Chapter 3

EARLY YEARS OF THE METHODIST EPISCOPAL CHURCH

January 3, 1785-December 8, 1789

            At the Christmas Conference, which was held in Lovely Lane Chapel, Baltimore, beginning December 24, 1784, one of the first acts of the newly formed Methodist Episcopal Church was to provide for the beginning of Cokesbury College. They took up a collection for the college, receiving 45 pounds and 16 shillings. Thus Coke and Asbury drew up the following plans for erecting the college.

                                                            BALTIMORE, MARYLAND January 3, 1785

            A plan for erecting a college, intended to advance religion in <st1:country-region>America</st1:country-region> , to be presented to the principal members and friends of the Methodist Episcopal Church:

The College is to be built at Abingdon, in Maryland, on a healthy spot, enjoying a fine air and very extensive prospect. It is to receive for education and board the sons of the elders and preachers of the Methodist Church, poor orphans, and the sons of the subscribers and of other friends. It will be expected that all our friends who send their children to the college, will, if they be able, to pay a moderate sum for their education, and board; the rest will be taught and boarded, and, if our finances will allow it, clothed, gratis. The institution is also intended for the benefit of our young men who are called to preach, that they may receive a measure of that improvement which is highly expedient as a preparative for public service. A teacher of the languages, with an usher, will be provided, as H'l  also an English master to teach with the utmost propriety both to read and speak the English language; nor shall any other branch of literature be omitted which may be thought necessary for any of the students. Above all, special care shall be taken that due attention be paid to the religion and morals of the children; and to the exclusion of all such as continue of an ungovernable temper.

The college shall be under the presidentship of the Superintendents [Asbury and Coke.]

of our Church for the time being; and it is to be supported by yearly collections, throughout our circuits, and any endowments which our friends

January 3, 1785

may think proper to give and bequeath, consistently with the laws of the respective States in which they are made. The buildings, if it please God, will be begun in next June, and the subscribers are desired to send in their subscriptions, as far as it is convenient, to any of our ministers or preachers in the intermediate space; but wherever it is inconvenent we will most cheerfully wait the subscriber's time.

Three objects of considerable magnitude we have in view in the erection of this college.

The first is a provision for the sons of our married ministers and preachers.

The wisdom and love of God have now thrust out a large number of laborers into his harvest; men who desire nothing on earth but to promote the glory of God by saving their own souls and those that hear them. And those to whom they minister spiritual things are willing to minister to them of their carnal things; so that they have food to eat and raiment to put on, and are content therewith.

A competent provision is likewise made for the wives of married preachers, and an allowance over and above for their little children.

Yet one considerable difficulty lies on those that have boys, when they

are grown too big to be under their mother's direction. Having no father to govern and instruct them, they are exposed to a thousand temptations. To remedy this is one motive that induces us to lay before our friends the present plan; that these little ones may have all the instruction they are capable of, together with all things necessary for the body.

In this view, our college will become one of the noblest charities that can be conceived. How reasonable is the institution? Is it fit that the children of those who leave wife and all that is dear to save soul or body? Ought we not to supply what the parent cannot, because of his labors in the Gospel? How excellent would be the effect of this institution? The preacher, eased of this weight, can the more cheerfully go on in his labor, and perhaps many of these children may hereafter fill up the place of those that shall rest from their labors.

The second object we have in view is the education and support of poor orphans, and surely we need not enumerate the many happy consequences arising from such a charity. Innumerable blessings center in it. Not only the immediate relief of the objects of our charity, but the ability given them, under the providence of God, to provide for themselves through the remainder of their lives.

The last, though, perhaps, not the least, object in view is the establishment of a seminary for the children of our competent friends, where learning and religion may go hand in hand; where every advantage may be obtained which may promote the prosperity of the present life, with- out endangering the morals and religion of the children through those temptations to which they are too much exposed in most of the publicschools. This is an object of importance indeed, and here all the tenderest feelings of the parent's heart range on our side.

But the expense of such an undertaking will be very large, and the best means we could think of at our late Conference to accomplish our design was, to desire the assistance of all those in every place who wish well to the work of God; who long to see sinners converted to God, and the Kingdom of Christ set up in all the earth.

All who are thus minded, and more especially our own friends who form our congregations, have an opportunity now of showing their love to the Gospel. Now promote, as far as in you lies, one of the noblest charities in the world. Now forward, as you are able, one of the most excellent designs that ever was set on foot in this country. Do what you can to comfort the parents who give up their all for you, and to give their children cause to bless you. You will be no poorer for what you do on such an occasion. God is a good paymaster. And you know in doing this you lend unto the Lord; in due time he shall repay you.

Thomas Coke Francis Asbury

John Atkinson, Centennial History of American Methodism, 187-90

This letter served as a preface to the book that Asbury edited and had printed. There is no date. In the letter to Ezekiel Cooper of December 31, 1801, Asbury refers to books he had published. This was probably one of those. It was called The Causes, Evils and Cures of Heart and Church Divisions.

                                                                        [1785] [Not certain as to date. Glendinning refers to it in 1794; therefore, it was written before that date.]

 [To the ministers and members of the Methodist Episcopal Church}

Dear Brethren:

In the course of my reading, some years ago, I met with an old book, written by a worthy pastor in the church, Mr. Jeremiah Burroughs, on Heart Divisions, the Evil of our Times. Feeling at that time the pain of a partial separation in spirit and practice from some who were as my brethren and sons in the gospel, that book proved as a balm and a blessing to my soul. I saw so clearly the evil consequences of a division, and how good and pleasant a thing it is for brethren to dwell together in unity, that I began to abridge my obsolete, but valuable book, [A note to "A Sermon on the Unity of the Christian Church" by William Glen- dinning in 1794 says, "Soon after I had written this Sermon, there fell into my hands a small treatise on the Causes, Evils and Cures of Heart and Church Divisions, extracted from the writings of two great divines of the last century, and published by Mr. Francis Asbury, and by him earnestly recommended to the Methodists. In which recommenda- tion I most heartily concur, with this difference only-that whereas he recommends it to the Methodists in particular, I would, with equal warmth, recommend it to all professing Christians of every denomination. And especially would I wish every reader to pay a particular regard to what is contained in the fifth Direction, which begins in Page 90, and concludes in Page 106. Here he will meet with the same sentiment, I have just touched on, treated more fully-and which gave rise to this Note in the margin." (See also references in Asbury's Journal, November 11, 1780; October 27, 1781;November 16, 1782.) The book was not included in the list of books published from 1790-94 (Phoebus, Beams of Light, 263) and therefore was earlier. There was a great interest in publishing books after the conference of 1784.(SeePhoebus.)]

and earnestly wished, prayed, and strove for unanimity.

January 14, 1786

Soon after, I met with another old book, entitled The Cure of Church Divisions; writen by that venerable servant of God, the John Wesley of his day, in wisdom, affection, zeal, and a pacific spirit; I mean, Mr. Richard Baxter, of precious memory. Being highly pleased with his evangelical sentiments, I concluded to make an extract from both, not doubting but it might be of great service to the church of Christ.

And now I recommend it to all ministers of the gospel, and professing Christians of every denomination, into whose hands it may come, be- seeching them to read it carefully, and with much prayer, that they may cultivate a spirit of unity and brotherly love.

I remain, dear brethren, your servant for Christ's sake,

Francis Asbury

The Causes, Evils, and Cures of Heart and Church Divisions, Nashville Public Library

Asbury shows his usual concern for his parents. He was deeply moved for their spiritual welfare as well as for their physical well-being. They were always in his prayers.

CHARLESTON, SOUTH CAROLINA

January 14, 1786 [To his Parents}

My dear Parents:

If Providence will so dispose of us as that we shall not see each other in time, let us live for eternity, and labour to meet in Glory. I comfort myself that while the Doctor [Coke] lives, and remains in <st1:country-region>England</st1:country-region> , I shall insure you a friend. 0 that you would each of you live to God, and press after holiness; that your title and qualification for heaven may be good.

            I enjoy great health for this climate, and my labours. I love my European friends. I cannot write to them all; but salute them in the Lord. At the earnest request of the Doctor, and for Mr. Wesley's Magazine, I have been at the trouble to have my picture [.Asbury had several pictures made.] drawn. I intend to send it to the Doctor to be engraved, and then to be returned to you. I should have thought this high vanity in me, had it not been done on these considera- tions. Remember for many years, I lived with, and laboured, and prayed for you. I, at this distance of time, and place, care for, and send to your relief, and cease not night and day to pray for you, who am as ever your most unworthy, but dutiful son in the Lord,

                                                Francis Asbury

Drew University Library

There are two letters to George Washington, one before he became President and the other afterward. Asbury had friendships among many of the notables of his time. He was a visitor in the homes of several governors and senators.

                                    ALEXANDRIA, VA.

                                    April 24, 1786

[To His Excellence General Washington Mount Vernon] [This was written to General Washington before he became President. The sermons may have been those of Wesley. Asbury distributed these. Asbury evidently passed near Mount Vernon coming from Petersburg by Manakintown, Virginia. He preached on Sunday, the twenty-third, in Alexandria in the courthouse and in the evening in the Presbyterian Church. While in Alexandria he set on foot a subscription and drew a plan for a meeting-house. (See Journal, April 23, 1786.]

Honoured Sir:

Give me leave to present you with one of our Prayer Books, and another to your Lady. Please to accept the Sermons also to your candid perusal.

 Receive them as a small token of my great respect and veneration for your

Person-

                                    who am your most obedient friend and servant

                                    Francis Asbury

                                    Historical Society of Pennsylvania

Little is known of the offer of John Dickinson. The letter is interesting in that one wonders what it was.

