A manual of instruction and advice for class leaders

Preface

rTlHIS Manual has been prepared by order of the Wesleyan Methodist Conference. When the Eeport of the Committee on Church Membership was presented to the Conference of 18 80, it was felt that some instruction in the nature and duties of their office would be serviceable to the Class Leaders of Methodism. A large and representative Committee was appointed to arrange for the preparation of a book that would assist the Leaders in their work. At the Conference of 1890, the Committee was reappointed. When it met, the responsible task of writing this Manual was placed in the hands of the ( 'onvener.

The work must speak for itself. The writer would, however, acknowledge the great assistance that lie has received from the members of the Committee, who have made most valuable suggestions. His special thanks arc due to the Lev. Joseph Lush, who previ Preface.

pared the manuscript of the first part of the Manual for the press.

The Compendium of Later Regulations has been compiled with the assistance of the Eev. Charles E. Wansbrongh, whose knowledge of the Laws of Methodism is conclusively shown, not only in the Appendix to this volume, but also in his invaluable Handbook to the Minutes of the Conference.

J. S. S.

CONTEXTS.

Chapter I. The First Class Meetings

PA(iF.

The Bristol Society Meeting— Captain Foy's suggestion — Adopted by Wesley — "Wesley's pastoral difficulty — Rise of tbe United Society — Lack of individual supervision — Report of Bristol Pence-Collectors— "Wesley calls them together, and asks them to make inquiry into behaviour of those whom they visited — Result — Wesley introduces new mode of inspection into his Societies — Meeting in London — Society divided into Classes — Leaders appointed — Their duties defined — Visit Members at their homes — Mode changed — Proceedings of Class Meeting — Condition of Membership — Salvation from Sin — Criticism answered — The condition an appropriate test of Membership in the Church Universal — Character of Class Meeting determined by circumstances and purpose of its creation — Condition of Religion in England — Anxiety for pardon — The Class Meeting an Inquiry Room — The desire for Holiness — The Doctrine of Full Redemption — Wesley's description of the United Society — Classes composed of those who were associated together " to help each other to work out their salvation" — Resemblance to the Primitive Christians — Hymns for the Society — The pursuit and attainment of Holiness, 1

Chapter II. The First Class Leaders

The Societies inspected for Wesley by the Class Leaders — Men in whom he could most confide — They report to him and to his Freachers — The Quarterly Examination of the Members " one by one " — Leaders' Meetings — A great danger averted — Sketch of curly Class Leaders — Men who sympathised with Wesley in his viii Contents.

spiritual aims — Possessed much spiritual life and force — Special qualities— Able to lead— The secret of Leadership— Trustworthiness—The sense of responsibility— Faithfulness— Tact— Insight and tenderness — Skill in reproving — Peace-making — Prayer — Thanksgiving — Class Moneys, 10

Chapter III. The Rules Of The Society

"Wesley prepares the Rules of the Society — Beads them to the Newcastle Society — Second Edition issued — Rules introduced into all the Societies — Illustration of the manner of their introduction — Specially considered by the Conference of 1756 — Many editions published — Deliberately adopted — The condition of continuance in the Society — The desire for salvation to be evidenced by its fruits — The standard of the Pules — Evils condemned by the Rules — Wesley's knowledge of the nation — The evils most generally practised — Swearing — Sabbath-breaking — Drunkenness — Going to law — Uncustomed Goods — Pawnbroking — Uncharitable conversation— The Golden Rule — God's written Word the acknowledged standard of conduct — Illustration of practices which are " not for the glory of God " — Putting on gold, or costly apparel — Wesley's experience at Oxford — His sermon on Dress — Diversions— Singing songs or reading books which do not tend to the knowledge or love of God — Doing good — The philanthropy of Methodism — Broad views of the meaning of salvation — Doing good to the bodies of men — Doing good to the souls of men — The need of Christian testimony — Diligence in Business — Business losses of the early Methodists — Co-operation — Meekness in suffering— The Ordinances of God — Public Worship — The Lord's Supper — Family Prayer — The Rules the standard of appeal in all cases of conduct — Breach of rule followed by exclusion from the Society — Effect of Methodism on the morals of the nation — Dr. Dale's statement concerning the defectiveness of the Evangelical Revival in its moral aims and achievements — The Rules of the Society the best answer — Anecdote of John Nelson, . . .22

