The Wesley family was made famous by the two brothers, John and Charles, who worked together in the rise of Methodism in the British Isles during the 18th century.该韦斯利家庭是由著名的两个兄弟，约翰和查尔斯，谁一起工作在崛起卫理宗在不列颠群岛在18世纪。 They were among the ten children surviving infancy born to Samuel Wesley (1662 - 1735), Anglican rector of Epworth, Lincolnshire, and Susanna Annesley Wesley, daughter of Samuel Annesley, a dissenting minister.他们当中10名儿童中幸存的婴儿出生，黄秉槐韦斯利（ 1662 -1 735） ，英国圣公会校长埃普沃思，林肯郡，和苏珊娜a nnesley韦斯利，女儿黄秉槐a nnesley，持异议的部长。
John Wesley, b.约翰卫斯理，乙 June 28, 1703, d. 1703年6月28日，四 Mar. 2, 1791, was the principal founder of the Methodist movement. 1791年3月2日，是主要的创始人之一，循道卫理运动。 His mother was important in his emotional and educational development.他的母亲是很重要的在他的情绪和教育的发展。 The rescue of little "Jackie" from the burning rectory ("a brand plucked from the burning") has become legendary.营救小“济”由燃烧rectory （ “一个品牌弹拨由燃烧” ）已成为传奇。 John's education continued at Charterhouse School and at Oxford, where he studied at Christ Church and was elected (1726) fellow of Lincoln College.约翰的教育，继续在charterhouse学校和牛津大学，他在那里学习基督的教会，并当选（ 1726年）的研究员林肯学院。 He was ordained in 1728.他被祝圣在1728年。
After a brief absence (1727 - 29) to help his father at Epworth, John returned to Oxford to discover that his brother Charles had founded a Holy Club composed of young men interested in spiritual growth.经过短暂缺席（ 1727 -2 9） ，以帮助他的父亲在埃普沃思，约翰回到牛津大学发现他的兄弟查尔斯成立了一个神圣的俱乐部组成的青年男子有兴趣的属灵成长。 John quickly became a leading participant of this group, which was dubbed the Methodists.约翰很快成为领导参加了这个小组，其中被称为卫。 His Oxford days introduced him not only to the rich tradition of classical literature and philosophy but also to spiritual classics like Thomas a Kempis's Imitation of Christ, Jeremy Taylor's Holy Living and Dying, and William Law's Serious Call.他的牛津大学介绍了天，他不仅对丰富的传统古典文学和哲学，而且经典的精神一样，托马斯一马肯培的模仿基督，杰里米泰勒的圣地生活和死亡，威廉和法律的严重通话。
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After this spiritual conversion, which centered on the realization of salvation by faith in Christ alone, he devoted his life to evangelism.之后，这个精神的转换，这为本，对实现救国的信仰在基督里，就有他毕生致力于传福音。 Beginning in 1739 he established Methodist societies throughout the country.开始于1739年他成立了循道卫理社团在该国全境。 He traveled and preached constantly, especially in the London - Bristol - Newcastle triangle, with frequent forays into Wales, Ireland, and Scotland.他走过的和不断鼓吹，尤其是在伦敦-布里斯托尔-纽卡斯尔三角，与频繁进军威尔士，爱尔兰和苏格兰。 He encountered much opposition and persecution, which later subsided.他遇到很多的反对和迫害，后来平息。
Late in life Wesley married Mary Vazeille, a widow.晚在生活中韦斯利已婚玛丽瓦泽耶，一名寡妇。 He continued throughout his life a regimen of personal discipline and ordered living.他续说他的一生中一水情的个人纪律，并下令生活。 He died at 88, still preaching, still traveling, and still a clergyman of the Church of England.他死在88 ，仍然鼓吹，仍行，仍然是一个牧师的英国教会。 In 1784, however, he had given the Methodist societies a legal constitution, and in the same year he ordained Thomas Coke for ministry in the United States; this action signaled an independent course for Methodism.在1784年，不过，他已给予循道卫理社团的法律宪法，并在同一年，他祝圣托马斯焦炭部在美国这一行动标志着一个独立的课程，卫理宗。
