A History Of The Rise Of Methodism In America - Media Sabda Org

Conference, and never afterwards became operative. While it was in force, it worked two ways;
several in Maryland manumitted their slaves at once; also, in Virginia: in this state, a dying brother,
whose will Dr. Coke wrote, freed his eight slaves. Brother Martin emancipated fifteen; Brother
Norton eight; Brother Ragland one. Brother Kennon freed twenty-two, each worth forty pounds, or,
in the aggregate, eight hundred and eighty pounds. Brother Tandy Keys resolved to set his twenty
slaves free, while his father, Martin Keys, who had eighty slaves, and who had, for several years past,
had Methodist preaching in his house, now shut his doors against the preachers, on account of the
late rule.
The Methodists were now constituted a church, and had obtained, as they believed, what they had
long wanted, namely, ordained ministers, to administer the ordinances of the gospel; this had been
their great want; they could help themselves to almost anything else. But, unfortunately, they
received from Mr. Wesley more than they thought they had any need of -- a Liturgy, to be used in
the churches by ministers, in black gowns, bands, and cassocks. As the Methodists of this country
had generally learned to pray without a book, and felt that they could pray with more devotion with
their eyes shut, than they could with their eyes open, after a few years the prayer book was laid aside,
and has never since come into use among them. To many, it seems almost unaccountable, when they
hear professing Christians say they cannot pray unless they have a form of prayer before them;
thereby acknowledging themselves to be in arrears of their little ones, who can make their parents
understand their wants. Why, then, should adult persons represent that they cannot frame their wishes
into words, expressive of the things they desire to receive of their Heavenly Father? [31]
The opposition of many of the preachers and people was not less manifest toward the custom
introduced by the superintendents and some of the elders, of wearing gowns and bands. It made two
parties in many places; at St. George's there was a gown party and an antigown party. The first time
the Rev. Jesse Lee saw Mr. Asbury, after his ordination, was at Colonel Hindorn's in North Carolina,
when the bishop appeared in gown, cassock, and band, to begin the service. Mr. Lee was grieved,
as it seemed to him an innovation of the plain simplicity exhibited by the Methodists of this country
heretofore. Did the gown originate with Jesus of Nazareth? When He delivered His great sermon on
the mount, did He come out of a vestry thus attired? When He made Peter's fishing boat His pulpit,
had He on a flowing gown, rustling in the breeze? Who can prove that either Christ or His apostles
ever officiated in clerical vestments? The gown and the prayer book were looked upon, by the great
body of American Methodists, as twin non-essentials. They came into use in a few places, for a short
time, and then were laid aside, for want of general sanction by the preachers and people; and the
great body of Methodists, at this day, scarcely know that they were ever adopted by the father's of
the Methodist Episcopal Church.
Having followed the operations of the Methodists, from the time that Mr. Strawbridge began to
astonish the people of Frederick county, to the arrival of Dr. Coke, we will sum up. During this
period, the Methodists were a religious society, directed by Mr. Wesley to receive the ordinances
from the ministers of the Church of England. Some of the Methodists had been reared in this church,
and were satisfied with this state of things; but there were many who deplored it; and hence, the
Conference in Virginia, in 1779, undertook to help themselves and the societies to the ordinances.
Whether it were better or worse for the Methodists, to have been in that state during that period, is
as difficult to determine, as it is to be certain which of two measures would be best when only one