                                    COKESBURY, MARYLAND

                                    December 10, [1786][ Date of year, evidently, 1786, as Thomas Foster was                                    presiding elder that year. ]

[To John Dickinson}[ Layman, Wilmington, Delaware. John Dickinson (1732-1808), son of Samuel Dickinson, was bom in Maryland and is called "The Penman of the Revolution." His "brilliant legal mind and eloquence were prime forces in the establishment of the American nation." He helped to found Dickinson College, which was named for him- He studied law at Middle Temple in London and was a lawyer in London. In pamphlets before the Revolution he appealed to reason to avert a break with <st1:country-region>England</st1:country-region> . He voted against the Declaration of Independence and declined to sign the document. However, when the decision to fight was later made, he took up arms with <st1:country-region>America</st1:country-region> . He later served as president of Delaware and later as president of Pennsylvania. (Delaware was formerly part of Pennsylvania.) He was a powerful influence in the Continental Congress of 1787. He had been a slave owner but became opposed to slavery and freed his slaves. He was a Quaker and is buried in the Friend's Meetinghouse yard at Fourth and West streets, Philadelphia. (From Delaware, a Guide to the First State, Viking Press, 1938.) (Jacob S. Payton.)]

Dear Sir:

I have seriously considered your generous offer in favour of Cokesbury and judge that to grant bargains and sell would be the readiest way.  Thomas White,[ 8 Judge Thomas White in whose home near Whitleysburg, Delaware, Asbury found sanctuary. (See Journal, November 9, 1778; Lednum's History of the Rise of Methodism, 267-71.) The judge was among the ten laymen appointed chartered trustees of Cokesbury. (See Armstrong, Old Baltimore Conference, 89.) (Jacob S. Payton.)]

 Allan McLane,[ 9 Allan McLane, a resident of Smyrna before he moved to Wilmington, Delaware; where he became a prominent layman during Asbury's visit there. (See Hallman History of Asbury Church, Wilmington, ed. John D. C. Hanna, 1889, 116.) (Jacob S. Payton.)]

and Francis Money[Francis Money, unknown.] will purchase from you at any time and give a special bond to myself and another or two members of the Conference, to apply the money arising as they shall be directed.

We have upon the charitable part of the institution two young men grave and pious, one that acts as a teacher, who lost by accident one of his legs, and who promises to make a valuable teacher; the other a backward youth after smoothing his language, may be of publick service, only learning to speak the English. One son of a preacher, whose father is in the vineyard. One so poor orphan, the son of a very pious man and woman that I must rest from their labours.[ 11 He would help the old people with their burdens.]

 We meet with many difficulties at'. this time. I do expect that we shall enter very largely into the charitable design, we only want to be just and then we wish to be very generous. I' hope this will prove the noblest charity that ever presented itself to your!! view. This letter comes by the hands of one of my presbyters that will deliver it himself. I am with great respect, your sincere friend and servant.. Francis Asbury 

P.S. We have a second orphan son to a local preacher family of New York.,

P.S. Anything desired as to time and place of preaching near your mansion;

house in Little Creek or wherever it may be, please to communicate to:

Thomas Foster (who I suspect will reside in Wilmington for sometime), the bearer of this letter. I am now hasting to <st1:country-region>Georgia</st1:country-region> . I am with kind,! respects to your lady and well wishes of your family. I ask pardon for not! taking time of notice of your kind letter.

                                    Historical Society Pennsylvania

March 25,1787

            In some ways this letter represents the issue over which American Metho- dism broke with John Wesley. Wesley still felt he had the right to tell the American preachers what to do. It is clear here that Asbury still accepted his authority and wrote to Whatcoat advising him. However, the outcome at the General Conference was decidedly different than Wesley and Coke expected. The conference did not elect Whatcoat.

                                                CHARLESTON, SOUTH CAROLINA

                                                March 25, 1787 [Though this letter has been dated 1789,                                                     it is evidently March 25, 1787. Asbury was not in Charleston                                                           on March 25, 1789; but he was there in 1787.]

[To Richard Whatcoat}

My dear Brother:

Hereby I inform you[Wesley in a letter to Coke, September 6, 1786, says, "I desire that you would appoint a General Conference of all our preachers in the United States, to meet at Baltimore on May 1st, 1787, and that Mr. Whatcoat may be appointed superintendent with Mr. Francis Asbury." (Jesse Lee's A Short History of the Methodists, 124.) Coke invited the preachers from the West Indies. Coke indicates (Journal, 1793) that on reaching the country in March, 1787, he was coolly received by Asbury. On arriving at the conference he was rebuked by the preachers. He had to pledge himself to "do so no more."]  that Mr. Wesley has appointed you a joint Superintendent with me. I can, therefore, claim no superiority over you: the way will be for you to come after me through the whole continent if called, but through the States without all doubt. The best method will be to go out to the Ohio, upon a plan I have laid out for myself, and return to the Springs; there I will meet you and form a plan for our future work. The mode of appointment is not approved of, though many of us by no means object to the person. I am, with respect,

                                                Yours as ever,

                                                Francis Asbury

                                                William Guirey, The History of the Episcopacy in Four Parts,

                                                338-39, Rare Book Collection, Library of Congress

A Letter of James O'Kelly to an Unnamed Person

This letter from O'Kelly to an undesignated person is most important.

Asbury makes no mention in the Journal of why the conference, which had been listed in the Minutes of 1786, to be held at Petersburg, June 19, 1787, was not held there. On that date he was in New York State; however, the conference was held at Rough Creek, Virginia, at William White's on April 19. Three thousand people were said to have been present for the meeting on Sunday. Some kind of meeting seems to have been held in Richmond on April 25 or 26. O'Kelly refers to Richmond.

Coke had written to O'Kelly before this. At the General Conference of 1787 Coke was accused of "writing improper letters to some four preachers, such as were calculated to stir up strife and contention among them." Coke had been relaying information to Wesley. The issue of Wesley's control of American Methodism was at stake. For most of ten years when O'Kelly was in Southside, Virginia, a large part of which he was presiding elder, he was the antagonist of Asbury. However, he was supporting Asbury at the time of this letter. Wesley had given an order to convene all the preachers in Baltimore, May 1, 1787; and this accounts for the fact that the regular conferences were not held on the dates set,

Asbury makes slight reference to the Baltimore Conference in the Journal. " We had some warm and close debates in Conference, but all ended in love and peace. After much fatigue and trouble, our Conference ended on Monday the 6th of May." When the conference opened. Coke was in the chair. He opened the new commission from Wesley and read it. The conference had been convened by order of Wesley, and he recommended that Richard Whatcoat should be ordained a superintendent for <st1:country-region>America</st1:country-region> and that the appointment of Freeborn Garrettson as superintendent for Nova Scotia and in the British Dominion should be recognized. It was already seen that the issue was one of British control.

Whatcoat's Journal, Lee's History, and O'Kelly's Apology give information on the debate. O'Kelly says that the matter was opened at Rough Creek, Virginia, and that he opposed the ordination of Whatcoat as superintendent. O'Kelly says, "The chief speakers on the subject were Thomas Coke and James O'Kelly." Asbury was opposed to Wesley's order but kepi himself in the background. O'Kelly says, "I spoke after this manner: that, the free people of <st1:country-region>America</st1:country-region> were exceedingly jealous of the growing body o, Methodists, because of the European heads. Moreover, I did not consider the person [Whatcoat} adequate to the task because of his age; and that also he was a stranger to the wilderness of <st1:country-region>America</st1:country-region> , etc. Above all I urged that two heads would produce two bodies. Francis [Asbury} prepared for this Baltimore Conference to decide the dispute."

At the General Conference in Baltimore, Coke pressed the order o Wesley. The preachers were strongly opposed. After much discussion a/ii some heat a motion was made to remove Wesley's name from the roll. 1 was carried. Then they criticized Coke. Coke agreed to sign an instrument o abdication (see the instrument at the end of the letter). Wesley's name disappeared from the Minutes. O'Kelly's argument carried in reference. Whatcoat, though Asbury had already notified Whatcoat in the above letter that they would meet at Warm Springs in Virginia "and we will make out, plan for your route through the continent." As a result of the conference Asbury really became, as Atkinson says, "the governing mind of America Methodism." Jesse Lee says, " We then wrote a long and loving letter to Mr, Wesley, and requested him to come over to <st1:country-region>America</st1:country-region> and visit his spiritual children."

In 1789 Wesley's name was reinstated in the Minutes but not as before. It was in answer to the first question, "Who are the persons that exercise the Episcopal offices in the Methodist Church in Europe and <st1:country-region>America</st1:country-region> ? Answer, John Wesley, Thomas Coke, and Francis Asbury, by regular order and succession." However, this question was followed by another, "Who has been elected by the unanimous suffrage of the General Conference to superintend the Methodist Convention in <st1:country-region>America</st1:country-region> ? Answer, Thomas Coke and Francis Asbury." This is recorded by Stevens in his History of the Methodist Episcopal Church.

The O'Kelly letter is an important link in the whole story of O'Kellyism and the Methodist Church, and throws considerable light on the conference of 1787 though it was written in April before the conference in May.[See Edward J. Drinkhouse, History of Methodist Reform and Methodist Protestant Church, I, xxvi, xxvii, for his account of these facts.]  The letter is badly defaced.

                                                April-,1787

My dear Brother:

Grace, mercy and peace be multiplied unto thee. I thank my God upon every remembrance of our dear zealous faithful elders, who have a good report from every quarter. You are called not only to be a saint but a shepherd to feed the church of God. May the Lord give us one mind and way.

Since I received the Doctor's letter with a copy of Mr. Wesley's likewise, so many alterations of conference occasioned thereby, my fluctuating mind hath been like the troubled sea. Our sudden and unexpected call to Baltimore [15 Ordination of Richard Whatcoat, which did not occur.] to confer on a point predetermined, causes the cogitations of my head to rob me of many moments of quiet rest that nature lawfully demands. Surrounded with ideal difficulties I stand, sensible of the agreement and disagreement of my ideas, but the difficulty lies in the ---- station. Often have felt my --- judgment ---- Reasoning called for discerning ideas, yet my judgment (as final) undetermined. Desire that my mental ideas may be really understood by you my brother. Hope you will make the matter in debate, a matter of your deep meditation and prayer to the fountain of light. My dear, our work is not temporary but for future ages, yea even for eternity. Man is fallible, his brain capable of a collection of different ideas which are but speculative, difficult to deter- mine on responsible ---.