Charles Wesley, b.查尔斯韦斯利，乙 Dec. 18, 1707, d. 1707年12月18日，四 Mar. 29, 1788, was perhaps England's greatest hymn writer. 1788年3月29日，也许是英格兰最伟大的赞美诗的作家。 Educated at Oxford, he was ordained in 1735 and went to Georgia as Oglethorpe's secretary.教育在牛津，他被祝圣在1735年，前往格鲁吉亚作为oglethorpe的秘书。 He returned a year earlier than John.他回到一年前同期比约翰。 After a religious experience similar to John's, he continued for many years in close association with the Methodist movement.后一个宗教的经验，类似约翰的，他续说，多年来，在紧密联系循道卫理运动。 After 1756, however, he left the itinerant ministry and settled first in Bristol and later in London.之后， 1756年，不过，他离开流动部和解决的首先在布里斯托和稍后在伦敦。 He wrote more than 5,000 hymns, among them "Hark, the Herald Angels Sing" and "Love Divine, All Loves Excelling."他写道： 5000多赞美诗，其中包括： “ hark ，预示着天籁美声”与“爱的神，所有热爱擅长” 。
Frederick A Norwood冯检一诺伍德
Bibliography
参考书目
S Ayling, John
Wesley (1979); F Baker, ed., The Works of John Wesley (1975); VHH Green, John
Wesley (1964); AC Outler, ed., John Wesley (1964); J Pudney, John Wesley and His
World (1978); KE Rowe, ed., The Place of Wesley in the Christian Tradition
(1976); R Tuttle, John Wesley: His Life and Theology (1978). s艾灵，约翰卫斯理（
1979 ） ，女贝克，教育署，工程的约翰卫斯理（ 1975年） ; vhh绿色，约翰卫斯理（ 1964 ） ;交流outler ，教育署，约翰卫斯理（
1964 ） ; j pudney ，约翰卫斯理和他的世界（ 1978年） ;克罗，教育署，取代韦斯利在基督教的传统（ 1976年） ;
r塔特尔，约翰卫斯理：他的生活和神学（ 1978年） 。
John Wesley was the primary figure in the eighteenth century Evangelical Revival and founder of Methodism.约翰卫斯理是主要的数字，在十八世纪的福音派宗教复兴运动的创始人和卫理宗。 Wesley was born in Epworth, England, to Samuel and Susanna Wesley, one of nineteen children.韦斯利是出生在埃普沃思，英格兰，和萨穆埃尔苏珊娜韦斯利，其中儿童19 。 Although both his grandfathers distinguished themselves as Puritan Nonconformists, his parents returned to the Church of England, where his father for most of his ministry held the livings of Epworth (1697- 1735) and Wroot (1725-35).虽然他的祖父尊敬自己清教徒nonconformists ，他的父母，回到了英国教会，他的父亲为他的大部分部举行livings的埃普沃思（ 1697 -1 735）和w root（ 1 725年至1 735年） 。 Wesley spent his early years under the careful direction of his remarkable mother, who sought to instill in him a sense of vital piety leading to a wholehearted devotion to God.韦斯利花了他早年下，审慎的方向，他的了不起的母亲，谁试图灌输在他的意识具有重要的孝道导致了全心全意奉献给上帝。
In 1735 (Wesley's Journal begins at this point and continues until shortly before his death) Wesley went to Georgia as a missionary to the Indians.在1735年（韦斯利的杂志开始在这一点上，并继续在短期内，直到他死之前）韦斯利前往格鲁吉亚作为一个传教士，以印度人。 Although the Indians eluded him, he did serve as priest to the Georgia settlers under General James Oglethorpe.虽然印度人得不到他，他当时担任牧师向格鲁吉亚定居者根据一般詹姆斯oglethorpe 。 During a storm in crossing Wesley was deeply impressed with a group of Moravians on board ship.期间，一场风波在过境韦斯利留下了深刻的印象与一组摩拉维亚在船上。 