downloadTheology & History
A Methodist Model Of Worship: John Wesley's Sunday Service Part I
The service below is strongly dependent on the 1662 Book of Common Prayer.
Introduction Wesley was an Anglican priest and organized the Methodists into small groups for prayer, Bible study, and worship. These groups would continue to worship in Anglican parishes on Sunday. Text: The Order for the Administration of the Lord's Supper The Table at the Communion-time, having a fair white Linen Cloth upon it, shall stand where Morning and Evening Prayers are appointed to be said. And the Elder, standing at the Table, shall say the Lord's Prayer, with the Collect following the People kneeling. Commentary: Early Methodists often worshiped in rather plain settings. Their society room or preaching house was generally a multipurpose room of simple construction: it may have been a barn, school, factory, or theater which was converted to the cause of the revival. Wesley's Chapel, on City Road, London, with its rose-colored marble columns and white lacquered woodwork, was the exception to this pattern. In most instances, rather than ornate surroundings and lofty cathedral music, the liturgy, sermon, congregational song, and sacrament marked off sacred space by creating a sense of the presence of God and communion among Christians. Ironically, this Sunday Service does not designate where the Wesleyan hymns were to be used in the liturgy, but they certainly were utilized as congregational song formed an important part of early Methodist worship. The liturgical furniture is specifically called a "table" so that it cannot be construed as an "altar" where sacrifice could occur. The model of table fellowship is based on Jesus' parables about the "great feast" and his institution of the Lord's Supper at the table of his last meal. Text: Our Father, who art in Heaven, Hallowed be thy Name; Thy Kingdom come; Thy will be done on earth, as it is in heaven; Give us this day our daily bread; And forgive us our trespasses, as we forgive them that trespass against us; And lead us not into Temptation, but deliver us from evil. Amen. Commentary: The Lord's prayer functions as an invocation. It is a familiar prayer; since most of the early Methodists were Anglicans, it was prayed thrice daily as a part of their personal spiritual discipline. Its presence at the head of the service calls to mind God's fatherhood, holiness, and sovereign will. The prayer reminds the petitioner of his or her call to be submissive to the divine will (which is reinforced by the act of kneeling), as well as the deep and constant need to both ask for and to bestow forgiveness. The petition about freedom from temptation and deliverance from evil fits well with Methodism's emphasis upon "scriptural holiness" or "Christian perfection." Text: The Collect Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name, through Christ our Lord. Amen. Commentary: Praying the first clause, along with the elder, causes the congregation to reflect upon the experience of living one's life as being always "open to God." Because "all hearts are open" and "no secrets are hid" from God, the second clause and petition comes with deep urgency: "cleanse the thoughts of our hearts." Methodists sought "circumcision of the heart," a renewing of the inner person by the Holy Spirit, so that one wills God's will and loves with God's love. The Collect reinforces this experience through its petition that we "may perfectly love" God and "worthily magnify" God's holy name. Text: Then shall the Elder, turning to the People, rehearse distinctly off the TEN COMMANDMENTS: and the People still kneeling shall, after every Commandment, ask God Mercy for their Transgression thereof for the Time past, and Grace to keep the same for the Time to come, as followeth: Minister: God spake these words, and said, I am the Lord thy God: Thou shall have none other gods but me. People: Lord, have mercy upon us, and incline our hearts to keep this law. Minister: Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them; for I the Lord thy God am a jealous God, and visit the sins of the others upon the children, unto the third and fourth generation of them that hate me, and shew mercy unto thousands in them that love me, and keep my commandments. People: Lord, have mercy upon us, and incline our hearts to keep this law. Minister: Thou shalt not take the Name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his Name in vain. People: Lord, have mercy upon us, and incline our hearts to keep this law. Minister: Remember that thou keep holy the Sabbath-day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God: in it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man-servant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the seventh day, and hallowed it. People: Lord, have mercy upon us and incline our hearts to keep this law. Minister: Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. People: Lord, have mercy upon us, and incline our hearts to keep this law. Minister: Thou shalt do no murder. People: Lord, have mercy upon us, and incline our hearts to keep this law. Minister: Thou shalt not commit adultery. People: Lord, have mercy upon us, and incline our hearts to keep this law. Minister: Thou shalt not steal. People: Lord, have mercy upon