Therefore it will not be [line badly defaced] who is ready to judge the quick and dead; respecting sheep whom we've begotten by the word; over whom the Holy Ghost hath made us (not the preachers in Britain) [ The reference to the British preachers is rather sharp.] ourselves. I say we cannot trust any man's opinion in matters so important without a reasonable inference.

            When matters are thus confused and ideas complex, my council is, to listen to the voice of reason, yea where Revelation is silent, listen to the [voice of] God. Here are men of understanding, let reason ---- Good Heavens! Who can be able to account for ---- from a little ----.

            What may men be ---- hearkens to others without consulting their own reason. Even to believe man to be infallible and bread and wine to be real body and blood. Reason-0, what a gift to fallen man? This is the light that dear Jesus gives to all born into the world; if they live to be capable of using of it they find it arising with the light of nature as ideas of good and evil appear.

            My dear, I am no great proficient in reasoning, but it needs no great Logician to judge plain matter of fact. Inferences can be filled without a Syllogism at all.

            The want of consistency is a proof to me that the inference is not right. When we, by the directions and consent of our conference commenced a church-we gave to our presidents a sort of kingly power, viz. A negative; which is able to oppose our strong affirmative. We hitherto have acted obediently, as sons. I have not abused our liberty nor opposed theirs. The question is. Shall we give all the power incorporated in us and agree that if the Doctor and Brother Asbury [agree] it is enough, putting nothing to vote if possible, to help --- (I suppose) that unless you two are suted [?] [your] conferences no vote or voice. Mr. Wesley, whom he foreknew, him [Richard Whatcoat.  O'Kelly uses strong language.] hath he predestinated, called and chosen without any further approbation. If this is given up, then (as D. Coke said) away to thy tents dear American preachers, after a long struggle thro' wars and famine, peril and naked, feeding a few frightened sheep driven about. You've no lot in the matter while our elder Brethren are planning beyond the water, we may be in our circuits waiting for further orders: and, for our consolation, they may say by us as the oppressors do by the slaves, "They have nothing to do but work eat and sleep. We take care."

            As to the reason arising from ---- said, am not at a loss to see, but the consequence that may follow taxes my mind. When I consider dear Mr. Wesley as the general parent under God of the Methodists so called: (only ---- look back ----[Part of letter torn off.]to their parent[?]). Lo for a bit of bread and a --- providence of God, hath brought us to be priests as the shepherd made a way for the sheep in the wilderness. 0, how loath to gain say or in the least to grieve his righteous soul.[ 19 John Wesley.  O'Kelly is objecting strenuously to Wesley's propositions and lists his reasons.] But what must we do?

The Lord direct.

1. Does he look upon our country preachers to be men of so low breeding as not fit to govern?

2. Or does he think that we are a class of novices, fond of popularity, and so out of love to us, aims to keep us out of the snare of the devil?

3. Or does our dear Father conclude that we are prone to revolt or what he may call rebellion?

4. Or is there any political scheme in it?

If all my propositions are groundless; the Lord deliver me from such surmisings.

            Who are capable of managing our affairs and our children under God ---? Who has stood by them in perils and dangers ? Who can endure hardship better than the Americans? Who will be better received here than ourselves? Let Conference chuse and if dear brother Whatcoat is their choice well. For my part would gladly sit at Mr. Wesley's feet, cleaning his boots, hearing his gracious words. But expecting his time, in time to be short [?] and to give up both ends of the staff, who can tell what will follow?

            Am perfectly willing if Brother Asbury thinks well to chuse one or two superintendents as the work is too great for Brother Asbury to act in con- junction with him as the younger; and all in subordination to Confer- ence, but let our dear preachers have this liberty, to choose their master.

It depends much upon the elders, as many of our dear young faithful preachers would not wish to say much. I intend to contend for the simple faith once delivered to the dear Methodists [God saw] <st1:country-region>Israel</st1:country-region> was a child, God loved him. --- and humble sacrifice --- and faithful. I --- the cause of the poor and oppressed at the ---- of my life. Yet hope always to take counsel in order to add to my courage, know- ledge and in all points confer with my dear Brethren. I ever observe that prudence dwells with wisdom and so finds out witty inventions. Although I was defeated in my aim at Richmond,[O'Kelly was evidently opposed to calling the General Conference.] yet am not out of head nor out of breath. Know there was good done respecting of it there.

            I still love God, as the first day I knew him. I have with pleasure seen Zion in great bloom. Have sacrificed my little all, and the tenderest pledges of God's love on earth as to earthly comforts, viz. my tender wife

 and children. I count not myself dear to myself so that God will make [?] us useful. Whether it be ---- ---- or zeal. God knows. I hope God

hath cleansed my poor heart from unrighteousness; and God wants a servant to labor in the word. Here is poor old Brother O'Kelly. Large add.of40.[Evidently refers to new members.]      

Farewell dear brother. Write a few lines to me.

                        [James O'Kelly][ Not signed.]

Coke's Instrument of Abdication [referred to above in introduction]:

            I do solemnly engage by this instrument that I never will, by virtue of my office as Superintendent of the Methodist Episcopal church, during my absence from the <st1:country-region>United States of America</st1:country-region> , exercise any government whatever in the said Methodist church during my absence from the <st1:country-region>United States</st1:country-region> . And I do also engage that I will exercise no privilege in the said church, when present in the United States, except that of ordaining according to the regulations and laws already existing or hereafter to be made by said church, and that of presiding when present in Conference, and lastly that of travelling at large. Given under my hand, the second day of May, in the year 1787.

                                                Thomas Coke

Witnesses John Tunnell, John Hagerty, Nelson Reed

                                    Edward J. Drinkhouse,

                                    History of Methodist Reform and Methodist Protestant Church, I, 328

N.B. You may show my thoughts and give my love to any of our preachers if you chuse.

            Methodist Historical Society of the Baltimore Conference (Lovely Lane Museum)

            This printed letter, or address, is in the Miscellania Volume of Pamphlets from the private library of George Washington. The collection is now housed in the Athenaeum Library in Boston, Massachusetts. Without doubt Asbury had sent this to General Washington. Asbury had visited Washington in 1786, and he visited him again in 1789. The address has great interest because it is a charter of the philosophy of Coke and Asbury in reference to education. The document goes into detail as to how the college should be run and how the students should behave. The references to play and exercise are rather humorous. The emphasis on Christian education is what might be expected. It would be interesting to know whether Washington contributed to Cokesbury. Since the little volume was preserved so carefully in Washing- ton's library, it is probable that he did make some contribution. Asbury held Washington in great esteem.

                                                NEW YORK

                                                May 18, 1787

            An Address to the Annual Subscribers for the Support of Cokesbury College[23 An Address to the Annual Subscribers for the Support of Cokesbury-College, and to the Members of the Methodist Society to Which Are Added, the Rules and Regulations of the College, by Thomas Coke, LL.D., and Francis Asbury, Superintendent of the Methodist Episcopal Church. (New York: Printed by W. Ross, in Broad-Street. M.DCC.LXXXVII.)]

Dearly beloved in the Lord:

            Through the Assistance of our generous Friends, to whom in behalf of the Conference and ourselves, we return our most grateful Thanks, our College is under cover, and will, we trust, be opened for the Education of Youth, by next Christmas at farthest. The Debts we have contracted by

the considerable Exertions that have been made (notwithstanding the great Benevolence of the Subscribers) oblige us for the present to confine our- selves to a contracted Plan, and to begin with a President, two Tutors and sixty Students. The Students will be instructed in English, Latin, Greek, Logic, Rhetoric, History, and as soon as the proper instruments or Apparatus can be procured, in Geography, natural Philosophy and Astronomy. To these Languages and Sciences shall be added, when the Finances of our College will admit of it, the Hebrew, French, and German Languages.

            But our first Object shall be, To answer the Design of Christian Education, by forming the Minds of the Youth, through divine Aid, to Wisdom and Holiness; by instilling into their tender Minds the Principles of true Religion, speculative, experimental and practical, and training them in the ancient way, that they may be rational, scriptural Christians. For this Purpose we shall expect and enjoin it, not only on the President and Tutors, but also upon our Elders, Deacons and Preachers, to embrace every Opportunity of instructing the Students in the great Branches of the Christian Religion.

            And this is one principal Reason why we do not admit Students indiscriminately into our College. For we are persuaded that the promiscuous Admission of all sorts of Youth into a Seminary of Learning, is pregnant with many bad Consequences. For are the Students likely (suppose they possessed it) to retain much Religion in a College where all that offer are admitted, however currupted already in Principle as well as Practice? And what wonder, when (as too frequently it happens) the Parents them- selves have no more Religion than their Offspring.

            For the same Reason we have consented to receive Children of seven Years of Age, as we wish to have the Opportunity of "teaching their young ideas how to shoot," and gradually forming their Minds through the Divine Blessing, almost from their Infancy, to Holiness and Heavenly Wisdom as well as human Learning. And we may add, that we are thoroughly convinced with the great Milton (to whose admirable Treatise on Education we refer you) that it is highly expedient for every Youth, to begin and finish his Education at the same Place: that nothing can be more irrational and absurd, than to break this off in the Middle, and to begin it again at a different Place, and perhaps in a quite different Manner. And on this Account we earnestly desire that the Parents and others who may be concerned, will maturely consider the last Observation, and not send their Children to our Seminary, if they are not to complete their Education there, or at least make some considerable Proficiency in the Languages, and in the Arts and Sciences.

            It is also our particular Desire that all who shall be educated in our College, may be kept at the utmost Distance, as from Vice in general, so in particular, from softness and effeminacy of Manners.