Their faith in the face of death (the fear of dying was constantly with Wesley since his youth) predisposed disastrous experience in Georgia, he returned to England (1738) and met the Moravian Peter Bohler, who exhorted him to trust Christ alone for salvation.他们的信仰，在面对死亡（恐惧，死亡的是不断与卫斯理因为他的青年）易感灾难性的经验，在格鲁吉亚，他回到英格兰（ 1738 ） ，并会见了该摩拉维亚彼得bohler ，谁告诫他的信任，仅基督为救赎。 What had earlier been merely a religious conversion now became an "evangelical" conversion.什么此前一直只是一个宗教的转换，现在成了一个“福音事工促进会”的转换。 At a Moravian band meeting on Aldersgate Street (May 24, 1738), as he listened to a reading from Luther's preface to his commentary on Romans, Wesley felt his "heart strangely warmed."在摩拉维亚波段会议上aldersgate街（ 1738年5月24日） ，他听取了一读，从路德的序言中，他的评论，罗马，韦斯利认为他的“心脏奇怪的升温” 。 Although scholars disagree as to the exact nature of this experience, nothing in Wesley was left untouched by his newfound faith.虽然学者同意，以确切性质，这方面的经验，没有在韦斯利被幸免，他新发现的信念。 After a short journey to Germany to visit the Moravian settlement of Herrnhut, he returned to England and with George Whitefield, a former member of the Holy Club, began preaching salvation by faith.经过短暂的旅程到德国访问摩拉维亚解决herrnhut ，他回到英格兰和与乔治怀特菲尔德，前委员神圣的俱乐部，开始鼓吹救亡信仰。 This "new doctrine" was considered redundant by the sacramentalists in the Established Church, who thought people sufficiently saved by virtue of their infant baptism.这个“新学说”被认为是多余的，由sacramentalists在既定的教会，谁想到人民的充分保存凭借其婴儿的洗礼。 The established churches soon closed their doors to their preaching.既定的教堂尽快封闭，他们的大门，他们的说教。 The Methodists (a name which carried over from their Oxford days) began preaching in the open air.该卫（一名称，该名称进行超过从他们的牛津大学天）开始鼓吹在露天。
In 1739 Wesley followed Whitefield to Bristol, where a revival broke out among the miners of Kingswood.在1739年韦斯利其次怀特菲尔德到布里斯托，凡复苏爆发之间的矿工的嘉湖。 At that point Wesley's true genius surfaced through his ability to organize new converts into Methodist "societies" and "bands" which sustained both them and the revival.在这一点上韦斯利的真正天才浮现通过他的能力，组织新会转换成循道卫理“社团”和“阶”持续两个他们和振兴。 The revival continued under Wesley's direct leadership for over fifty years.复苏下继续韦斯利的直接领导下超过五十年。 He traveled some 250,000 miles throughout England, Scotland, Wales, and Ireland, preaching some 40,000 sermons.他走过的一些二十五点零零万英里在整个英格兰，苏格兰，威尔士，爱尔兰，鼓吹一些40000说教。 His influence also extended to America as he (after considerable reluctance) ordained several of his preachers for the work there, which was officially organized in 1784.他的影响力也扩展到美国，因为他（后相当不情愿）祝圣数他的传教士，为在那里工作，这是正式组织在1784年。 Wesley literally established "the world as his parish" in order to spread "scripture holiness throughout the land."韦斯利从字面上设立的“世界作为他的堂” ，以散布“经文成圣整个土地” 。 He remained fearlessly loyal to the Established Church all his life.他依然无畏无惧地忠于既定的教会他所有的生活。 Methodism in England did not become a separate denomination until after his death.卫理宗在英格兰没有成为一个独立的面额，直到在他死后。
