History Of Methodist Reform, Volume I - Media Sabda Org

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acknowledged by them as the same with themselves." But to Wesley it in cant that dreaded thing,
separation from him; besides, it is in farther proof how far he had modified his earliest views of
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Episcopacy and succession. He was, as found, a veritable Presbyterian, though clinging to the last
to the Church home of his father and his childhood. Asbury was certainly aware of Seabury's
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ordination in Scotland and of his return about the time of the Christmas Conference; but had not
Wesley sent Coke over, it would no more have suited Asbury than it did Wesley, and for a similar
reason: it would have deprived him of the Primacy over American preachers and people, even if he
had been recognized on application to Seabury as a Bishop. It would have made him a simple
diocesan instead of a continental Primate. But to Wesley's circular letter. As reflecting his change
of views as to Episcopacy, in his fourth reason he speaks of the National Church as "the English
hierarchy." Nowhere else in all his writings does he so designate it. It is not so spoken of by
Episcopalians. It is a Romish coinage and carries with it all that is offensive ideally of priestly rule.
If he would not dare to entangle them again with it, it may be assumed that he was not enamored of
it himself. "They are now at full liberty to follow the Scriptures and the primitive church." For the
honor and unity of American Methodism one cannot forbear the wish, Would that they had!
In the interval of the British Conference of 1784 and the departure of Coke and his associates for
America, Wesley employed such leisure as he could command in editing the Book of Common
Prayer. It was used in most of the Methodist chapels, but needed some emendations for America.
This amended book is very rare, but the M. B. Book Concern in New York has recently reissued it
and a copy is consulted. The original title was: "The Sunday Service of the Methodists in North
America, with other occasional services. London, printed in the year MDCCLXXXIV." The original
preface to it is republished with the edition of 1893. In it Wesley says," Little alteration is made in
the following edition (which I recommend to our societies in America) except," etc. The holy days
are omitted, the Lord's Day service abridged, some sentences in the office of Baptism and the Burial
of the Dead omitted, for their Romish and water-regenerating drift, as well as some of the
imprecatory Psalms, etc. Stevens says it also contained forms for "ordaining superintendents, elders,
and deacons, the Articles of Religion, and a Collection of Psalms and Hymns." The late American
edition does not conform to this, and altogether is an accommodational reprint. It was brought over
by Coke in the sheets, probably for the portable advantage. There is no intimation by any one how
large the edition was, but it is fairly presumable that it was enough for the wants of the societies, now
numbering fifteen thousand members, should they adopt it. Wesley's obvious purpose was to
conform the American societies more fully to the Wesleyan model under his authority, but with not
so much as a dream of a Church, or else he would have enjoined it instead of modestly
recommending it. Simple and indisputable as was the object, it is made to play an important part in
the controversy of 1827-30, as shall be shown.
Thus accoutered, Dr. Coke and his associates, Whatcoat and Vasey, set sail from Bristol at ten
o'clock on the morning of the 18th of September, 1784. He is possessed of his credentials as a
superintendent, the little sketch, the circular letter addressed to the societies, and the Sunday Service,
besides his luggage, including the canonicals, in which, like Wesley and other clergymen, he always
officiated, with his books and papers. The vessel was bound for New York. After a tempestuous
voyage of six weeks they reached their destination, November 3. He spent his time as a godly man
should, in reading and prayer. The life of Xavier, the Catholic missionary, occupied him, as well as
Hoadley on "Conformity and Episcopacy," and Augustine's "Meditations," and, to relieve the