John Wesley's Contributions To the Restoration Movement
Posted: Saturday, August 02, 2008
by John Waddey
firstcenturychristian
The earliest organized effort in America toward a restoration of primitive Christianity was among the Methodists of North Carolina and Virginia. Led by James O'Kelly, thousands abandoned the Methodist Church which was lorded over by Bishop Francis Asbury to take their stand on the Bible alone.
On August 4, 1794 at Old Lebanon Church in Surry County, Virginia, O'Kelly and his followers committed themselves to the following
1. The Lord Jesus Christ as the only Head of the Church.
2. The name Christian to the exclusion of all party and sectarian names.
3. The Holy Bible, or the Scriptures of the Old and New Testament our only creed, and a sufficient rule of faith and practice.
4. Christian character, vital piety, the only test of church fellowship and membership.
5. The right of private judgment, and the liberty of conscience, the privilege and duty of all."(1)
Many of O'Kelly's preaching brethren and their congregations flowed into the greater Restoration Movement led by Barton Stone and Alexander Campbell. Thousands of additional honest souls, first influenced by O'Kelly's back to the Bible plea, were later won to the Restoration Cause by other gospel preachers.
Nothing happens without a cause. Among the causes that led James O'Kelly to follow the restoration path were teachings of John Wesley, the founder of Methodism.
On September 10, 1784 Wesley wrote a letter addressed "To Dr. Coke, Mr. Asbury, and Our Brethren in North America." In that letter these significant points were made that pointed his co-workers back to the Bible.
(1) Wesley observed: "Lord King's Account of the Primitive Church convinced me many years ago that bishops and presbyters are the same order, and consequently have the same right to ordain.
This challenged that widely held view that bishops were a superior order of clergy to presbyters and pastors which most Methodists, Episcopalians, and Catholics held. Churches of Christ stand virtually alone in teaching that the words elders, bishops, and pastors all are descriptive terms of the one office of overseers in congregations of Christians (See Acts 20:17; 28-29).
(2) He then wrote, "I also advise the elders to administer the Supper of the Lord on every Lord's day." This was a revolutionary thought that challenged the accepted practice of all Protestant bodies. The average American Protestant knew of communion observed monthly, quarterly or semi-annually, but to break the bread weekly was to them a strange and new thing. From Acts 20:7 early Restoration preachers concluded that the fundamental purpose for the Lord's assembly was "to break the bread." Wesley's advice made it easier for many Methodists to accept this biblical truth.
(3) He closed by noting, "As our American brethren are now totally disentangled both from the state, and from the English hierarchy. . . They are now at full liberty, simply to follow the Scriptures and the primitive Church. And we judge it best that they should stand fast in that liberty, wherewith God has so strangely made them free."(2)
Two grand concepts essential to restoration are herein presented. The first is that of religious liberty and freedom in matters of religion. To people who for generations had known the domination of established churches and tyrannical clergy, these words were heady and exhilarating. Thus when Francis Asbury appointed himself bishop with complete superintending authority over the Methodists Churches and their ministers, O'Kelly and his band walked out in the name of freedom and liberty.
Second, Wesley planted the thought that they should "follow the Scriptures and the primitive Church." How novel that sounded at first. But the more they pondered the concept the more sense it made. When those good Methodists, familiar with Wesley's exhortation, heard Stone, Campbell and others calling men back to the Bible, the words had a reasonable sound and a respectability about them that caused many to abandon Methodism for New Testament Christianity.
Although he was thoroughly imbued with the Armenian theology of his day, Wesley discovered other significant truths that contributed to the success of the Restoration plea among the Methodists.
In an article entitles "The Character of a Methodist" Wesley wrote: ". . . I would to God both those and all men knew, that, I and all who follow my judgement, do vehemently refuse to be distinguished from other men, by any but the common principles of Christianity- - the plain, old Christianity that I teach, renouncing and detesting all other marks of distinction. . . .But from real Christians, . . . we earnestly desire not to be distinguished at all." (3) This thought later blossomed in the commitment of Rice Haggard and James O'Kelly to take the name Christian to the exclusion of all party and sectarian names.
On the question of baptism, Wesley sought a position that would accommodate all: thus he offered immersion, pouring, or sprinkling to those requesting baptism. But in his Notes on the New Testament on Romans 6:4 he wrote, " we are buried with him, alluding to the ancient manner of baptizing by immersion."(4)
As to the purpose of baptism he comments thusly on Acts 22:16: " Be baptized and wash away thy sins, Baptism administered to real penitents is both a means and a seal of pardon. Nor did God ordinarily in the primitive church bestow this on any, unless though this means."(5)
On the question of using instruments of music in Christian worship, Adam Clarke, noted Methodist Bible Commentator relates that Wesley had said, "I have no objection to instruments of music in our chapels, provided they are neither HEARD or SEEN."(6) Our objection to instrumental music is based on that fact that the Word of God nowhere authorizes such and we must not go beyond what is written (I Cor. 4:6). Wesley's statement reinforces that Biblical principle.
Both of the above points which distinguish Churches of Christ from their denominational neighbors are often singled our as points of special scorning and ridicule. Yet when Methodists were shown that the great Wesley held such views, their opposition was broken and many an honest soul accepted these truths of the New Testament.
John Wesley lived and died a member of the Anglican Church and was buried in his clerical robes. In his work, he founded and nurtured to maturity a new denomination, the Methodist Church. Yet in his teaching and writing he sowed the seed in the hearts of at least some of his adherents that later produced a crop of New Testament Christians. From his teaching we reap benefits even to this day.
Alexander Campbell wrote:
I am greatly indebted to all the Reformers, from Martin Luther down to John Wesley. . .I am indebted to some person or other for every idea I have on the subject. When I begin to think of my debt of thought, I see an immense crowd of Claimants."(7)
So are we all. Such a recognition is not an endorsement of all those men taught any more than is our debt to Campbell himself. For every man who contributed a concept or thought that helped men get back to the Bible, let us give thanks and may our commitment ever be to restore the original faith and practice of the primitive church in all points as the Lord gave it.
ENDNOTES:
(1) W. E. McClenney, The Life of Rev. James O'Kelly (Indianapolis, IN: Religious Book Service, 1950), p. 121.
(2) John Wesley, The Works of John Wesley, vol.13 (Grand Rapids: Baker Book House, n.d.), pp. 241-252.
(3) John Wesley, The Works of John Wesley, vol. 8 (Grand Rapids: Baker Book House, 1979), pp. 346.
(4) As quoted in J. W. Shepherd, A Handbook on Baptism, (Nashville: Gospel advocate, 1950), p. 166.
(5) Ibid, p. 366.
(6) Adam Clarke, Clark's Commentary vol. IV, (Nashville: Abingdon Press, n.d.), p. 684
(7) B. B. Tyler, A History of the Disciples of Christ, (New York: The Christian Literature Company, 1894), p. 43. Reprint.
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