Life of Wesley and Rise and Progress of Methodism, Vol. 2 (London, 1864), 78–79.
The epithet ‘Lamb’ to describe Christ, for example, was typically used in Methodist hymnody. See E, 8–9. See also Thomas B. Shepherd, Methodism and the Literature of the Eighteenth Century (London, 1940), 245–46.
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Farrell, M. (2014). Blake, Wesley and Theology. In: Blake and the Methodists. Palgrave Macmillan, London. https://doi.org/10.1057/9781137455505_4
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