            We shall therefore inflexibly insist on their rising early in the Morning;

and we are convinced by constant Observation and Experience, that this is of vast Importance both to Body and Mind. It is of admirable Use, either for preserving a good, or improving a bad Constitution. It is of peculiar Service in all nervous Complaints, both in preventing and in removing them. And by thus strengthening the various Organs of the Body, it enables the Mind to put forth its utmost Exertions.

            On the same Principle we prohibit Play in the strongest Terms: and in this we have the two greatest Writers on the Subject that perhaps any Age has produced (Mr. Locke and Mr. Rousseau) of our Sentiments: for though the latter was essentially mistaken in his religious System, yet his Wisdom in other respects and extensive Genius are indisputably acknowledged. The Employments therefore which we have chosen for the Recreation of the Students, are such as are of the greatest public Utility, Agriculture and Architecture; Studies more especially necessary for a new settled Country: and of consequence the instructing of our Youth in all the practical Branches of those important Arts, will be an effectual method of rendering them more useful to their Country. Agreeably to this Idea, the greatest Statesman that perhaps ever shone in the Annals of History, Peter the Russian Emperor who was deservedly stiled the Great, disdained not to stoop to the Employment of a Ship-Carpenter. Nor was it rare during the purest Times of the Roman Republic, to see the Conquerors of Nations and the Deliverers of their Country, return with all Simplicity and chearfulness to the Exercise of the Plough. In conformity to this Sentiment, one of the compleatest      Poetic Pieces of Antiquity (the Georgics of Virgil) is written on the Subject of Husbandry; by the Perusal of which, and Submission to the above Regulations, the Students may delightfully unite the Theory and the Practice together. We say delightfully for we do not entertain the most distant Thought of turning these Employments into Drudgery or Slavery, but into pleasing Recreations for the Mind and Body.

            In teaching the Languages, care shall be taken to read those Authors, and those only, who join together the Purity, the Strength and the Elegance of their several Tongues. And the utmost Caution shall be used, that nothing immodest be found in any of our books.

            But this is not all. We shall take care that our books be not only in- offensive but useful: that they contain as much strong Sense, and as much genuine Morality as possible: as far therefore as is consistent with the foregoing Observations, a choice and universal library shall be provided for the Use of the Students.

            Our annual Subscription is intended for the Support of the charitable Part of the Institution. We have already in our former Address enlarged so fully on the nature and Excellency of the Charity, that little perhaps need be said upon it at present. The relieving our travelling Ministers and Preachers by educating, boarding and cloathing their Sons, is a Charity of the most noble and extensive Kind, not only towards the immediate Subjects of it, but also towards the Public in general; enabling those "Flames of Fire," who might otherwise be obliged to confine themselves to an exceedingly contracted Sphere of Action for the Support of their Families, to carry the Saviour of the Gospel to the remotest Corners of these United States.

            We are not certain whether our Friends in Abingdon will include the Article of Washing for the Students in their Board at 20/. a Year: but we engage to furnish sufficient and convenient Rooms in the College as soon as possible for the Students, that the whole Expence, either in or out of the College, may be reduced to as reasonable a Standard as the Circum- stances of Things will allow.

            The 10/. a Year for Tuition, we are persuaded, cannot be lowered, if we give the Students that finished Education which we are determined they shall have. And though our principal Object is to instruct them in the Doc- trines, Spirit and Practice of Christianity; yet we trust that our College will in Time send forth Men that will be Blessings to their Country in every laudable Office and Employment of Life, thereby uniting the two greatest Ornaments of intelligent Beings, which are too often separated, deep Learning and genuine Religion.

            We are not able to determine at present with minute Exactness the State of our Expences; but we compute that the Debt on the College will amount to a Thousand Pounds at the Time of opening it; and it will require Two Thousand more to complete and furnish it fully, and to lay out the Land which appertains to it, in proper Order.

            The Rules and Regulations with which you are here presented, have been weighed and digested in our Conference: but we also submit them to your Judgment, as we shall be truly thankful for your Advice, as well as your Prayers for the Success of the College, even where the Circumstances of Things will not render it expedient to you to favour us with your Charity: and for this End we shall desire our Elders, Deacons and Preachers, to read this Address and the Rules of the College, to all our Societies through the States. And we shall esteem ourselves happy, if we be favoured with any new Light, whether from the Members of our own Church or of any other, whereby they may be abridged, enlarged, or in any other way improved, that the Institution may be as near Perfection as possible.

We are,

            Dearly beloved in the Lord, Your obliged Friends,

                        And most humble Servants for Jesus' Sake,

                                    Thomas Coke

                                    Francis Asbury

General Rules Concerning the College

1st. A President and two Tutors shall be provided for the present.

2dly. The Students shall consist of

            1. The Sons of Travelling Preachers.

            2. The Sons of annual Subscribers, the Children recommended by those annual Subscribers       who have none of their own, and the Sons of Members of our Society.

            3. Orphans. But,

1. The Sons of the annual Subscribers shall have the Preference to any others, except those of the Traveling Preachers.

2. An annual Subscriber who has no Sons of his own, shall have a Right to recommend a Child; and such Child so recommended shall have the Preference to any other, except the Sons of Traveling Preachers and annual Subscribers.

3. As many of the Students as possible shall be lodged and boarded in the Town of Abingdon, among our pious Friends; but those who cannot be so lodged and boarded, shall be provided for in the College.

4. The Price of Education shall be 10/. per Ann. Maryland Currency.

5. The Price for Lodging and Boarding shall (if practicable) not exceed 20/. per Ann.

6. The Sons of the Traveling Preachers shall be boarded, educated and clothed gratis, except those whose Parents according to the Judgment of the Conference are of Ability to defray the Expense.

7. The Orphans shall be boarded, educated and clothed gratis.

8. No Traveling Preacher shall have the Liberty of keeping his Son on the Foundation any longer than he travels, unless he be superannuated, or disabled by want of Health.

9. No Traveling Preacher, till he has been received into full Connection, shall have a Right to place his Son on the Foundation of this Institution.

10. No Student shall be received into the College under the Age of Seven Years.

Rules for the Economy of the College and Students

1. The Students shall rise at five o'clock in the Morning, Summer and Winter, at the ringing of the College-Bell.

2. All the Students, whether they lodge in or out of the College, shall assemble together in the College at six o'clock, for public Prayer, except in Cases of Sickness; and on any Omission shall be responsible to the President.

3. From Morning-Prayer till Seven, they shall be allowed to recreate themselves as is hereafter directed.

4. At seven they shall Breakfast.

May 18,1787

5. From Eight till Twelve, they are to be closely kept to their respective Studies.

6. From Twelve to Three, they are to employ themselves in Recreation and Dining:-Dinner to be ready at One o'clock.

7. From Three till Six, they are again to be kept closely to their Studies.

8. At Six they shall Sup.

9. At Seven there shall be public Prayer.

10. From Evening-Prayer till Bed-time they shall be allowed Recreation.

11. They shall all be in Bed at Nine o'clock, without fail.

12. Their Recreations shall be Gardening, Walking, Riding and Bathing, without Doors; and the Carpenter's, Joiner's, Cabinet-maker's or Turner's Business, within Doors.

13. A large Plot of Land, of at least three Acres, shall be appropriated for a Garden, and a Person skilled in gardening be appointed to overlook the Students when employed in that Recreation.

14. A convenient Bath shall be made for Bathing.

15. A Master, or some proper Person by him appointed, shall be always present at the Time of Bathing. Only one shall bathe at a Time; and no one shall remain in the Water above a Minute.

16. No Student shall be allowed to bathe in the River.

17. A Taberna Lignaria, shall be provided on the Premises, with all proper Instruments and Materials, and skilful Person be employed to over- look the Students at this Recreation.

18. The Students shall be indulged with nothing which the World calls Play. Let this Rule be observed with the strictest Nicety; for those who play when they are young, will play when they are old.

19. Each Student shall have a Bed to himself, whether he boards in or out of the College.

20. The Students shall lie on Mattresses, not on Feather-Beds, because we believe the Mattresses to be more healthy.

21. The President and Tutors shall strictly examine from Time to Time, whether our Friends who board the Students, comply with these Rules as far as they concern them.

22. A skilful Physician shall be engaged to attend the Students on every Emergency, that the Parents may be fully assured that proper Care shall be taken of the Health of their Children, without any Expense to them.

23. The Superintendents shall examine by themselves or their Delegates, into the Progress of all the Students in Learning, every half Year, or oftener if possible.

24. The Elders, Deacons and Preachers, as often as they visit Abingdon, shall examine the Students concerning their Knowledge of God and Religion.

25. The Students shall be divided into proper Classes for that Purpose.

August 15, 1788

26. A Pupil who has a total Incapacity to attain Learning, shall, after sufficient Trial, be returned to his Parents.

27. If a Student be convicted of any open Sin, he shall for the first Offence be reproved in private; for the second Offence of the same Nature, he shall be reproved in Public; and for the third Offence of the same Nature, he shall be expelled; except in the following instance, viz. if any Student is convicted of striking another, he shall be put under Confinement for a Day.

28. But if the sin be exceedingly gross, and a Superintendent see it necessary, he may be expelled for the first or second Offence.

29. Idleness or any other Fault, may be punished with Confinement, according to the Discretion of the President.

30. A convenient Room shall be set apart as a Place of Confinement.

31. We prohibit Whipping and Striking.

32. The President shall be the Judge of all Crimes and Punishments, in the Absence of the Superintendents.

33. But the President shall have no Power to expel a Student without the Advice and Consent of three of the Trustees: but a Superintendent shall have that Power.

FINIS

Above preface is in Miscellania Volume of Pamphlets from the private library of George Washington. The collection is now housed in the Director's Room in the Athenaeum Library, Boston, Massachusetts.

