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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Returning to Dr. Stevens' historical felicitation, let the sentences be repeated "ecclesiasticism and hierarchism to receive a shock under which they might reel for a while, but only to fall sooner or later, to their proper subordination or desuetude." To what does he refer? Manifestly to the English Church and its American branch, particularly in its national character. His exultation is over — "a great nation without a state religion." It would have been opportune, if he had been in rhythmic mood, to have cited the well-known couplet crystallizing the idea: "A Church without a Bishop, And a state without a King." Yet he labors more successfully than any other Methodist historian to prove that the Methodist Episcopal Church is the legitimate successor of the Church of England in America, and gloats over it as though it were an achievement of which to boast. And upon what is it based? Upon the trivial circumstance that Coke got to America, and the Conference of December 25, 1784, was organized about six weeks before Bishop White succeeded in securing "consecration" in England, though Seabury secured his as Bishop of Connecticut from the non-jurors of Scotland on the 14th of November, or about six weeks before Dr. Coke ordained Asbury a "General Superintendent." The veriest "mint and anise and cummin"! It is coveted eagerly, as a child covets its rattle. No disrespect is intended, and there is a reason for it; the éclat of Episcopacy must be secured, not as another example of it in church government, but as the first example of it — "Apostolical Succession," laughed to scorn by them in their millenary brethren of the "historic Episcopate," but seriously maintained for Wesley's succession, as having priority in a Methodist line. The latest of this class of writers, Dr. Tigert, joins hands with Dr. Stevens, and caps a chapter with the most unqualified deliverance of the kind yet recorded by these enthusiasts of Episcopacy; not surely "a moderate Episcopacy" such as Thomas Ware tells the fathers of 1784 thought they were inaugurating, but a true succession to the Church of England in America. And that it may be seen that the case has not been overdrawn, let space be given for the whole of this summation, so conclusive, the author thinks, that he cites the nervous words of Stevens: "The man who gainsays such evidence must be given up as incorrigible. There can be no reasoning with him." Tigert says: "The one ground of the use of the term 'Episcopal' in the name of our churches [North and South he means] is generally overlooked. The word does not imply simply that the government is episcopal as distinguished from presbyterian or congregational. Asbury and his coadjutors, and our early English membership, were Episcopalians; and history will sustain the point that our name meant to indicate the organization on scriptural principles of the first (and therefore at that time the one) Episcopal Church on the American continent. Hitherto the American Methodists had received the sacraments from the English clergy resident in the colonies, and regarded themselves as members of that Church. In 1784, when the Methodist Episcopal Church in America was organized, neither the English nor the Protestant Episcopal Church existed here in legal or complete organic form. The American Methodists, by the help of Mr. Wesley, therefore organized themselves into an American Episcopal Church, taking the name and style already indicated. They regarded themselves as the successors of the old Church, then defunct, and entered upon their work accordingly. The Methodist Episcopalians still adhered 'to the doctrines and discipline of the Church of England,' and this historical truth is fittingly embalmed in the parchment of their first bishop. American Methodism, according to the design of its founders, has for more than a century approved itself as the great

popular Episcopal Church of America." Quoting now from Stevens the argument is clinched: "The Methodist Bishops were the first Protestant Bishops, and Methodism was the first Protestant Episcopal Church of the New World; and as Mr. Wesley had given it the Anglican Articles of religion (omitting the seventeenth on predestination), and the liturgy wisely abridged, it became both by its precedent organization and its subsequent numerical importance the real successor to the Anglican Church in America." [6] This, as late as 1894, does not augur hopefully that a cure will ever be effected of such writers, but if these brethren ever hope to gain the respect of such historians as Bancroft, and others who may be called upon to wade through such ecclesiastical twaddle, they will abandon the puerile business and put the defense of Methodist Episcopacy upon other grounds. It also shows how much something like an exhaustive History of Methodist Reform is called for, that the whole class of facts which are studiously ignored shall not be lost by the simple dictum of such writers on the principle that constant reiteration finally secures belief. And it is apropos that this volume should close with the line of thought traversed as a preparation for final assault upon the errors of its presumptions in the controversy of 1827-30. It is also germane to observe that no religious denomination in the United States, the Romish Church excepted as a claim inherent in their system, has done so much tentative work looking to a quasi-recognition of it as a National Church as the Methodist Episcopal Church. The proofs will be incidentally discovered as advance is made in the second volume. *************************************

popular Episcopal Church of America." Quoting now from Stevens the argument is clinched: "The<br />

<strong>Methodist</strong> Bishops were the first Protestant Bishops, and Methodism was the first Protestant<br />

Episcopal Church of the New World; and as Mr. Wesley had given it the Anglican Articles of<br />

religion (omitting the seventeenth on predestination), and the liturgy wisely abridged, it became both<br />

by its precedent organization and its subsequent numerical importance the real successor to the<br />

Anglican Church in America." [6]<br />

This, as late as 1894, does not augur hopefully that a cure will ever be effected of such writers,<br />

but if these brethren ever hope to gain the respect of such historians as Bancroft, and others who may<br />

be called upon to wade through such ecclesiastical twaddle, they will abandon the puerile business<br />

and put the defense of <strong>Methodist</strong> Episcopacy upon other grounds. It also shows how much something<br />

like an exhaustive <strong>History</strong> of <strong>Methodist</strong> <strong>Reform</strong> is called for, that the whole class of facts which are<br />

studiously ignored shall not be lost by the simple dictum of such writers on the principle that<br />

constant reiteration finally secures belief. And it is apropos that this volume should close with the<br />

line of thought traversed as a preparation for final assault upon the errors of its presumptions in the<br />

controversy of 1827-30. It is also germane to observe that no religious denomination in the United<br />

States, the Romish Church excepted as a claim inherent in their system, has done so much tentative<br />

work looking to a quasi-recognition of it as a National Church as the <strong>Methodist</strong> Episcopal Church.<br />

The proofs will be incidentally discovered as advance is made in the second volume.<br />

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

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