us, and incline our hearts to keep this law. Minister: Thou shalt not bear false witness against thy neighbour. People: Lord, have mercy upon us, and incline our hearts to keep this law. Minister: Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. People: Lord, have mercy upon us, and incline our hearts to keep this law. Commentary: This litany of prayer focuses the congregation's attention upon transgression and forgiveness. It makes specific the "trespasses" regretted in the Lord's Prayer, and since genuine repentance demands amendment of life, each reflection ends with a petition for God's mercy as well as for the resolve "to incline our hearts to keep this law." Wesley's willingness to walk the congregation through the deep waters of their specific transgressions was characteristic of his own resolve to give strict account of his life. This litany also emphatically confronts one with the utter seriousness of one's sin. The congregation remains on their knees, acting out contrition and humility through bodily posture. In an age when many people were "triflers with sin," Wesley wanted the Methodists to take serious account of their sins so that they might not only be forgiven, but also healed from their bent to sinning. Christian life, for Wesley, was a life that was victorious over sin; it was therefore necessary and important to know what sin was, and to resolve and seek spiritual assistance to turn from it. Text: Then shall follow this Collect. Let us pray. Almighty and everlasting God, we are taught by thy holy word, that the hearts of the Princes of the earth are in thy rule and governance, and that thou dost dispose and turn them as it seemeth best to thy godly wisdom; we humbly beseech thee so to dispose and govern the hearts of the Supreme Rulers of these United States, our Governors, that in all their thoughts, words, and works, they may ever seek thy honour and glory, and study to preserve thy people committed to their charge, in wealth, peace, and godliness. Grant this, O merciful Father, for thy dear Son's sake, Jesus Christ our Lord. Amen. Commentary: The prayer on behalf of the "Princes of the earth" and "Supreme Rulers of these United States" continues the congregation's reflection upon the law of God (see Rom. 13, and 1 Pet. 2:13ff.), as well as concrete submission to God's will as it is worked out in the world, through God's ordained agents. Yet submission gives way to intercession as the congregation prays that their leaders will seek to glorify God, and thereby to preserve the people "in wealth, peace, and godliness." Text: Then shall be said the Collect of the day. And immediately after the Collect, the Elder shall read the Epistle, saying, The Epistle [or, The Portion of Scripture appointed for the Epistle] is written in the _______ Chapter of ____________ beginning at the ________ Verse. And the Epistle ended, he shall say. Here endeth the Epistle. Then shall he read the Gospel (the People all standing up), saying, The holy Gospel is written in the ________ Chapter of ________ beginning at the ________ Verse. Commentary: As the liturgy turns to the "Collect of the day," we are reminded of Methodism's debt to the Book of Common Prayer, and to a lectionary of Scripture texts which moved the congregation through the entire Bible, in an orderly fashion, over the course of three years. The "Collect of the day" tailored the Sunday Service to the liturgical year. Text: Then shall follow the Sermon. Commentary: John and Charles Wesley often preached extemporaneously, giving a line by line exposition that was heavily seasoned with basic Christian doctrine and ethical injunctions. Their published sermons provide good examples of the content of Wesleyan preaching, but they obviously cannot preserve original urgency with which they were delivered. The sermon's location in the Sunday Service, following the Scripture readings, suggests that the sermon is an application of the Word of God, and a vehicle through which the Word of God speaks afresh, by power of the Holy Spirit, through the words of the preacher. The sermon is an application and vehicle of the Word, but it is not the culmination of the Sunday Service. Text: Then shall the Elder say one or more of these Sentences. (The elder may choose from: Matt. 5:16; 6:19–20; 7:12, 21; Luke 19:8; 1 Cor. 9:7; 9:11; 9:13–14; 2 Cor. 9:6–7; Gal. 6:6–7; 6:10; 1 Tim. 6:17–19; Heb. 6:10; 13:16; 1 John 3:1–3; Tob. 4:8–9; Prov. 19:17; Psalm 41:1) Commentary: The Scripture sentences pronounced after the sermon exhort congregations to actualize the spoken Word through holy, merciful, and charitable living. The selection of texts is broad enough to cover any eventuality arising from the lectionary readings and the sermon. Several of these sentences were probably read solemnly, as the offering was being taken, instead of the organ interlude that is more familiar in modern churches. These sentences applied as exhortations to obedience and faithfulness set the offering in its appropriate context; offering of money was to be understood as a response to the word of God, an acting out of the gospel. The liturgy specifies two applications for the offering: "alms for the poor" and "devotions of the people." Methodism's advocacy for the poor was both deeply felt and necessary, because of the