Though John Wesley's intention was to work with the poor and often uneducated people of Great Britain, he often engaged in theological controversy at a highly technical level. The plan of this thesis is to demonstrate that though his doctrine of God followed a scripturally based creedal foundation, his doctrine of salvation embroiled him, at times, in heated controversy. His opponents remained within the various western theological traditions and Wesley responded to his critics by formulating his doctrine of God and salvation within that multi-faceted tradition. The doctrine of salvation was established from the three offices of Christ as Prophet, Priest, and King. Each office will receive separate yet integrated analysis according to Wesley's intention. Particular aspects of the office of Christ as Priest and Prophet created the greatest controversy and it is intended that these particular areas should receive a thorough analysis. From the basis of the three offices of Christ, the question to consider is the adequacy of Wesley's explanation of salvation experienced within humanity. John Wesley claimed that his understanding of salvation remained consistent after 1738 despite the critics who claimed that he vacillated on key doctrinal points. This thesis will present a defence that Wesley began with a doctrine of a personal God who became incarnate in Christ and continued to work within humanity through the Person of the Holy Spirit. This aspect of his thought was not particularly controversial within the accepted orthodox western tradition. It was the application of his trinitarian theology that created objections to his theological system. Wesley produced a complicated understanding of salvation yet he believed his theology was based in scripture and could be defended within Christian tradition. This dissertation, in analysing John Wesley's doctrine of God and doctrine of salvation, will investigate the coherency and consistency of his particular approach.

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The main enquiry of this dissertation is to ascertain whether there are differences between those Methodist ministers who are employed in urban circuits and those employed in rural circuits. The first part of the dissertation is descriptive, examining the evolution of the Methodist ministry, the background to ministry today, and whether differences between the urban and rural church can be delineated. The second part establishes the method of the enquiry within the discipline of empirical theology, using the techniques of sociology to establish a data base. An analysis follows of the characteristics of all 1026 responses from the 1728 of those sampled. The third part is devoted specifically to establishing urban/rural differences of ministry style. Out of the whole number of respondents those who had special responsibility for urban ministry and those for rural ministry were isolated. In the contrast between these two groups of respondents a number of differences were perceived. These were associated with differences of personal characteristics, the understanding of the accepted role of ministry within the circuit situation, the workload expected of them, the occupational stress which this imposed, the belief systems of the ministers, their practice of personal devotion, their style in the conduct of worship, and their personality type. A conclusion is drawn that the difference between urban and rural ministers is real, but is created principally by the Methodist system which is imposed upon all churches and ministers, but which has contrasting effects on the way that ministry can be exercised in the situation of populous urban areas and that found in rural locations. A number of differences not associated with this cause, but which spring from individual differences between ministers, are also identified. Attention is drawn to various outcomes of the research which are valuable for Methodism's future.

Apologetic has been an ongoing activity in the Church since the apostolic times. The eighteenth century witnessed one of the most famous apologists in Christian history: John Wesley. Wesley, a subscribed minister in the Church of England, defended himself against criticism from his fellow churchmen when they charged him with differing from the ‘common interpretation’ of the Thirty-Nine Articles. This thesis examines critiques of John Wesley and Methodism, and how Wesley dealt with them. It concentrates on the debates between John Wesley and three of his major opponents; namely, Josiah Tucker, Thomas Church, and ‘John Smith’.The defensive position in which Wesley found himself in following criticism from fellow clergymen shaped his methodology throughout his ministry when defending Christianity in general and ‘Methodism’ in particular; consequently, placing apologetic at the centre of his writings. When defending ‘Methodism’ against those who attacked it as an enthusiastic aberration, this thesis demonstrates that Wesley customarily appealed to the formularies of the Church of England: The Articles, the Homilies and the Common Book of Prayer. To those who attacked his doctrine of salvation by faith alone, Wesley responded by appealing to the formularies, and demonstrated that his interpretation of the formularies was in accordance with the Church Fathers, and with the compilers of the formularies. By excluding good works as conditions of justification and rejecting the charge of ‘enthusiasm to the highest degree’, Wesley showed that his doctrines, including salvation by faith alone were grounded in Scripture and took reason into account in their elaboration. Despite some hesitations in defining his doctrine of perfection, Wesley showed that he did not teach sinless perfection. When defending his connections with the Moravians, Wesley demonstrated that he rejected some Moravian tenets that did not meet his consent. Wesley contended that ‘Methodism’ contributed to Church renewal and robust Christian faith in individuals. When dealing with the ‘perceptible inspiration’ or the ‘witness of the Spirit’. Wesley based his arguments on Scripture and his interpretation of the formularies. Wesley insisted that the Holy Spirit inwardly convinces the recipient that their sins are forgiven and that they are a child of God. According to Wesley, the Holy Ghost witnesses to the believer directly. When facing those who believed that miracles had ceased with the apostles, and who argued that God gave the apostles an ‘implicit faith’ which allowed them to work miracles with the aim of establishing the church at that precise time, and God had withdrawn the gift after the fulfillment of the mission, Wesley rejected any possibility of an ‘implicit faith’ and insisted that God still worked miracles in the eighteenth century. All the correspondence between Wesley and his first three major opponents in the early life of ‘Methodism’ is critically examined in this thesis. Wesley’s hesitations when building up his doctrines are also highlighted. This thesis instructs us that when facing adversity Wesley in the defence of ‘Methodism’, frequently adapted his methodology to meet new circumstances.