History Of Methodist Reform, Volume I - Media Sabda Org

authorized to "set apart" their beloved Asbury as a "joint superintendent" with himself. Mr. Wesley
had at last responded to their entreaties for ordination and the sacraments. It was a strong point. It
was what the Fluvanna men had long been urging, and the Asbury men were equally anxious, so that
it should be Episcopally done. They were agreed anent this as a necessity of their situation. Coke
advanced cautiously, keeping Wesley well in front of him, for that was another vital point.
It has been seen how a letter from Wesley through Asbury quelled disaffection and was an end
of all strife. He had sent over by Coke a Sunday Service adapted to America; a prayer book, with
articles of religion and forms for ordaining, not bishops, priests, and deacons, but superintendents,
elders, and deacons. It meant about the same thing, Coke likely suggested. And since he had
conferred with Mr. Asbury, and saw the actual condition of things in America, it had occurred to him
that what they needed, seeing he had come with full authority and Mr. Wesley was three thousand
miles away, was to be organized into a Church and go on in an independent career subject to the
authority of Wesley, under him and Asbury, in matters of church government. Indeed, he was quite
sure that there would be no difficulty about it so far as Wesley was concerned, for did not the letter
say that they were "now free to follow the Scriptures and the primitive church"? It may be that the
"little sketch" was now in his side coat-pocket. But had he not been acting for Mr. Wesley in Ireland,
and often in England assumed what he was not authorized to do? It has been found that he often did,
and was chided and rebuked for it. Stevens says that it is certain that the following of the preachers
were present: Garrettson, Gill, Ellis, Cole, Ivy, O'Kelly, Hagerty, Reed, Cromwell, Lambert, Dickins,
Glendenning, Poythress, Everett, Black of Nova Scotia, Phoebus, and Ware. And Lednum gives a
conjectural list of others who from contiguity of territory are assumed to have been present. Among
these are found Dromgoole, the senior of them all, having traveled ten years, Peddicord, Cox,
Forrest, Bruce, Hickson, Moriarty, and others not so conspicuous in history.
In order of time Stevens puts the organization of the Conference into an Episcopal Church, first,
and the recognition of Coke and Asbury as superintendents, second. There is no evidence of this,
however, and it does not seem antecedently probable, for after they had become an Independent
Church the question of Wesley's appointment of Coke and the authority to set apart Asbury for a
joint position had lost its significance. However, Stevens proceeds, "Asbury declined ordination to
the superintendency, unless, in addition to the appointment of Wesley, his brethren should formally
elect him to the office. Coke and he were unanimously elected superintendents." Thus the pregnant
events of the Conference are set forth. As to the latter act the testimony is inextricably mixed.
Stevens makes his averment on the statement of Lee's "History," but Lee was not present. Whatcoat,
who has left in his Journal the most specific account, does not mention the election. He furnishes one
item of legislation, however, no one else gives. He says, "On the 24th we rode to Baltimore; at ten
o'clock we began our Conference, in which we agreed to form a Methodist Episcopal Church, in
which the Liturgy (as presented by the Rev. John Wesley) should be read, and the sacraments be
administered by a superintendent, elders, and deacons, who shall be ordained by a presbytery, using
the Episcopal form, as prescribed in the Rev. Mr. Wesley's prayer book. Persons to be ordained are
to be nominated by the superintendent, elected by the Conference, and ordained by the imposition
of the hands of the superintendent and elders; 'the superintendent has a negative voice.' " The italics
are his own. In the first instance they refer to the fact contained in the suppressed portion of the
circular letter, for the matter of the prayer book was submitted to the Conference and it was accepted,
though the use of it soon fell into desuetude with the newly organized Church. This is the more