economic status of many of the early Methodists. Many people lived in or on the edge of poverty, and practical sustenance was a regular ministry of the Methodist societies. For Wesley to describe the various ministries of the congregation as "devotions" is also rather instructive; it reminds us that these too are acts rendered unto God. They are acted prayers of intercession and sanctification. Text: While these Sentences are in reading, some fit person appointed for that purpose, shall receive the alms for the poor, and other devotions of the people, in a decent Basin, to be provided for that purpose; and then bring it to the Elder who shall place it upon the Table. After which done, the Elder shall say: Let us pray for the whole state of Christ's Church militant here on earth. Almighty and everliving God, who, by thy holy Apostle, hast taught us to make prayers and supplications, and to give thanks for all men; We humbly beseech thee most mercifully … to receive these our prayers, which we offer unto thy Divine Majesty; beseeching thee to inspire continually the universal Church with the spirit of truth, unity, and concord: and grant that all they that do confess thy holy Name, may agree in the truth of thy holy word, and live in unity and godly love. We beseech thee also to save and defend all Christian Kings, Princes, and Governors; and especially thy Servants the Supreme Rulers of these United States; that under them we may be godly and quietly governed: and grant unto all that are put in authority under them, that they may truly and indifferently administer justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion and virtue. Give grace, O heavenly Father, to all the Ministers of thy Gospel, that they may both by their life and doctrine set forth thy true and lively word, and rightly and duly administer thy holy Sacraments. And to all thy people give thy heavenly grace; and especially to this Congregation here present; that with meek heart and due reverence they may hear and receive thy holy word, truly serve thee in holiness and righteousness all the days of their life. And we most humbly beseech thee of thy goodness, O Lord, to comfort and succor all them, who in this transitory life are in trouble, sorrow, need, sickness, or any other adversity. And we also bless thy holy Name, for all thy servants departed this life in thy faith and fear; beseeching thee to give us grace so to follow their good examples, that with them we may be partakers of thy heavenly kingdom. Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen. Commentary: This prayer for "the whole state of Christ's Church" returns again to Jesus' deeds in the upper room where the Lord interceded for his disciples in the immediate context of his Supper (John 17). Wesley's "catholic spirit" shows through here since the prayer is for the entire Christian Church, not for the Methodists alone. It also reminds us that the Methodist movement began as a society of Christians drawn from a variety of churches. For the Elder to describe this church as "militant here on earth" reminds us that the church is, through the various agents enumerated, actively engaged in a victorious struggle against evil and injustice. The enumeration of specific persons prayed for is as broad as the introduction to the intercession implies; it turns the congregation's heart and mind to consider the service of political, civil, and religious leaders. This approach weaves the many spheres of Christian life into one broad cloth; it reminds us that the various offices each have their own purview and service, yet they each in their way are avenues of service and vehicles through which God's Word and kingdom are made manifest. Those who suffer and those who succor them are mentioned as special objects of prayerful intercession. The departed saints of the congregation are remembered as examples of "faith and fear"; but our intercession is not for those who already have their reward, but for we who need "grace so to follow their good example." Text: Then shall the Elder say to them that come to receive the Holy Communion. Ye that do truly and earnestly repent of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw near with faith, and take this holy Sacrament to your comfort; and make your humble confession to Almighty God, meekly kneeling upon your knees. Commentary: The invitation to the Lord's Table is addressed to all repentant sinners, who are being reconciled to God and to neighbor, and who "intend to lead a new life." Wesley esteemed the Eucharist as a "converting and confirming sacrament." Wesley, and the Methodists after him, believed that communion was a place where the earnest seeker could meet Christ with saving and strengthening import. It must be remembered, however, that in Wesley's time very few in England would not have been baptized; it is extremely doubtful that John Wesley intended the giving of the Lord's Supper to unbaptized persons. The Elder's preparatory words ready the communicants for reconciliation and new life with God through faith in Christ: "Repent," "intend to lead a new life," "draw near in faith," and "make your humble confession to Almighty God." Thus, through this sacramental act, the liturgy extends to us the comforts of the Gospel and fellowship with the risen Christ.