History Of Methodist Reform, Volume I - Media Sabda Org

History Of Methodist Reform, Volume I - Media Sabda Org History Of Methodist Reform, Volume I - Media Sabda Org

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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

on so new a plan, he afterward suspended the execution of his purpose and weighed the whole for [1] upward of a year." The reader will not fail to observe that this is in perfect accord with observations already made, and they account for the year's delay here noticed. The significant portion is in the words, not heretofore made salient by other annalists, "informed Dr. Coke of his design of drawing up a plan of church government." It was held in abeyance for a year, and the reasons for this have also been pointed out. The nature of this "plan of church government" it is impossible for any man to divine. That it was matured and sent over with Dr. Coke as a part of his instructions and as directions for the American societies is clearly implicated in Wesley's letter to Coke, Asbury, and the "American brethren" of September 10, 1784, in these unmistakable words, "Some thousands of the inhabitants of these states desire my advice; and in compliance with their desire I have drawn up a little sketch." This little sketch, containing instructions to Coke and Asbury and advice to the societies, was never permitted by them to see the light, and, not having been found among Coke's literary effects by his executor and biographer, Drew, it is morally certain that Coke destroyed it. If such a conclusion produces anything of a shock to the fine sensibilities of the reader, he will be assured of its truth when the fact is recalled that Dr. Coke did not hesitate to instruct correspondents to "burn" tell-tale letters, as will hereafter be seen; so that to burn such letters or instructions himself without scruple, need not be doubted. There could be but one motive for the suppression of this sketch — its instructions were violated. Further incidental reference will be made to it in the course of this History. During the year or two of Wesley's suspense, he gradually settled upon Dr. Coke as the most suitable man to send to America. They often discussed it in private, and there are extant several letters from Coke to Wesley upon the subject, both of which have already been given in the full text, and to them the reader is referred back to Chapter Seventh of this work. Wesley, after vainly endeavoring to secure the concurrence of brother Churchmen, such as his brother Charles and the saintly Fletcher, in his plan for ordinations for America, finally made up his mind, and at the Leeds Conference of July 25, 1784, the same Conference at which the Deed of Declaration was promulgated, he announced his purpose to send Dr. Coke, Whatcoat, and Vasey to America. The manner of its reception by the Conference has already been traversed; but Wesley had passed his Rubicon, and when he read the plan of appointments these three were announced for the American work. He evidently intended the ceremony, if any, to be simple and brief; for no man knew better than himself that as an Episcopalian he had no right to formally ordain; but being convinced from his reading of Lord King and Bishop Stillingfleet that presbyters and bishops were the same in order in the primitive Church, he determined to exercise a Presbyterian authority and set apart these brethren. As soon as the Conference adjourned Coke repaired to London to make preparations for his departure, and so it may be assumed did Whatcoat and Vasey, for their leaving was urgent. There is a strong probability that Wesley would have dismissed them with the least infraction of canon law possible; for he was loyal to his death to the National Church. Coke had all along plied him with arguments, not only for ordination as presbyters for Whatcoat and Vasey, but for an ordination of himself, though a presbyter equal with Wesley, such as would commend him to the American brethren as, at least, a quasi-bishop, the ambition of his life, though he had no such modified views of a three-order ministry as Wesley entertained. He must in some way secure it that he might be a Bishop in America. Wesley was now eighty-one years of age. The contention is made for him that

on so new a plan, he afterward suspended the execution of his purpose and weighed the whole for<br />

[1]<br />

upward of a year." The reader will not fail to observe that this is in perfect accord with<br />

observations already made, and they account for the year's delay here noticed. The significant portion<br />

is in the words, not heretofore made salient by other annalists, "informed Dr. Coke of his design of<br />

drawing up a plan of church government." It was held in abeyance for a year, and the reasons for this<br />

have also been pointed out. The nature of this "plan of church government" it is impossible for any<br />

man to divine. That it was matured and sent over with Dr. Coke as a part of his instructions and as<br />

directions for the American societies is clearly implicated in Wesley's letter to Coke, Asbury, and<br />

the "American brethren" of September 10, 1784, in these unmistakable words, "Some thousands of<br />

the inhabitants of these states desire my advice; and in compliance with their desire I have drawn up<br />

a little sketch." This little sketch, containing instructions to Coke and Asbury and advice to the<br />

societies, was never permitted by them to see the light, and, not having been found among Coke's<br />

literary effects by his executor and biographer, Drew, it is morally certain that Coke destroyed it. If<br />

such a conclusion produces anything of a shock to the fine sensibilities of the reader, he will be<br />

assured of its truth when the fact is recalled that Dr. Coke did not hesitate to instruct correspondents<br />

to "burn" tell-tale letters, as will hereafter be seen; so that to burn such letters or instructions himself<br />

without scruple, need not be doubted. There could be but one motive for the suppression of this<br />

sketch — its instructions were violated. Further incidental reference will be made to it in the course<br />

of this <strong>History</strong>.<br />

During the year or two of Wesley's suspense, he gradually settled upon Dr. Coke as the most<br />

suitable man to send to America. They often discussed it in private, and there are extant several<br />

letters from Coke to Wesley upon the subject, both of which have already been given in the full text,<br />

and to them the reader is referred back to Chapter Seventh of this work. Wesley, after vainly<br />

endeavoring to secure the concurrence of brother Churchmen, such as his brother Charles and the<br />

saintly Fletcher, in his plan for ordinations for America, finally made up his mind, and at the Leeds<br />

Conference of July 25, 1784, the same Conference at which the Deed of Declaration was<br />

promulgated, he announced his purpose to send Dr. Coke, Whatcoat, and Vasey to America. The<br />

manner of its reception by the Conference has already been traversed; but Wesley had passed his<br />

Rubicon, and when he read the plan of appointments these three were announced for the American<br />

work. He evidently intended the ceremony, if any, to be simple and brief; for no man knew better<br />

than himself that as an Episcopalian he had no right to formally ordain; but being convinced from<br />

his reading of Lord King and Bishop Stillingfleet that presbyters and bishops were the same in order<br />

in the primitive Church, he determined to exercise a Presbyterian authority and set apart these<br />

brethren.<br />

As soon as the Conference adjourned Coke repaired to London to make preparations for his<br />

departure, and so it may be assumed did Whatcoat and Vasey, for their leaving was urgent. There<br />

is a strong probability that Wesley would have dismissed them with the least infraction of canon law<br />

possible; for he was loyal to his death to the National Church. Coke had all along plied him with<br />

arguments, not only for ordination as presbyters for Whatcoat and Vasey, but for an ordination of<br />

himself, though a presbyter equal with Wesley, such as would commend him to the American<br />

brethren as, at least, a quasi-bishop, the ambition of his life, though he had no such modified views<br />

of a three-order ministry as Wesley entertained. He must in some way secure it that he might be a<br />

Bishop in America. Wesley was now eighty-one years of age. The contention is made for him that

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