Chapter IV. The Methodist Class Meeting And The Methodist Church

Clear ideas necessary — The Class Meeting not the test of Membership — Wesley's answer to the objections to the Class Meeting — The Class Meeting a means of ascertaining the fitness of persons for Church Membership — Has a Church a right to test spiritual

Contents. ix

PAGE

fitness? — The individual conscience not a sufficient test of fitness — Examples of other Churches — The Episcopal Church— Confirmation— The Sacrament of the Lord's Supper — Arrangements for preventing the approach of unworthy persons to the Lord's Table — The Congregational Church — Dr. Dale's Manual — Mode of admitting Candidates to Church Membership — Members when admitted come under the action of Church regulations and discipline — Exclusion from Church Membership — Methodism has adopted the principle of the inspection of the character of Church Members — Advantages of the Class Meeting system — Inspection close and frequent — "Wesley's directions as to meeting in Class — Address to the Societies at Bristol — Letter to Joseph Benson — Wesley's will the rule of the Societies — "Wesley's intention, ........... 52

Chapter V. The Modern Class Meeting

The relation of the Class Meeting to other "Prudential Helps" — Inspection — Fellowship — The Band Societies — The Love Feasts — The Class Meeting modified — "Wesley prepared for change — Conservation and correction — Original purpose of the Class Meeting still conserved — Leaders must be acquainted with the spiritual condition of their Members — Receiving Members " on trial " — Directions in the Bristol Society Book — The Early Mode of receiving Members — Great care necessary — The Standing Rules as to the admission of Members — Duty of vigilant supervision — Small Classes — Large Classes — The Members present in the Class-room — Visiting absentees — Leader responsible for recommending continuance of Membership — Right to recommend exclusion — Exclusion the work of the Minister — Dropping names from Class Books — The seriousness of excluding Members from the Methodist Society — The "Wesleyan Methodist Church — The Report of the Committee on Church Membership — The reasons that justify a Leader in recommending exclusion — Neglect to meet in Class arising from loss of spiritual life — Breach of the Rules of the Society— Members should read and understand the Rules — Compendium of Later Regulations — The Bible — The excluded Member's right of appeal — Leaders' Meeting — Minor District Meeting — The District Meeting — The Conference— Removal of Members — Into other Classes — Into other Societies — Into other Circuits — Notes of Removal — Lack of Leaders — Ministerial Leaders — A large increase of Lay Leaders required — The changes which have

Contents

modified the modern Class Meeting—The Class Meeting has absorbed the functions of other "Prudential Helps"— The idea of the Society threatened— Society Meetings should everywhere be held— The Band Meetings — Fellowship Meetings — Partial discontinuance of Band Meetings — Their special function transferred to the Class Meetings — Supervision in danger of being overshadowed by the idea of Fellowship — Need of Fellowship — Days of persecution — The Class-room a refuge — Need of comfort continues — Christian Fellowship has its origin in a common experience — Need of insisting on conversion — Fellowship only possible to those who walk in the light — Attractiveness of Methodist Fellowship — The Class Meeting, the place of its origin — The Class Meeting the means of instruction — A fuller knowledge of Biblical truth desired — The difficulty of consecutive teaching from the pulpit — Charles "Wesley in Bristol — Thirst for Bible knowledge a mark of both ancient and modern Methodism — "Wesley at Oxford — In Aldersgate Street Room — " A man of one Book" — Bible P.eadings — The threefold purpose of the Class Meeting, i'A

Chapter VI. % The Modern Class Leader

Modern Leaders the successors of "Wesley's Leaders — The secret of successful Class Leading — The Leader's need of spirituality — Self-examination — The companionship of Christ — Spiritual understanding — Healthiness — Power — Study of the Bible — Commentaries and Biographies — Private Prayer — Advantages of a Leader's position— Barnabas — Methods of meeting a Class — The old method — Diversified methods— Conversation — Specified subjects — Bible Readings — Monthly Prayer-Meetings — The Lord's Supper — The Covenant Service — Recital of work done — Punctuality — Singing — Vivacity— Marking Class Books — Receiving moneys weekly — Retaining Members — Gaining new Members — The future of Methodism, ......