Jasper Winscom, a shopkeeper, later a preacher of Winchester, <st1:country-region>England</st1:country-region> , was an old friend of Asbury. They had known each other when Asbury was pastor on the Wiltshire Circuit. Evidently he had had some connection with Robert Williams' book business which had become a matter of trouble to Asbury and Wesley. Asbury makes an appropriate reference to Wesley by calling him "dear old Daddy." There had been a disagreement between Wesley and Asbury over some engagements for Thomas Coke. Other differences are discussed. A reference to Thomas Rankin is another interesting feature.

                                                BATH, VIRGINIA [Now Berkeley Springs, West Virginia.]

                                                August 15, 1788

[To Jasper Winscom] [Jasper Winscom was a shopkeeper of Winchester, who, influenced by Wesley's writings, formed a Methodist group in that cathedral city. He became a local preacher. Thomas Webb preached in his home and was the means of converting Winscom's thirteen-year-old daughter. At the conference of 1788 Wesley accepted him as a full time itinerant, family man though he was. Shortly after Wesley's death, however, he was snubbed for "meddling with things that belong only to the Assistant," and retired from the itinerant ministry. Asbury had been associated with Winscom while he was stationed in the Wiltshire South Circuit. (Frank Baker.)]

My dear Winscom:

            I take it kind in you to send me a letter, for perhaps I have been tardy through a multiplicity of persons and things. I beg you will not fail to send me a letter once a year and inform me of all my old friends:-Is Mr. Lacy[Probably Mr. Lacy of Salisbury, and later of Bath, whose son, Jeremiah, after fighting in the War of American Independence, became a Methodist preacher. (See "Memoirs of the Life of Jeremiah Lacy," The Methodist Magazine, 1802, 443-^9, 487-92, 531-36.) (Prank Baker.)]  dead, and Mr. Marsh? [Mr. Marsh appears in John Furz's account of the early days of Methodism in Salisbury, which were overshadowed by the infidelity of Wesley's brother-in-law, the Rev. Wesley Hall. After the scandal had died down, Furz preached in Hall's chapel and described how "Mr. Marsh then took part of the house adjoining to it, for me to live in, and to receive any of Mr. Wesley's preachers that could find time to call." (See The Arminian Magazine, 1782, 632.) (Frank Baker.)]

 I expect to realize what property I expect to get hold of, that was formerly the claim of Robert Williams;[ 28Robert Williams came to America from England as a local preacher in 1769, pay- ing his own expenses, shortly before the first itinerant preachers, Boardman and Pilmoor, were sent out by the English Conference. He spent most of his time as the "Apostle of Virginia." He published some of Wesley's writings, until the first conference in 1773 resolved that no preaclier should do this without the approval of both Wesley and the American preachers. (See Note 22, letter, September 3,1780.) John Wesley wrote to Thomas Rankin on December 4, 1773: "I have written to Robert Williams and given him leave to print the Notes on my account; nothing on his own. I never knew he did till afterward." Shortly after this Williams married and located somewhere between Portsmouth and Suffolk, Virginia. Asbury's phrase about his "last marriage" seems to hint a previous marriage. Williams evidently married a widow with children. On September 26, 1775, he died; and Asbury preached his funeral sermon. Long after his death his publishing activities were still causing difficulty, as is shown by this letter. Williams' reprints of Wesley's editions of Baxter's Saints' Everlasting Rest and Thomas i Kempis' Christian's Pattern, or, A Treatise of the Imitation of Christ were still lying about in loose sheets, and Asbury had them bound for sale. But it was difficult to decide whether they should be regarded as the property of the family or of the conference- or even of Asbury himself. The affair was not too important. Williams was the father of Methodism in Virginia and a great pioneer preacher. (Frank Baker.)]  in the space of a year, it will be about 100 pounds: an hundred and fifty is sunk by his last marriage, the family being insolvent. Shall I put the sum to interest and send it every year? It will come to something in an age. What I have procured are the copies of "Saints Rests and Patterns" I have collected, and bound, and sold; these should have been the profits of the society or mine for trouble and care. What he had in hand, and some debts that were commanded, his wife and step-children have secured and now they have nothing.[ 29 Thomas Rankin also had had dealings with Williams' publications. He returned to <st1:country-region>England</st1:country-region> in 1778 and "took home some books to pay Greenwood's debt." Williams had galloped from Castlebar to Dublin on hearing that Ashton was on the point of emigrating to America, sold his horse to pay his debts, and depended on Ashton's generosity for his passage. It seems likely that in his haste some of his debts were over- looked, of which Rankin heard and took the best method he could think of to put the matter right. (Frank Baker.)]

 Mr. Rankin took home books to pay Greenwood's debt. I shall be obliged to you to give these matters a serious turn in your mind and write me what you think is best to be done.

            Our borders are enlarging daily, multitudes of souls converted to God in a sudden powerful manner. I expect not less than ten thousand will be added to the church in about these fifteen months last past. Nine states out of thirteen begin to flame with the glory of God. I begin to feel as I felt when first sent out to preach the Gospel, and expect to see souls converted to God every meeting, and to feel light and life and love.

My circuit is large, about 1000 miles from north to south and 6 to 700 from east to west.

            I am a bishop and a beggar, our connection is very poor, and our preachers on the frontiers labor the whole year for 6 to 8 pounds. I have opened an house [Cokesbury College.] for the education of youth that will require 4000 pounds to complete it, and this burden lies chiefly on me: so that I can hardly command the one coat on my yearly allowance. I find it hard work to do a little for my dear old friends. I have health and labor, as I visit the extremities of my charge, and to where danger threatens; from one grand division of the work to the other. We find it highly needful to hold 10 or a dozen conferences directed by presiding elders where I attend; by this means our preachers can all meet in conference and all be within two days ride of the place. The arrangement of these conferences as to time and place to be fitted to the Doctor's [Thomas Coke.]  moving was the only cause of the swelling of old Daddy[32 John Wesley was now eighty-five years old. That this was really quite an affection- ate nickname is seen more clearly in Asbury's reference a little later when he speaks of "our dear old Daddy." (Frank Baker.)]  and me. I have been prevented from visiting some circuits that have been formed 3 or 4 years that have wanted my pastoral care: and as we are now fitted to meet the Doctor's coming I can only see these once in two years, whereas if I was wholly at my own disposal I should see them all in the space of 12 or 15 months. You think liberally that "punctilios ought to be dispensed with" and perhaps if you were standing as I do you would see it more so.

There is not a man in the world so obnoxious to the American politicians as our dear old Daddy, but no matter, we must treat him with all the respect we can and that is due to him.

The famous Duche,[ Jacob Duche was born in Philadelphia in 1737. He graduated from the college of Philadelphia and studied at Cambridge University. He was given license by the Bishop of London to preach in <st1:country-region>America</st1:country-region> . He became rector of Christ Church. He opened the first session of Congress with prayer on September 7, 1774. For three years he was chaplain. It was at this time that he wrote a letter to Washington urging him to capitulate to the Redcoats. George Washington laid the letter before Congress, and Congress declared Duche a traitor. He fled to <st1:country-region>England</st1:country-region> , where he was chaplain in an orphanage and wrote some books. He married a sister of Francis Hopkinson, a signer of the Declaration of Independence. (Jacob S. Payton.)]  the Oracle of Philadelphia, native of the City,

Rector of Christ Church, and who would have been the Bishop of Pennsylvania, was unhappily taken in the British lines during the last war, and wrote through fear, a letter unfriendly to the interests of <st1:country-region>America</st1:country-region> . He was sent into banishment, never! never! to return. Poor man, he was fixing up to return, but no! his dearest friends had to inform him it would not do for him to return. We may form a friendly treaty with <st1:country-region>England</st1:country-region> , and new model our government to look more like monarchy and aristocracy. Still there will be a jealousy. I write you as my confidential friend: my real sentiments are union but no subordination, connection but no subjection. I am sure that no man or number of men in <st1:country-region>England</st1:country-region> can direct either the head or the body here unless he or they should possess divine powers, be omnipotent, omniscient and omnipresent. That one thousand preachers traveling and local; and thirty thousand people would submit to a man they never have nor can see, his advice they will follow as far as they judge it right. For our old, old Daddy to appoint conferences when and where he was pleased, to appoint a joint superintendent with me, were strokes of power we did not understand. He told me he would not ask the preachers' consent as to whom he should appoint. What security was left for them, whether he should be a wise man or a fool, a good or a bad man? Who was to remove him but he that appointed him?

            I hope we shall live in peace, but you may be sure I have had it on all sides and I believe Diotrephes[34 For Diotrephes, one seeking pre-eminence in the church, see III John 9, 10. Diotrephes is evidently Thomas Rankin. According to Rankin's autobiography Wesley was dissatisfied with the leadership of American Methodism and therefore "determined to appoint me superintendent of the whole." This was in 1772. Until the conference of 1773 Asbury's name was placed above those of Richard Boardman and Joseph Pilmoor. On Rankin's arrival Asbury had to take second place once more, and to be subject to strict discipline, against which he rebelled, even from a man nine years his senior. Rankin seemed determined to act the part of a new broom sweeping clean, and the clash of strong wills led to frequent friction in which each felt the other was to blame. Soon after the outbreak of the war, Rankin announced his view that it would be best for them to return to <st1:country-region>England</st1:country-region> , but was apparently shamed into staying by Asbury's vehement objections. (See Asbury's Journal of August 7, 1775.) Eventually (1778) Rankin did go, stealing away without a farewell. Asbury looked upon this as rank desertion, and Rankin's silence in his autobiography about his departure suggests that he himself looked upon it as an inglorious retreat. (For Rankin's autobiography see Thomas Jackson, ed.. Lives of Early Methodist Preachers, 4th ed., 1872, V, 135-217. Cf. W. C. Barclay, Early American Methodism, I, 39-43. For a lengthier summary by Asbury of his thorn in the flesh, see his letter of January 15, 1816. See Asbury's letter to Joseph Benson, January 15, 1816.) (Frank Baker.)]  has got the ear of old Daddy too. He sometimes prates against me with malicious words because I was bold to stay when he like a coward ran away, not only through fear, but hope of gaining preferment in the church or state.

