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History Of Methodist Reform, Volume I - Media Sabda Org

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these conversations, Kewley's knowledge of it is easily traced from Magaw, if not Bishop White. In<br />

the now almost forgotten newspaper controversy of Kewley and the <strong>Methodist</strong> preachers in Easton,<br />

Md., of 1806, Kewley fortified himself in every possible way, and it is antecedently probable that<br />

he wrote to Magaw, as he did to Bishop White, and obtained the points which he used, and afterward<br />

embodied in his pamphlet containing the averment that Wesley was privy to the Coke letter to<br />

Bishop White. And if anything were wanting to clinch the argument, it is found in a sermon preached<br />

in Baltimore and published, in 1820, in which Rev. Dr. Wyatt repeats the allegation that Dr. Coke's<br />

proposal to Bishop White was "made with the approbation, if not direction, of Mr. Wesley." Did he<br />

make this declaration solely on Kewley's pamphlet? It cannot be known, but if he did it evinces<br />

confidence on his part in the veracity of Kewley; but the probabilities are that he had collateral<br />

evidence, as he does not give Kewley as his authority. And, finally, Dr. Coke, in the letter to Bishop<br />

White, says farther, "I am conscious of it that secrecy is of great importance in the present state of<br />

the business, till the minds of you, your brother bishops, and Mr. Wesley be circumstantially<br />

known." The implication here is indubitable that he had mentioned it to Wesley; but he was not<br />

prepared to act until his mind should be "circumstantially known." And this leads to the gist of a<br />

matter otherwise immaterial: Wesley knew of the Coke proposal, but not of its embodiment in the<br />

letter. It cannot be known to what extent he intended to support Coke in it; but as he was always<br />

open as the day in all his transactions, while Coke was close as the night in many of his, what Coke<br />

says of Wesley's cooperation needs to be largely qualified. The justification for this elaborate<br />

digression is that it establishes one of the fundamental contentions of a tripartite struggle of Coke<br />

and Asbury, with the knowledge, if not the approval, of Wesley, the object of which was, on Coke's<br />

part specially, to circumvent Asbury and restore himself to his lost coordinate position as a "joint<br />

superintendent" with him over the American societies.<br />

Resuming comment upon Coke's letter to Bishop White, the next thing to be observed is that he<br />

declares the affection of the American preachers and people for Wesley, "notwithstanding the<br />

excessive ill usage he received from a few." He refers to the Conference of 1787 in dropping his<br />

name from the minutes, and so abrogating his authority. There can be no doubt that most of the<br />

leading preachers took part in it, understanding that Asbury approved of it, though "mute" himself<br />

as to speech about it, as their attachment to Asbury, whom they personally knew, was greater than<br />

their attachment to Wesley, whom they did not personally know. One of the itinerants present in<br />

1787 affirms in substance that the resolution to drop Wesley's name was passed in the absence of all<br />

the juniors; "when we juniors were admitted it had been done." How Coke regarded it will be seen<br />

when his sermon upon the death of Wesley is considered. It was no doubt a minority act; but it was<br />

the Baltimore Conference, in which were Asbury's trusted partisans, that did it.<br />

In the letter now under analysis Coke informs Bishop White that "between 60 and 70 only out of<br />

the 250 have been ordained elders, and about 60 deacons only." That is to say, only 120 or 130 were<br />

Conference voters out of 250 preachers. As that was in 1791, it is probable that the number of voters<br />

was much less in 1787. It emphasizes Coke's statement that he received "excessive ill usage from<br />

a few." The letter sets before Bishop White the fact that the accretion to the Protestant Episcopal<br />

Church would be 60,000 adults, and this he multiplies by five for families, and these again by<br />

three-fifths, and so he covers about 750,000. "About one-fifth of these are blacks." He names several<br />

obstacles, and then gives the following paragraph: "My desire for a reunion is so sincere and earnest<br />

that these difficulties make me tremble: and yet something must be done before the death of Mr.

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