History Of Methodist Reform, Volume I - Media Sabda Org

investigation discover and magnify the suppressed rights of a Christian brotherhood), are modifying
and reforming the old systems, until, after a hundred years of sapping and mining of these germinal
principles against inherited power, the approximations of the old to the new are so great that neither
Wesley nor Asbury would now recognize Wesleyan Methodism in England and Asburyan
Methodism in America as the systems whose foundations they laid more than a century ago. These
modifications and reforms now for the most part accomplished by evolution from within, but made
possible by the enforced revolution of such movements as the New Connection, the Primitive, and
the Associate Methodists of England, and of the Methodist Protestants in America; must and will
go on until all the deprivations of laic rights and cooperation, which were denied in the original
systems, shall be confessed and conceded, just as the evolution of American liberty was made
possible by the Revolution which gave such liberty birth. And it is confessed as an open question
whether these reforms will extend as far as carried by the secedent bodies, involving a radical
reconstruction of the old organic forms. Perhaps the highest ecclesiastical wisdom for Methodists
would strike a mean between these extremes, provided always that equal lay-representation and
participation be not infringed. And it is a misconception that these secedent organizations, while
inflexible for the principles for which they stand, have any jealousy or envy of the parent bodies. No.
They rejoice in their magnificent achievements and bid them "God speed." Methodism has so much
in common in "casting out devils" that no forbidding word shall ever fall from them because others
"follow not us." They invite cooperation in foreign mission work, if it can be done as Methodists
simply, and in home mission work; all that is asked is a fair and open field with mutual respect for
preempted locations by priority of occupation. These remarks are deemed pertinent, inasmuch as in
the historical investigation of the Christmas Conference questionable proceedings shall be uncovered
and more questionable methods of justification by statement and argument shall be met and, it is
believed, overthrown. As in the case of the Deed of Declaration and its consequences, the final
verdict shall be left with the reader.
The Christmas Conference of 1784 raises the issue, which has been expressed in the introductory
chapter, in these words, "Did or did not Mr. Wesley intend to organize a Church for the American
Methodists, and recommend the Episcopal form of government?" It will be seen to a moral certainty,
as positive demonstration is impossible on either side, that he did not. That the American societies
were so impressed by Coke and Asbury need not be questioned. The means employed to this end will
be traversed when the ancient controversy is covered and the reader left to determine on which side
of this darkly drawn line the truth is found. The facts in the case, and the unavoidable inferences
from them, will be ascertained by considering the antecedents of the Christmas Conference.
First in order a citation, partially given heretofore, is made from Henry Moore, who at this period
was on terms of the closest intimacy with Wesley and knew whereof he speaks. "When peace was
established between Great Britain and the States the intercourse was opened betwixt the societies
in both countries. Mr. Wesley then received from Mr. Asbury a full account of the progress of the
work during the war; and especially of the division which had taken place, and the difficulties he met
with before it was healed. He also informed Mr. Wesley of the extreme uneasiness of the people's
minds for want of the sacraments that thousands of their children were unbaptized, and the members
of the society in general had not partaken of the Lord's Supper for many years. Mr. Wesley then
considered the subject, and informed Dr. Coke of his design of drawing up a plan of church
government and of establishing an ordination for the American societies. But cautious of entering