Chapter VII. The Finance Of The Class Meeting

Captain Foy's far-reaching suggestion— First Allowances to Itinerant Preachers — Quarterage — Board — Increasing claims of Preachers on the Societies — Married Preachers — Rent — Apostolic Doctrine of Maintenance — Adopted by the Methodists — Provision for Preachers' wives — Assessment on the Societies — Circuits accept

Contents. xi

PA OK

responsibility of providing for Preachers' wives — Yearly Collection assists — Coals and Candles — Zeal of Circuit Stewards — Modern system of Allowances — Maintenance still the governing principle — Preachers' children — Their Maintenance and Education— Suggestions leading to the formation of the Children's Fund — The Children's Fund — Dr. Jabez Bunting — Beneficial effect of Children's Fund — The Education Branch of the Children's Fund — Education of Preachers' Children — Kingswood, Queenswood, and Trinity Hall Schools — Assessment for Education Branch of the Children's Fund — The two sections of Class Meeting Finance — Class moneys — Original rule as to Class contributions — Not confined to a penny a week and a shilling a quarter — Captain Foy's answer to criticism now a rule of Methodism — The rich help the poor — Cases of extreme poverty — A London " slum" Class — Generosity of the poor — Importance of Class moneys — Their amount — Contributions to Connexional Funds — Home Mission and Contingent Fund — The General Fund — Objects of the General Fund — Members' contributions commenced — "Work done by the Home Mission and Contingent Fund — Aged Ministers and Ministers' widows — "Wesley's plan for supporting Supernumerary Preachers and Preachers' widows — Its two principles — The Preachers' Fund — Societies supplement contributions of the Preachers — Changes in the management of the Fund — Separation of the moneys contributed by the Preachers and the Societies — Legalised or Preachers' Annuity Fund — The Auxiliary or Merciful Fund — The Itinerant Methodist Preachers' Annuitant Society — Amount of annual subscription— Need of another Fund — Centenary of Methodism — Subject of Supernumerary Preachers and Preachers' widows raised in Centenary Committee — Resolution of the Committee — Sub- Committee appointed to prepaie plan — Plan adopted by Centenary Committee— Approved by District Meetings — And by the Conference — The new Auxiliary, or Supernumerary Preachers' and Widows' Fund — Rate of contributions to the Fund in the Classes — The part Laymen took in the formation of the Fund — Mr. James Wood — The People's Fund— A monument of the Centenary year 109

Chapter VIII. The Class Leader And The Leaders' Meeting

Origin of Leaders' Meetings — Their original constitution and business— Their exceptional value — Leaders consulted by "Wesley and his Preachers — A misconception corrected — The Leaders' Meeting not a General Management Committee — Constitutional xii Contents.

PAGE

changes after Wesley's death— The Plan of Pacification— The Leeds Regulations— 1835 and 1852— Dr. Smith's History of Wesleyan Methodism — Present constitution of the Leaders' Meeting — The Secretary — The Chairman — Appointment and removal of Leaders and Stewards — Examination of Leaders — Instruction of Leaders in the duties of their office — The Leaders' Meeting and the spiritual work of the Church — Relation of Leaders' Meeting to Members — The admission and exclusion of Members — The "Minutes" of 1835 — Exclusion of Trustees — Commercial Failures — The Mixed District Meeting — Memorials to Conference — The Leaders' Meetings and the Sunday School — The Quarterly Meeting of the Circuit— Conclusion, . . . 128

Appendix

I. The Rules of the Society of the People called Methodists, . . 145

II. Compendium of Later Regulations 149

III. Books suitable for Class Leaders, 187

- Index, 193

MANUAL FOR CLASS LEADERS.

