History Of Methodist Reform, Volume I - Media Sabda Org

ordained Henry Moore and Thomas Rankin, names conspicuous in Methodism on both sides of the
ocean. Tyerman says he thinks these complete the list of Wesley's ordinations.
The correspondence that ensued between Wesley and his brother Charles anent these things in
1785 is tender, but decisive. Reference has already been made to it. Tyerman says of it: "Wesley
failed to grapple with his brother's question; or rather, he declined. Charles' point evidently was the
same as Lord Mansfield's — 'Ordination was separation.' No doubt this was strictly accurate. Wesley
was too keen-sighted not to see it; but he was too much of a churchman to acknowledge it. He felt
himself unable to reply to his brother's argument; and therefore really did not attempt to reply at all."
[15]
It helped on the divisions which occurred after his decease, provoked by the Deed of Declaration.
Ordination and the administration of the ordinances were not assented to. Pawson says: "Had the
preachers after his death only acted upon his plan, and quietly granted the people who desired the
[16]
sacraments that privilege, no division would have taken place." He, however, was one of the
ordained and strongly prejudiced in favor of all Wesley did, and stands alone among the preachers
in the opinion that Wesley meant to ordain bishops when he laid hands on Coke and Mather — "In
order therefore to preserve all that was valuable in the Church of England, among the Methodists,
he ordained Mr. Mather and Dr. Coke bishops. These he undoubtedly designed should ordain others.
[17]
Mr. Mather told us so at the Manchester conference of 1791." But the English preachers would
not have it, so that it was not until 1795 that the administration of the ordinances was authorized by
the Wesleyan Conference, and it was not until 1836 that ordination by imposition of hands was
enacted and became the "standing rule and usage in future years." Let Tyerman as the most impartial
of Wesley's biographers close the case for the nonce. Logically, the ordinations made Wesley a
Dissenter: "Wesley refuses to acknowledge this; but feeling the impossibility of the thing, he
declined to attempt refuting it. With great inconsistency, he still persisted in calling himself a
member of the Church of England; and, as will be seen, to the day of his death told the Methodists,
that if they left the Church they would leave him. All things considered this is not surprising; but it
was absurd. Great allowance must be made for Wesley; but to reconcile Wesley's practice and
profession in this matter, during the last seven years of his eventful life, is simply impossible."
The year 1784 was not memorable except for these dual events just considered. Wesley continued
his unexampled labors for a man of eighty-one, traveling, preaching, writing, and publishing. Among
the last was "The Sunday Service for the Methodists in America," or his abridgment of the Prayer
Book which Coke carried with him to America in the printed sheets, perhaps, as more portable for
a long sea-voyage. It plays a most important part in the Wesley-Coke entanglement, as will be seen
in the future.
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