            I know also there are very few of you English men but what have a great deal of national pride. I know how you all feel, for I have felt the same. But we must bear one with another. When a Continental Captain and other great men informed me Mr. Wesley had written so and so, I told them I wished he had not so written, and I knew not that he had written such books, but be that matter as it would brother Wesley was in England and I was in America. He thought it his duty to support that, and I my duty to support this Government, and altho' I had respected his religious creed, I did not think myself obliged to adopt his political creed. I found such sentiments as these were satisfactory to the judicious and candid. But oh, I want to live in love and peace with all mankind and seek and save all the souls I can. We have a number of Captains and Colonels and men that are deep in the policy of their country and they will examine the policy of our CHURCH, to see if it is sound. We enjoy real liberty here, no denomination hath any pre-eminence over another, and I hope never will have. I wish we may all stand on equal ground. Now my dear friend be more than ever engaged with God for your own soul, and the souls of others. If you print your book do send me one.[Winscom's book does not appear to have been published. (Frank Baker.)]

                                                I am as ever thine,

                                                Francis Asbury

                                                Methodist Mission House, Marylebone Road, London.

                                                Transcribed by Frank Baker

A Letter from John Wesley to Asbury

            The Journal of Asbury refers to this letter. On March 15, 1789, he says, "Here I received a bitter pill from one of my greatest friends. Praise the Lord for my trials also! May they all be sanctified!" It was the last letter he had from Wesley.

                                                LONDON

                                                September 20, 1788

[To Francis Asbury][ 36 This letter did not see the light of day for nearly forty years after the death of Wesley. It was published by Henry Moore after Coke had died. M'Caine says, "This letter alone, we think, is sufficient to settle the matter of Mr. Wesley's recommendation of the Episcopal form of church government with every intelligent and disinterested per- son; . . ." (Letters, 54.) M'Caine did not agree with the ideas of American Methodist episcopacy, and was most critical. The letter has been published several times.]

My dear Brother:

            There is, indeed, a wide difference between the relation wherein you stand to the Americans and the relation wherein I stand to all the Methodists. You are the elder brother of the American Methodists: I am under God the father of the whole family. Therefore I naturally care for you all in a manner no other persons can do. Therefore I in a measure provide for you all; for the supplies which Dr. Coke provides for you, he could not provide were it not for me, were it not that I not only permit him to collect but also support him in so doing.

            But in one point, my dear brother, I am a little afraid both the Doctor and you differ from me. I study to be little: you study to be great. I creep;

you strut along. I found a school: you a college! [Cokesbury College.]  nay, and call it after your own names! 0 beware, do not seek to be something! Let me be nothing, and "Christ be all in all!"

One instance of this, of your greatness, has given me great concern. How can you, how dare you suffer yourself to be called Bishop? [Quotation from Charles Wesley. He created the following poems on Coke and Asbury, the first on Coke:]

I shudder, I start at the very thought! Men may call me a knave or a fool, a rascal, a scoundrel, and I am content; but they shall never by my con- sent call me Bishop! For my sake, for God's sake, for Christ's sake put a full end to this! Let the Presbyterians do what they please, but let the Methodists know their calling better.

            Thus, my dear Franky, I have told you all that is in my heart. And let this, when I am no more seen, bear witness how sincerely I am Your affectionate friend and brother,

                                                John Wesley

                                                John Telford, The Letters of the Rev. John Wesley, VIII, 91

            Asbury in this letter to Ezekiel Cooper shows his remarkable insight into the work of the pastor and preacher. Asbury himself had the heart of a pastor and preacher, and he yearned for his preachers to be likewise.

So easily are Bishop's made,

By man's or woman's whim;

Wesley his hands on Coke hath laid,

But who laid hands on him?

Now the one on Asbury:

            A Roman emperor 'tis said,

             His favorite horse a consul made;

            But Coke brings greater things to pass,

            He makes a bishop of an ass.

            Edward J. Drinkhouse, History of Methodist Reform and Methodist Protestant Church, 1,259

                                                M'Caine's Letters, 79

                                                Guirey, History of Episcopacy, 332

            Guirey quoted Bradburn, who said that he was present when Wesley wrote the lines.

                                                WOOLARD'S, VIRGINIA [ Asbury was evidently at Mrs. Woolard's                                              in the northern neck of Virginia (territory between the Rappahannock                                            and Potomac Rivers). He seems to have spent Christmas there. The                                           Woolards were early friends and Methodists. She was now a widow.]

                                                December 24, 1788

[To Ezekiel Cooper}[ Pastor at Light Street Church, Baltimore. (See Minutes, 1788.)]

My dear Brother:

            I have had my solitary hours since I left Baltimore. I wish you to be blessed with health to do your duty. If possible visit from house to house, and that regularly once a fortnight for no other purpose than to speak to each in the family about their souls, that they may be ready for your help. Appoint preaching every other night, if able visit the classes every other week. Take some one of the poor Negroes and also the children. Remember the sick. The pastoral charge is very great. Whether our circle is large or small we may find work. The society should be put under bands. I wish something might be done to revive the work in town and keep it in motion; these people I know, I feel, will settle on their lees. Sermons ought to be short and pointed in town, briefly explanatory and then to press the people to conviction, repentance, faith and holiness.

            I am sure the whole method of preaching will be changed as we come near the golden age. So shall we speak not so much by system but by life and application in the heart, little illustration and great fervency in the spark of life.

            We have cold weather but we may have warm hearts, faith to head to mountains of sin and rivers of ice.

                                                I am in much love thine

                                                F. Asbury

                                                Garrett Biblical Institute Library

            The Arminian Magazine was named after Arminius, whose doctrine of free will became one of the cornerstones of Methodist theology. The follow- ing is a preface to The Arminian Magazine, Vol. I, published in Phila- delphia, 1787. In this preface Asbury is arguing against the doctrine of election. Over against this he expounds the Methodist doctrine that God loves every man and that Christ died for all. He also criticizes the doctrine of the perseverance of the saints. The Arminian Magazine, first Methodist periodical in <st1:country-region>America</st1:country-region> , was launched by Asbury and John Dickins at the conference held at McKnight's meeting house in North Carolina on April 10, 1789. Dickins, who had lived near Halifax, North Carolina, became the first book editor and publishing agent of the church. (See Grissom, History of Methodism in North Carolina, 140, 141.)

                                                NORTH CAROLINA

                                                April 10, 1789

[To the Subscribers for The Arminian Magazine]

Brethren and Friends:

            We are not ignorant that the Gospel has been preached in the eastern and northern parts of these United States, from the earliest settlement of the country; but this has been done chiefly, though not entirely, through the Calvinistic medium [The Established Church, Congregationalists, Presbyterians, Reformed, and Baptists were as a rule more or less Calvinist.]

the consequence of which has been, that the religious books in general which have been circulated in those parts, and in some measure through the southern states, have more or less maintained the doctrines of unconditional election and reprobation-that "GOD is" not "loving to every man," and that "his mercy is" not "over all his works"; and consequently, that "Christ did" not "die for all," but only for a small select number of mankind; by the means of which opinions, Antinomianism has insensibly gained ground, and the great duties of self-denial, mortification, crucifixion to the world, and all the other severe but essentially necessary duties of religion, have been too much neglected and despised.

            Indeed, we are persuaded there are many professors of religion, who think it exceedingly strange, when any appear as preachers or writers, who believe not the doctrines of unconditional election and reprobation, and, what follows of course, the infallible and unconditional perseverance of all that ever have believed in Christ. However, in this Magazine very different opinions will be defended. We maintain that "GOD willeth all men to be saved," by speaking the truth in love: by arguments and illustrations, drawn from scripture and reason: proposed in as inoffensive a manner as the nature of the thing will permit: and founded on the wisdom, goodness, mercy, justice and truth of the Almighty, the nature and fitness of things, and the learned and faithful testimony of some of the greatest writers of different ages and nations. Not that we expect it will be read by men of warm spirits and rigid principles. Our title-page alone will be more than enough for such. We wish not to enter the lists of controversy with any particular person. What we aim at, is the benefit and instruction of those for whom we both write and publish, the members of our own society, and the truly-serious and candid of every denomination; as well as to shew from the sentiments of many ancient and modern divines on these polemical points of divinity, that John Wesley, who has so eminently distinguished himself as a writer on the Arminian side of the question, was not more the first maintainer of these doctrines, than George Whitefield was of the doctrines of unconditional election and reprobation, and their consequences.

            To this end our Magazine shall contain some of the most remarkable tracts that have been written on the universal love of GOD, and his willingness to save all men from all sin. To these will be added original pieces, written either directly on this subject, or on those which are equally opposed by the patrons of particular redemption.

            We know nothing more proper to introduce a work of this kind, than a sketch of the life and death of Arminius: a person with whom those who mention his name with the utmost indignity, are commonly quite un- acquainted. It is true, there is no such account of his life extant, as one would expect to be given of so great a man; (at least, none such has come to our knowledge:) but even an imperfect account is better than none, and may serve to remove abundance of prejudice from candid and impartial men.

            We desire to guard against all unkind and unchristian reflections nor would we even use the appellation of Calvinist, if it was not for the sake of distinction. Indeed we believe the Calvinistic system has passed its meridian,[ Asbury was a poor prophet on this point.] and is declining in the Christian church. If we are rightly informed by those who have the greatest opportunity of knowing, it is far from being so popular as some narrow minds would suggest. Whatever was the case in times past, very few now receive it even in Holland. In <st1:country-region>Germany</st1:country-region> , <st1:country-region>Sweden</st1:country-region> , <st1:country-region>Denmark</st1:country-region> , and Geneva itself, it is generally rejected: and the case is the same with a large majority in <st1:country-region>England</st1:country-region> and <st1:country-region>Ireland</st1:country-region> .