Chapter I. The First Class Meetings

ON February loth, 1742, a remarkable meeting was held in Bristol. It had been called by John Wesley, and its business was to consider the question of the debt which pressed upon the Methodist Society in that city. The debt had been incurred by the erection of the " Eoom " in the Horsefair. The attendance at the meeting was large, and the conversation was earnest. Suddenly, light broke in upon the perplexed counsellors. Captain Foy, a member of the Society, who evidently possessed a genius for organisation, propounded a scheme whereby the burdensome debt might be gradually abolished. He suggested that the members of the Society should be grouped in sections of twelve persons, and that one of their number should be responsible for collecting weekly from each of the others, a contribution of one penny towards the debt upon the Building Fund. The suggestion commended itself to those who were present ; it was adopted ; and, as soon as it was brought into operation, its practical efficiency was demonstrated. The Bristol " plan " was soon found to be a solvent

A of other difficulties besides those caused by the erection of Preaching-Houses. In 1742, the success of Methodism as an evangelising force among the English people was proved. A very large number of persons in London, Bristol, and elsewhere, had been profoundly moved by the preaching of the evangelists of the new era, and had crowded into the Methodist Societies, eager to " flee from the wrath to come, and to be saved from their sins." Wesley gives the following description of the " rise of the United Society " : — "In the latter end of the year 1739, eight or ten persons came to me in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did two or three more the next day) that I would spend some time with them in prayer, and advise them how to flee from the wrath to come*, which they saw continually hanging over their heads. That we might have more time for this great work, I appointed a day when they might all come together ; which, from thenceforward, they did every week, viz. on Thursday, in the evening. To these, and as many more as desired to join with them (for their number increased daily), I gave those advices, from time to time, which I judged most needful for them ; and we always concluded our meetings with prayer suitable to their several necessities. This was the rise of the United Society, first in London, and then in other places."

John "Wesley, whose clear eyes were never dazzled by mere numerical success, watched the swift increase of his Societies with a joy that was tempered by caution. He saw that he was becoming embarrassed by the rapid multiplication of new centres, and by the ingathering of multitudes of comparatively unknown converts. It was borne in upon him that an exact and individual supervision of such persons was essential. It was impossible to give such supervision himself, and it was equally impossible for his little band of itinerating Preachers to supply his lack of service. He waited patiently for a solution of the problem which, in its moral aspect, was exceedingly serious. In due time, he found that the ray of light which had relieved the darkness of the financial embarrassment in Bristol had also struck upon and revealed a pathway which would lead him out of his pastoral difficulty. The pence-collectors in Bristol, in their house-to-house visitation, discovered occasionally that some of their contributors did not live " as they ought." They reported their discovery to Wesley, who " in a moment " detected the unsuspected and permanent value of the plan which had been temporarily adopted. He said to himself, " This is the thing, the very thing we have wanted so long." He called together the Collectors, who were known as ': Leaders," and desired that each would make particular inquiry into the behaviour of those whom he saw weekly. This was done. He sums up the result thus : " Many disorderly walkers were detected. Some turned from the evil of their ways. Some were put away from us. Many saw it with fear, and rejoiced unto (!od with reverence."

As soon as the new instrument was put into his hands, "Wesley used it with precision and success. He introduced this method of inspecting his Societies wherever they had been formed. In his Journal, on Thursday, March 25th, 174-!, he says: "I appointed several earnest and sensible men to meet me, to whom I showed the great difficulty I had long found of knowing the people who desired to be under my care. After much discourse, they all agreed there could be no better way to come to a sure, thorough knowledge of each person, than to divide them into classes, like those at Bristol, under the inspection of those in whom I could most confide. This was the origin of our classes at London, for which I can never sufficiently praise God ; the unspeakable usefulness of the institution having ever since been more and more manifest." Throughout the country the new system was inaugurated. The Societies were divided into small sections, and the " Leaders " of these sections were initiated into their important duties. The work of a Leader was to see the Members of his Class once a week, for the following purposes : — First, to inquire how their souls prospered ; secondly, to advise, reprove, comfort, or exhort, as occasion might require ; and, thirdly, to receive what the Members were willing to give towards the relief of the poor. For a time the Leaders carried on this self-denying work. They called on each Member at his or her own house, or place of residence. But it was soon found that this plan of house-tohouse visitation would cause the new arrangement to break down by its own weight. It was seen that it not only took up more time than the Leaders had to spare, but that there were other serious objections against it. It was, therefore, agreed that the Members of each Class should meet all together in one place. In these little assemblies, full inquiry was made into the behaviour of each person, " advice or reproof was given as need required, quarrels were made up, and misunderstandings were removed. After an hour or two spent in this labour of love, they concluded with praise and thanksgiving."