Prevenient or preventing grace for Wesley describes the universal work of the Holy Spirit in the hearts and lives of people between conception and conversion. prevenient或防止宽限期为韦斯利描述了普遍的工作，圣灵在心中和人民的生活之间的概念和转换。 Original sin, according to Wesley, makes it necessary for the Holy Spirit to initiate the relationship between God and people.原罪，根据韦斯利，使得有必要为圣灵发起之间的关系，上帝和人民。 Bound by sin and death, people experience the gentle wooing of the Holy Spirit, which prevents them from moving so far from "the way" that when they finally understand the claims of the gospel upon their lives, he guarantees their freedom to say yes.的约束，单仲偕和死亡，人们体验温柔拉拢的圣灵，妨碍了他们从行驶至今，从“单向” ，当他们终于明白，索赔的福音后，他们的生活，他保证他们的自由，说Yes 。 This doctrine constitutes the heart of Wesley's Arminianism.这一学说构成的心脏，韦斯利的亚米纽斯主义。
Justifying grace describes the work of the Holy Spirit at the moment of conversion in the lives of those who say yes to the call of prevenient grace by placing their faith and trust in Jesus Christ.理由宽限期描述的工作圣灵目前的转换，在生命的那些谁说是的号召， prevenient的宽限期，把他们的信仰和信任，在耶稣基督。 Wesley understood such conversion as two phases of one experience.韦斯利理解这种转换，作为两个阶段的一个经验。 The first phase, justification, includes the Spirit attributing or imputing to the believer the righteousness of Jesus Christ.第一阶段，理由，包括精神，归因于或imputing向信徒正义的耶稣基督。 The second phase, the new birth, includes the Spirit launching the process of sanctification or imparted righteousness.第二阶段，新的诞生，包括精神开展的过程中成圣或传授正义。 These two phases identify, in part, the Wesleyan distinctive.这两个阶段确定，这部分，卫斯理鲜明。 Here he combines the "faith alone" so prevalent in the Protestant Reformation (Wesley insisted that he and Calvin were but a hair's breadth apart on justification) with the passion for holiness so prevalent in the Catholic Counter-Reformation.在这里，他结合了“信仰单” ，使普遍存在的新教改革（韦斯利坚持说，他和Calvin人，但头发的广度，除了对的理由）与热情成圣，所以普遍在天主教反改革。
Sanctifying grace described the work of the Holy Spirit in the lives of believers between conversion and death. sanctifying的宽限期，所描述的工作圣灵在生命的信徒之间的转换和死亡。 Faith in Christ saves us from hell and sin for heaven and good works.在基督信仰节省我们来自地狱和天堂单和良好的工程。 Imputed righteousness, according to Wesley, entitles one to heaven; imparted righteousness qualifies one for heaven.可扣抵正义，根据韦斯利，有权一天堂;灌输正义的资格之一为天堂。 It is here that Wesley goes to great lengths to describe his views on Christian perfection.正是在这里，韦斯利去很大的篇幅描述了他的看法基督教的完善。
The process of sanctification or perfection culminates in an experience of "pure love" as one progresses to the place where love becomes devoid of self-interest.过程中成圣或完善意味着在一个经验的“纯爱情”作为一个进步到的地方，爱成为空洞的自我利益。 This second work of grace is described as the one purpose of all religion.这第二次工作的宽限期被描述为一个目的，所有的宗教。 If one is not perfected in love, one is not "ripe for glory."如果没有完善的在爱，一个是不是“成熟的荣耀” 。 It is important, however, to note that this perfection was not static but dynamic, always improvable.这是很重要的，不过，值得注意的是，这个完善是不是静态的而是动态的，始终改进。 Neither was it angelic or Adamic.既不是天使或阿达米奇。 Adam's perfection was objective and absolute, while Wesley's perfection was subjective and relative, involving, for the most part, intention and motive.亚当的完善是客观的和绝对的，而韦斯利的完善是主观的和相对的，所涉及的，大部份的意图和动机。