            That the subscribers may not purchase polemical divinity at too great an expense, we shall insert in each number an original sermon ["The sermons that were to be inserted had been lately published in Europe, but none of them in <st1:country-region>America</st1:country-region> ." (This note was put in by the editor of The Arminian Magazine.)]

 on subjects curious, critical, interesting and elegant, written by our well-known and much-respected friend John Wesley, (all of them since he has passed the age seventy, and some of them within the last year:) which may convince those who are ignorant of him, that he is not, as some have falsely advanced, in his second childhood; and that his exercising the Episcopal office for the forming of our church in America, was not the fruit of in- fancy in him or in us. And in order to afford our readers a still greater variety, we shall, in the course of our publication, introduce remarkable events, the lives of eminent persons, letters, journals and poetry.

            The difficulty of communication on this extensive continent obliges us to move on slowly: we shall therefore only publish a volume every other year. And as we find that the universalian system, which is as different from ours as the particular, and is only the velvet part of Antinomianism, (being the unconditional salvation of the whole as the other is the unconditional salvation of a part), has found its numerous votaries, we shall deliver our sentiments on this subject in the course of the work.

            But if, after all, any should prejudge us, and esteem our Magazine as a pernicious publication, we beg they will be so kind as to examine every Scripture and argument with justice, reason and revelation, and weigh them faithfully in the balance of the sanctuary, instead of falling on the authors and compilers, while they leave the arguments and scriptures untouched.

            We do assure the subscribers that the work is undertaken purely to promote the glory of God, and their edification. The profits arising there- from shall be applied as the wisdom of the Conference shall direct; in carrying on, for instance, our plan of Christian education, or in sending missionaries among the Indians and opening schools for their children. This will we do, if God permit.

            But above all, we exhort you to seek truth for its own excellence, as a guard against unchristian tempers and practices. The height of our ambition is to be found in doctrine genuine in experience, holy in our conversation, patient in suffering, and frequent and fervent in prayer. That you may concur with us in these things, is the wish and prayer of your servants for Christ's sake.

                                                Thomas Coke,

                                                Francis Asbury

                                                The Anninian Magazine (Philadelphia, 1787), I

            Seeing the need for a new church in New York, Asbury and Coke wrote the/allowing orders to Thomas Morrell. In the Minutes, Morrell is listed as elder along with Freeborn Garrettson as presiding elder. Morrell for a while traveled with Asbury and was with him and Coke when, together with John Dickins, they called on President Washington in 1789. (See introductions to letters of May 29, 17 89.)

                                                NEW YORK, N.Y.

                                                May 20, 1789[ Though the letter is dated May 20, Asbury did not get to New York until later. (See Journal.)]

[To Thomas Morrell}

            Thomas Morrell is appointed and ordered by the Bishops and conference to raise a subscription in the city of New York, in order to erect a new church [45The conference approved the purchase of the land and the construction of the new church "at the north or north-east part of the city." Seven lots were purchased on Forsythe Street near Division Street from George Workheart (deed dated August 17, 1799). Building began promptly. The structure was enclosed, floored, and ceiled by November 8, the date of its dedication. It met Asbury's hope that it could be finished by December. It was generally called Forsythe Street Church, though Asbury sometimes calls it Bowery Church. Usually John Street is called "Old Church" and Forsythe Street "the New Church." There was one board of trustees for both churches. Morrell remained in charge until the conference of 1790. (Arthur Bruce Moss.)] on a convenient spot at the north or northeast part of the

city; and shall call to his assistance any person or persons recommended by the bishops or conference, or, in their absence, any person he shall judge proper for his assistance. The bishops and conference do also order, that all the subscriptions and collections that shall be raised from time to time in the new church, when erected shall be applied for the benefit, support, and interests of the new church; and they do also give Thomas Morrell authority to appoint trustees for the said new church.

                                                Thomas Coke,

                                                Francis Asbury

            J. B. Wakeley, Lost Chapters Recovered from the Early History of American Methodism, 346

This is not the first letter to George Washington. On April 24, 1786, a letter was written from Asbury at Alexandria to George Washington. This was before he became President. Coke and Asbury visited Mount Vernon on June 26, 1785. When Washington was elected President, Coke and Asbury, with Morrell presented a letter to Washington in New York. Major Thomas Morrell[See Stevens, History of the Methodist Episcopal Church, III, 144.] had served under Washington in the Revolution. He later became a Methodist preacher.

            The Address of the Bishops of the Methodist-Episcopal Church.

                                                NEW YORK, N.Y.

                                                May 29, 1789 [Though this letter has been dated May 19, it must                                                    have been written on May 29 at the conference in New York.]

To the President of the <st1:country-region>United States</st1:country-region>

Sir:

            We the bishops of the Methodist-Episcopal church, humbly beg leave, in the name of our society collectively in these <st1:country-region>United States</st1:country-region> , to express to you the warm feelings of our hearts, and our sincere congratulations, on your appointment to the presidentship of these states. We are conscious from the signal proofs you have already given, that you are a friend of mankind; and under this established idea, place as full a confidence to your wisdom and integrity, for the preservation of those civil and religious liberties which have been transmitted to us by the providence of GOD, and the glorious revolution, as we believe, ought to be reposed in man.

We have received the most grateful satisfaction, from the humble and entire dependence on the Great Governor of the universe which you have repeatedly expressed, acknowledging him the source of every blessing, and particularly of the most excellent constitution of these states, which is at present the admiration of the world, and may in future become its great exemplar for imitation: and hence we enjoy a holy expectation that you will always prove a faithful and impartial patron of genuine, vital religion-the grand end of our creation and present probationary exist- ence. And we promise you our fervent prayers to the throne of grace, that GOD Almighty may endue you with all the graces and gifts of his Holy Spirit, that may enable you to fill up your important station to his glory, the good of his church, the happiness and prosperity of the <st1:country-region>United States</st1:country-region> , and the welfare of mankind.

            Signed in behalf of the Methodist-Episcopal church,

                                                Thomas Coke,[ 48 Drinkhouse has questioned Coke's part in this                                                          letter. (History of Methodist Reform md Methodist Protestant Church,                                       382-85.) ]

                                                Francis Asbury

                                                Washington papers. Manuscript Division, Library of Congress

            Answer of George Washington to Asbury and Coke

            The New York Conference of 1789 ordered an address to be presented to the recently inaugurated President Washington. John Dickins and Thomas Morrell were appointed to wait on him and request him to designate a day for the reception of the bishops. May 29 was appointed. Morrell says, "Asbury with great sol/possession read the address in an impressive manner. The President read his reply with fluency and animation. They interchanged their respective addresses; and, after sitting a few minutes, we departed"[Quoted in Stevens, History of the Methodist Episcopal Church, II, 501.]

                                                NEW YORK, NEW YORK

                                                May 29, 1789

            To the Bishops of the Methodist Episcopal Church in the <st1:country-region>United States</st1:country-region>

Gentlemen:

            I return you individually, and through you to your Society collectively in the <st1:country-region>United States</st1:country-region> , my thanks for the demonstration of affection and the expression of joy offered in their behalf on my late appointment. It shall be my endeavor to manifest the purity of my inclinations for pro- moting the happiness of mankind, as well as the sincerity of my desires to contribute whatever may be in my power toward the civil and religious liberties of the American people. In pursuing this line of conduct, I hope, by the assistance of the Divine Providence, not altogether to disappoint the confidence which you have been pleased to repose in me.

            It always affords me satisfaction when I find a concurrence of sentiment and practice between all conscientious men, in acknowledgements of hom- age to the great Governor of the universe, and in professions of support to a just civil government. After mentioning that I trust the people of every denomination who demean themselves as good citizens will have occasion to be convinced that I shall always strive to prove a faithful and impartial patron of genuine vital religion, I must assure you, in particular, that I take in the kindest part the promise you make of presenting your prayers to the throne of grace for me; and that I likewise implore the Divine benediction on yourselves and your religious community.

                                                            George Washington

                                                            Washington papers. Manuscript Division, Library of Congress

            Several important documents have come to light which give information on Cokesbury College. This is one of them. This is a report of the progress at Cokesbury and also an appeal for support for the college. It seems that a large percentage of the students were orphans. Cokesbury College burned down in December, 1795, and was not rebuilt.

                                                            NEW YORK, NEW YORK

                                                            May 29, 1789

To the Friends of Cokesbury College

Dear Brethren:

            It is hardly possible for you to be sufficiently sensible of how great Difficulty and at the same Time of what Importance it is, to bring up Youth in the various Branches of Learning and pure Religion. To attain this valuable End in our Seminary of Learning, we have drawn the Reins of godly Discipline closer and closer, even to the Expulsion of one unruly young Man. Our President (Dr. Hall) displays Learning and Piety, and convinces us by his own Performance and those of his Pupils, that he is a Scholar.

            We had the Pleasure at our last Visitation, to observe several of the Youths displaying Strength of Memory, and Propriety of Pronounciation in their public Speeches delivered in their Mother-Tongue; others discovering a considerable Knowledge of the Latin and Greek Classics, and others a mathematical Genius. The Industry and Efforts of three of the Youth's in Gardening, gave us no small Satisfaction. Each of them chose his little Spot in the rude State of Nature, fenced it, cleansed it, formed it into little Beds and Walks, and raised therein a Variety of pleasing Plants and Vegetables. Above all, several of them have been, and now are, under gracious Impressions, and some truly converted to God. Four are boarded, and they and three more educated, gratis.

            But one Thing is still wanting,-some warm Exertions in behalf of our College at this Time. The Building we hope will be completed this Year; for the accomplishing of which, and discharging all our Debts, about Two Thousand Pounds (Maryland Currency) will be necessary. We hope that at least two Thirds, if not three Fourths, of the Benefits of our Institution will be of a charitable Nature, and then it will be blest indeed! It will be so much devoted to the pure Service of God, and the Benefit of the States, and our Society in particular, and be conducted to so disinterested a Manner, that we may safely depend on the Blessing of God, and in a great Measure on the Obedience of the Scholars.

