History Of Methodist Reform, Volume I - Media Sabda Org
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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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[8] 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 [9] 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 [10] 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

monotony, the "Pastorals" of Virgil, and, above all, his Greek New Testament. Disembarking, the three were met and conducted to the house of Stephen Sands, a member and trustee of the John Street chapel. John Dickins, the city preacher, was introduced, and as he was book agent and a leading preacher, Coke disclosed to him, Stevens says, "the scheme which he brought from Wesley. Dickins, being one of the Fluvanna brethren, emphatically approved it; and requested that it might at once be announced to the public, assured that it would be received with joy. Coke deemed it expedient to disclose it no further till he could consult Asbury." Stevens gleaned this information probably from Coke's Journal, which Hampson cites to the effect that he opened Wesley's plan to a preacher in New York (Dickins it was), that he highly approved it, and, Coke adds, "he pressed me earnestly to make it public, because, as he justly observed, Mr. Wesley had determined the point, and therefore it was not to be investigated, but complied with." W. S. Stockton, the father of lay-representation in America among laymen, in the Methodist Protestant of December 28, 1844, points out that this "plan" could be no other than the "little sketch," and no one can doubt it. It is initial of the Christmas Conference business, and for its further full analysis a new chapter is demanded. *************************************

monotony, the "Pastorals" of Virgil, and, above all, his Greek New Testament. Disembarking, the<br />

three were met and conducted to the house of Stephen Sands, a member and trustee of the John<br />

Street chapel. John Dickins, the city preacher, was introduced, and as he was book agent and a<br />

leading preacher, Coke disclosed to him, Stevens says, "the scheme which he brought from Wesley.<br />

Dickins, being one of the Fluvanna brethren, emphatically approved it; and requested that it might<br />

at once be announced to the public, assured that it would be received with joy. Coke deemed it<br />

expedient to disclose it no further till he could consult Asbury." Stevens gleaned this information<br />

probably from Coke's Journal, which Hampson cites to the effect that he opened Wesley's plan to<br />

a preacher in New York (Dickins it was), that he highly approved it, and, Coke adds, "he pressed me<br />

earnestly to make it public, because, as he justly observed, Mr. Wesley had determined the point, and<br />

therefore it was not to be investigated, but complied with." W. S. Stockton, the father of<br />

lay-representation in America among laymen, in the <strong>Methodist</strong> Protestant of December 28, 1844,<br />

points out that this "plan" could be no other than the "little sketch," and no one can doubt it. It is<br />

initial of the Christmas Conference business, and for its further full analysis a new chapter is<br />

demanded.<br />

*************************************

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