Although Wesley talks about an instantaneous experience called "entire sanctification" subsequent to justification, his major emphasis was the continuous process of going on to perfection.虽然韦斯利会谈约一瞬时的经验，所谓“整个成圣”以后的理由，他的主要重点是持续不断的过程去对完善。 Perhaps first learned from the early church fathers like Macarius and Ephraem Syrus, this emphasis upon continuous process was enforced by Wesley to prevent the horrible expectation of backsliding.也许第一次的教训，从早期教会的父亲一样，米加利阿斯和ephraem syrus ，这强调持续的过程，是所执行的韦斯利，以防止可怕的期望，开倒车。 Wesley soon learned that the only way to keep Methodists alive was to keep them moving.韦斯利尽快据悉，唯一的出路，以保持卫活着是为了让他们感动。 This same concept of continuous process was later polished by the influence of mystics like Francois Fenelon, whose phrase moi progressus ad infinitum (my progress is without end) greatly impressed Wesley and became a major tool for the perpetuation of the Evangelical Revival.这个相同的概念，持续不断的过程，后来由抛光的影响，神秘主义者一样，法国fenelon ，其语教学progressus广告无限（我的进步是没有完）印象深刻，韦斯利和成为一个主要的工具，助长了福音派宗教复兴运动。 The watchword for the revival became: "Go on to perfection: otherwise you cannot keep what you have."的口号，为复活成了： “去上完善：否则，你不能保持你” 。
Prevenient grace, therefore, is a process. Justifying grace is instantaneous. prevenient的宽限期，因此，是一个过程。辩护的宽限期，是瞬时。 Sanctifying grace is both a process and instantaneous. sanctifying的宽限期，既是一个过程，瞬时。 Although Wesley's theology went through some subtle shifts later in life (for example, he placed more and more emphasis on good works as the inevitable fruit of saving faith), this is fairly representative of Wesley's theology throughout.虽然卫斯理的神学经历了一些微妙的变化在生命后期（例如，他把更多的重点放在的优秀作品，作为必然的成果，节省信仰） ，这是相当代表卫斯理的神学整个。 Generally speaking, Wesley was a practical theologian.一般来说，韦斯利是一种实用的神学家。 In a very practical way his theology was geared primarily to his own needs and to the needs of those given into his care.在一个很实际的方法，他的神学是主要是面向自己的需要，并满足那些给予他的照顾。
RG Tuttle,
Jr塔特尔的RG和JR
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
Wesley, Journal,
ed.韦斯利，杂志，教育署。 N. Curnock, 8 vols.; Letters,
ed. 12月31日curnock ， 8卷;信件，教育署。 J. Telford, 8 vols.; Standard Sermons,
ed. j.德福， 8卷;标准说教，教育署。 EH Sugden, 2 vols.; Works,
ed.嗯萨格登， 2卷;工程，教育署。 T. Jackson, 14 vols; WR Cannon, The
Theology of John Wesley; ML Edwards, John Wesley and the Eighteenth Century; VHH
Green, The Young Mr. Wesley; H. Lindstrom, Wesley and Sanctification; AC Outler,
ed., John Wesley; M. Piette, John Wesley in the Evolution of Protestant
Discipline; RG Tuttle, John Wesley, His Life and Theology; L. Tyerman, The Life
and Times of The Reverend John Wesley, 3 vols.; CW Williams, John Wesley's
Theology Today.汤匙，杰克逊， 14卷;西铁景隆，神学约翰卫斯理;毫升爱德华兹，约翰卫斯理和十八世纪;
vhh绿色，这位年轻的先生，韦斯利;每小时lindstrom ，韦斯利和成圣; outler交流，教育署，约翰韦斯利;米piette
，约翰卫斯理在演变的新教纪律;的RG塔特尔，约翰卫斯理，他的生活和神学;属本泰尔曼，生活和所处时代的牧师约翰卫斯理，
3卷;连续威廉姆斯，约翰卫斯理的神学今天。
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