History Of Methodist Reform, Volume I - Media Sabda Org

History Of Methodist Reform, Volume I - Media Sabda Org History Of Methodist Reform, Volume I - Media Sabda Org

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He consented, and addressed a circular to the Irish preachers, but only one responded. The contention raged and bad feeling was engendered on both sides. A Convention was held in Dublin, January 5, 1818, and the "General Principles of the Methodist Constitution" were adopted. Another was held at Clones on the 27th of the same month, and ratified the Principles, and again at Dublin the succeeding month, and so were organized the Primitive Methodists of Ireland, which both by its abnormal history and its ecclesiastical plan differed essentially from the English Primitives. They consider themselves a Society and not a Church, and like all secedent bodies adopted the features of lay-delegation fully in their constitution with a liberal polity. In 1819 they reported 53 preaching places; in 1836 these had increased to 107. They established a bi-monthly magazine and a Book Room, and formed a Home Missionary Society. In 1819 they reported more than 12,000 members. In 1830 their increase was but 2000. In 1839 they reported 16,000. In 1861 they reported but 14,247 members, 85 ministers, and 61 circuits. Tyerman calls it "A senseless schism." Perhaps it was. Numerically they have decreased, and in the absence of data the causes cannot be declared. They were not represented in the Methodist Ecumenical Conference in London, September, 1881. There was no response from them in the Centenary of Wesley's death, 1891. In common with the Irish Conference they no doubt suffered from the unparalleled emigration to America during the earlier, and even later years. Averell lived until 1847, and Stevens pays a high tribute to his worth and records his triumphant death. The Irish Conference largely recovered from the shock of this controversy and have maintained the high character Wesley gave them. Ouseley, Graham, Reilly, Hamilton are names, and specially Thomas Waugh, their "Bunting," which shine in the constellations of Methodism. James Morgan, Richard Boardman, Andrew Blair, James McMullin, William Robertson, William Peacock, Thomas Edwards, John McAdams, Thomas Johnston, George Brown, Samuel Steele, John Hamilton, James McGee, Walter Griffith, Thomas Barber, Matthew Langtree, Matthew Tobias, and William Stewart — all were heroes, and did much for the revival of Protestantism in Ireland. An Irish Methodist carries his credentials with him over the world for Christly fidelity and witty instruction. They have furnished its ministry on both sides of the ocean with brilliant orators and successful revivalists. *************************************

1 "History of Methodism," Vol. III. p.306. ENDNOTES 2 This whole correspondence has been exhumed by Alexander McCaine, as well as letters of Coke to McCaine subsequently which give the inwardness of the transaction; and an expose' will be made in its proper connection. See McCaine's "Letters on the Methodist Episcopal Church," 8vo, 206 pp.: Boston, Olive Branch Office, 1850. 3 Wilberforce's "Correspondence," Vol. ii. p.114. 4 Asbury's "Journal," Vol. III. p. 452. *************************************

He consented, and addressed a circular to the Irish preachers, but only one responded. The contention<br />

raged and bad feeling was engendered on both sides. A Convention was held in Dublin, January 5,<br />

1818, and the "General Principles of the <strong>Methodist</strong> Constitution" were adopted. Another was held<br />

at Clones on the 27th of the same month, and ratified the Principles, and again at Dublin the<br />

succeeding month, and so were organized the Primitive <strong>Methodist</strong>s of Ireland, which both by its<br />

abnormal history and its ecclesiastical plan differed essentially from the English Primitives. They<br />

consider themselves a Society and not a Church, and like all secedent bodies adopted the features<br />

of lay-delegation fully in their constitution with a liberal polity. In 1819 they reported 53 preaching<br />

places; in 1836 these had increased to 107. They established a bi-monthly magazine and a Book<br />

Room, and formed a Home Missionary Society. In 1819 they reported more than 12,000 members.<br />

In 1830 their increase was but 2000. In 1839 they reported 16,000. In 1861 they reported but 14,247<br />

members, 85 ministers, and 61 circuits. Tyerman calls it "A senseless schism." Perhaps it was.<br />

Numerically they have decreased, and in the absence of data the causes cannot be declared. They<br />

were not represented in the <strong>Methodist</strong> Ecumenical Conference in London, September, 1881. There<br />

was no response from them in the Centenary of Wesley's death, 1891. In common with the Irish<br />

Conference they no doubt suffered from the unparalleled emigration to America during the earlier,<br />

and even later years. Averell lived until 1847, and Stevens pays a high tribute to his worth and<br />

records his triumphant death. The Irish Conference largely recovered from the shock of this<br />

controversy and have maintained the high character Wesley gave them. Ouseley, Graham, Reilly,<br />

Hamilton are names, and specially Thomas Waugh, their "Bunting," which shine in the constellations<br />

of Methodism. James Morgan, Richard Boardman, Andrew Blair, James McMullin, William<br />

Robertson, William Peacock, Thomas Edwards, John McAdams, Thomas Johnston, George Brown,<br />

Samuel Steele, John Hamilton, James McGee, Walter Griffith, Thomas Barber, Matthew Langtree,<br />

Matthew Tobias, and William Stewart — all were heroes, and did much for the revival of<br />

Protestantism in Ireland. An Irish <strong>Methodist</strong> carries his credentials with him over the world for<br />

Christly fidelity and witty instruction. They have furnished its ministry on both sides of the ocean<br />

with brilliant orators and successful revivalists.<br />

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

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