            We thank you most sincerely for all that you have done; and have every Reason to confide in the Benevolence of your Hearts for the future. The Cries of the Fatherless and the Widows prevail; yea, they must melt, and move your Affections, and you cannot but help us in the present Instance, -and God, even your own God, shall give you his Blessing. We remain, dear Brethren, as ever,

                                                            Your faithful Pastors,

                                                            and devoted Servants for Christ's Sake,

                                                            Thomas Coke,

                                                            Francis Asbury

                                                            Printed copy in Drew University Library

            Morrell, after commencing the work in New York, met with such serious opposition that he wrote to Bishop Asbury for counsel. The bishop replied.

                                                            NEW YORK STATE

                                                            June, [1789] [It is clear that this letter was written in 1789, though the year is not on the letter. (See Note 17 under letter of December 10, 1790.)]

[To Thomas Morrell}

My very dear Brother:

            It is impossible for me to give any decided advice in the critical cir- cumstances of your case, and the fickle tempers you have to deal with, that may tack and change more frequent than the wind. In brief, I advise you to do the best you can, but build the house. I will cancel your obligation to the conference and myself. I wish you to be under no shackles on our side. I would not have you outdone. I think those who trouble you will soon be cut off, etc. You will take my few hints, etc. I am, with great respect, thine,

                                                            Francis Asbury

                                                            J.B. Wakeley, Lost Chapters Recovered from the Early                                                                        History of American Methodism, 347-48

            A letter to Morrell soon after the 1789 conference adjourned. Asbury's directions to Morrell were explicit to go ahead, evidently in spite of oppo- sition. The singing must have been very bad.

                                                            RHINEBECK, N.Y.

                                                             June 19, [7759] [This letter clearly follows the preceding                                                                 letter to Morrell.]

[To Thomas Morrell]

My dear Brother:

            If you can only erect and cover, with seats, windows, and doors, the new church by the first of December, all will be well, I hope. 0 brother, piety, patience, courage, zeal, and industry will carry you through. I am in faith, hope, and prayer that God will revive his work in [New] York. Do, brother, strive and reform the singing a little in our Church. I am thine in much esteem,

                                                            Francis Asbury

                                                            J. B. Wakeley, Lost Chapters Recovered from the Early                                                                       History of American Methodism, 347-48

            Morrell had great success in building the church and received the appreciation of Asbury.

                                                                        [PHILADELPHIA, PA.]

                                                                        October 3, 1789

[To Thomas Morrell]

My dear Brother:

            I am pleased you have made out so wonderfully. I can figure in my own mind the difficulties you have had to struggle with. The hints you gave are very just as to the management of temporalities. The members are wel-j come to act, but who are to appoint them is the question? I find it hard' if a preacher cannot draw a collection for a mission, or conference, or station, without complaint. I have nothing at all to complain of, and it would have been impossible to have carried your great design into execution without your method. My appointments are made through East Jersey, where I have not been for this two years past. Was it not for this you should see me in [New] York next Sabbath week.

            The Lord is glorious throughout the continent. Baltimore, the work goes on rapidly indeed; we have eight hundred in society. I expect an earth quake of the Lord's power will go from east to west, and from north to south; but few circuits but the work revives. I am, with great respect, thine,

                                                            Francis Asbury

                                                            J. B. Wakeley, Lost Chapters Recovered from the Early                                                                       History of American Methodism, 348-49

A Letter of John Wesley

            John Wesley was evidently chagrined because of the action of the General Conference of 1787 in refusing to accept Richard Whatcoat as superintendent. It is evident that he blamed Asbury for the refusal.

                                                            LONDON,

                        October 31, 1789 [To Mr. ---] [54Not known to whom written.]

            I was a little surprised when I received some letters from Mr. Asbury affirming that no person in Europe knew how to direct those in <st1:country-region>America</st1:country-region> . Soon after he flatly refused to receive Mr. Whatcoat in the character I sent him. He told George Shadford, "Mr. Wesley and I are like Caesar and Pompey: he will bear no equal, and I will bear no superior." And accordingly he quietly sat by until his friends voted my name out of the American Minutes. This completed the matter and showed that he had no connection with me.

                                                            John Wesley

                                                            John Telford, The Letters of the Rev. John Wesley, VIII, 183

            The Council as a governing body was adopted in 1789 and lasted until the first General Conference in 1792. It was made up of the bishops and the presiding elders. It was to be called at such time as the bishops decided it should be held. The first meeting was held in Baltimore on December 3, 1789. Philip Bruce and James O'Kelly [55 Philip Bruce, presiding elder of the North District, and James O'Kelly, presiding elder of the South District.]  were delegates from Virginia. Their districts covered most of that state. O'Kelly was the chief "malcontent." However, Bruce was loyal to Asbury. Bruce had the larger district [56 Thomas Scott in his Journal comments on the large size of Bruce's district. (Thomes Scott's Journal. Property of Lawrence Sherwood.)]

 including all the territory from the Chesapeake Bay to and including what is now northern West Virginia, and from the Maryland line on the Potomac River to the York River. The southern boundary followed that river west until it turned north from King William County to the Rappahannock River. The boundary followed the Rappahannock River to its beginnings on into West Virginia. James O'Kelty was ever stirring up opposition. His antagonism was now venting itself against the council.[ 57 Asbury and Coke presented the idea of the Council to the conferences of 1789. Jesse Lee says, "The Bishops said that they had made it a matter of prayer; and they believed the present plan was the best they could think of. After some opposition had been made to the plan, and there had been much debating about it, a majority of the preachers agreed to the following plan, which was published in the minutes." (Jesse Lee, A Short History of the Methodists, 146-47.)] Asbury felt that O'Kelly was behind the whole movement to incorporate the church. Many of them had been deeded to Asbury and the Methodist preachers for their use and none others and for the preaching of the gospel as incorporated in Wesley's four volumes of Sermons and his Notes on the New Testament.

            Evidently the idea to incorporate churches tied into the plans of some of the "malcontents" to strip Asbury and the Connection of its power. Asbury sees the plan as that of ministers rather than laymen. This was an early fight between those for and against the connectional system.

                                                            FISHING CREEK [DORCHESTER COUNTY], MD.

                                                            November 16, 1789

[To Ezekiel Cooper] [58 Pastor in Annapolis.]

My dear Brother:

I am of opinion that the Act of Incorporation will probably stand a prosperous poll. If any thing can be done to let it, I wish you to move every spring against it. You have just ideas of this political scheme. It will not do for us. We have no church property but our churches; who will contend with us for these, or put us out of the possession of them? I am persuaded that many of the members of these churches who pray for incorporation, when they feel the effects, will cry out against it. You can do something with the Eastern Shore [59 Eastern Shore of Maryland, of which Cooper was a native.] members, and you may use all your influence if it is not too late. God has been wonderfully with us at all our quarterly meetings. I think we shall have wonderful times. I am thine in haste and much love,

                                                                        F. Asbury

P.S. It may plainly be declared what this bill is: that it is a Jesuitical plan. Why did not the people form and present this bill, and not the ministers? I doubt not but that the people will feel properly when it comes into operation, and they will cry under their burdens.

            If you could be spared to go to Philadelphia [Asbury evidently planned to move Cooper to Philadelphia. Actually he was moved to Annapolis, Maryland. (See Minutes, 1789.)]

 I should be glad, for Satan is strongly forted in that city. There is heavy work, you may be sure. I was thinking we should see more about these matters at the Council.[ 61At this time Methodism was overseen by Asbury's Council, which soon went into disuse. The council v/as made up of the bishops and the presiding elders. (See page 87.)]

                                                                        Garrett Biblical Institute Library

            This is the preface to the second volume of The Arminian Magazine, which was published in 1790. The preface to the first volume, printed in 1789, which is also included in this volume of letters, deals with the Arminian theology; whereas this preface deals largely with the first part of Asbury's Journal. A part of the Journal was printed in Volume II of The Arminian Magazine, and Asbury in this preface is pointing out some of the differences between his Journal and the Journal of John Wesley. Asbury refers here to the article on the life and death of the Rev. John Fletcher which is in the magazine.

                                                            BALTIMORE

                                                            December 8, 1789

[To the Subscribers for The Arminian Magazine]

Dear Friends and Brethren:

            The former volume of this work, like all other human compilations, has both its excellencies and defects. But as we intend to aim at an improvement every year, we shall carefully attend to any judicious remarks, which our candid readers may think proper to suggest. In this volume you have more experimental pieces and letters. Bishop Asbury's journal enlarged may have its use to his own heart, by reminding him of some of the most painful and pleasing circumstances of his life. And as it may quicken his own soul on review, it may likewise remind his old friends of some useful matter; that they may compare the past with the present, and either weep or rejoice, as occasion may require, when they measure their present with that past experience. As no other satisfactory account can be procured, this journal will be the more acceptable to many, as it contains a brief relation of the progress of Methodism, step by step, through the continent of <st1:country-region>America</st1:country-region> .

The journal of our venerable friend, John Wesley, needs no recom- mendation at all. It abounds with the most pleasing and simple accounts of many remarkable places and events in the three kingdoms of <st1:country-region>Great Britain</st1:country-region> ; which are very acceptable both to Americans and Europeans. But what renders this journal most profitable, is his faithful circumstantial account of the work of God; and the instruments employed both for and against it.

            In this volume, you also have the life and death of our almost inimitable friend, John Fletcher; which, considering the compiler and the matter, brings its own recommendation.

            It is worthy of observation that, in time, this Magazine may form a complete American Library; as most of our publications will be included therein. Unbound tracts are soon damaged or lost; but here all is secured in good binding. And this magazine may serve the next generation.

            Great care will be taken to keep up the goodness of the paper, printing and binding; and to render the whole work as acceptable and useful as possible.

                                                            Signed in behalf of the council,

                                                            Francis Asbury

                                                            The Arminian Magazine, II (1790), iii-iv