History Of Methodist Reform, Volume I - Media Sabda Org

METHODIST REFORM
Edward J. Drinkhouse, M.D., D.D.
Volume I
CHAPTER 13
The heroes of Methodism common property —The decade from 1815 to 1825; the Wesleyan
system essentially Presbyterian in England — Efficiency of the hierarchy not denied — Dr. John
Emory's visit to the British Conference — Their foreign missionary movement under Dr. Coke —
Coke and Asbury in contrast — Sketch of Coke's career — Letter to Wilberforce and the bishopric
of India; analysis of it — Coke's last mission to India; his associates; death and burial at sea — The
Irish Primitive Methodists of 1814 — Its growth under Averell, and its gradual decay — Notable
Irish preachers.
As the purpose of this review of English Methodism in its various branches and phases is to bring
into relief the facts and data which will substantiate the fundamental as set forth at the close of the
first chapter, namely, that the Deed of Declaration which imposed an oligarchy upon Wesleyan
Methodism was directly or indirectly responsible for all the divisions in the parent body on
governmental lines, while the world over unity has been preserved in its doctrines and means of
grace, it will not be expected that the history of the Wesleyan Conference shall be outlined except
in the most cursory manner. The grand results of its inspirational truths as set forth by the Wesleys;
its means of grace as calculated to keep alive the flame of experiential religion; the deeds of heroism
it provoked in its preachers and people; the infallible sign of its apostolical genius in its foreign
missionary propagandism; its ever burning zeal and open-handed liberality, — all these belong to
a common Methodism and as such are appropriated as germane to this historic plan. Those who
would have fuller details are referred to Stevens' "History of Methodism" and Grindrod's, or Smith's,
"History of Wesleyan Methodism."
The decade from 1815 to 1825 is pregnant with events marking the rapid growth at home and
abroad of the parent body with its occasional wise concessions to the laity in its polity, thereby
distinguishing it from the iron-clad policy of the Methodist Episcopal Church in America in its
dealings with Reformers and their measures. Indeed, though claiming the closest affiliation and
kinship, there are but few points of agreement of the two systems. Except in its entail of property
rights and the absence of lay representation as differenced from lay-delegation, Wesleyan Methodism
is essentially Presbyterian, and so akin with the structure of the Methodist Protestant Church, while
Episcopal Methodism in both its divisions is hierarchal, and so akin with the Protestant Episcopal
Church and the Roman Catholic Church. Let it be observed, once for all, that in these pages no
contention is made that this polity is not efficient, and, in given circumstances, more efficient than
its more liberal associates in evangelism. What is claimed is that the hierarchy is anti-scriptural,
finding no support in New Testament precedents under critical interpretation, and utterly
incongruous with the brotherhood of Christians as defined by the Master, and the necessary equality
of brotherhood, man with man generically understood, not to speak of natural rights, as inhering in
the individual as defined under civil republican codes. It is claimed, that if violations of these rights
are allowable and justifiable on the score of the efficiency of a hierarchy, then logical consistency
demands that there is no place for such advocates to stop, short of its paragon, the Pope, and his train