We have given this sketch of the origin of the Class Meeting in order that we may discern its real character and purpose. The Class Meeting was, in many respects, the Society in miniature. All who read Wesley's description of the origin of the " United Society " must detect the resemblance between the two institutions. The Members of the Classes were persons who had been awakened to an acute consciousness of God and Eternity. They began to meet in Class, because " they desired to flee from the wrath to come." The sermons of the early Methodist preachers " illumined " the creeds which had become dull by reason of unbelieving use. They taught that Christ would come to judge the quick and the dead, and they did not hesitate to depict the terror of His final advent. They appealed to the imagination, they roused the conscience. Under their exhortations the " desire " to flee from the wrath to come grew into a passion. Its voice silenced the pleadings of self, of the world, and of friends. Awakened men pressed into the Societies, consumed with an anxiety to know how they might " abide the day of His coming."

But " a desire to flee from the wrath to come " was not the only condition of membership in the early Methodist Societies. We do well to emphasise this fact, as it is sometimes overlooked. Such a " desire," if existing alone, might have been serviceable as a force administering a first impetus in the right direction ; but noble souls are not sustained and trained by this " desire " exclusively. The early

Methodist met in Class, because he also desired " to be saved from his sins." The terror of the Judgment Day never lost its vividness ; but gradually the meaning of sin was more and more fully felt and understood, and then its intolerable burden crushed the heart. To obtain pardon for the past, to experience the " new birth," to feel that the power of " cancelled sin" was broken, to move upwards towards a life absolutely delivered from evil and completely filled with good, to love God with all the heart and soul and mind and strength, and his neighbour as himself, these were the ruling desires of the early Methodist. Without them a man lacked fitness for permanent membership in the Society.

Some persons, who are unskilful in accurate quotation and exposition, have criticised the " condition of membership" with considerable severity. Stress has bee*n laid upon the former part, which concerns " the wrath to come ; " and the latter part, which insists on salvation from sin, has been ignored. The combination is essential. And we may well ask if any person is fit for membership in any section of the Christian Church in whom such desires are absent ? Such a " condition " might well form a test of fitness for membership in the Church Universal. The Catholic Church throughout the centuries has lifted up its voice daily in the creed and prayer : " We believe that Thou shalt come to be our Judge. We therefore pray Thee, help Thy servants whom Thou hast redeemed with Thy precious blood. Make them to be numbered with Thy saints in glory everlasting. 0 Lord, save Thy people, and bless Thy heritage. Govern them, and lift them up for ever." The

Methodist condition of membership is in perfect harmony with these sublime petitions.

The character of the early Methodist Class Meeting was determined by the circumstances and purpose of its creation. On all hands it is now sorrowfully confessed that the doctrines relating to personal pardon, individual reconciliation to God, and the abiding consciousness of the Divine favour, had, with lamentably few exceptions, ceased to be preached from Episcopalian and Dissenting pulpits. If a man was convinced of sin, he had to seek relief from his burden by consulting the Methodists. Anxiety for forgiveness often led very many persons, who were members of other Churches, to join the Methodist Societies ; such association at that time not interfering with their membership elsewhere. They came in order that they might find out the secret of pardon ; having found pardon, they stayed because they desired holiness. The Class-room from the beginning has been an Inquiry Eoom. Men and women in distress asked, " What must I do to be saved ? " That question was answered by the counsels of the Leader, and by the recital of the experience of the Members. Having been led to the Cross of Christ themselves, their willing hands were eagerly stretched out to guide others thither also. But the first step in the way of salvation having been taken, the long journey that had to be accomplished before "perfection's height" could be reached came into view. It must be remembered that " Christian Perfection" was one of the most conspicuous doctrines of early Methodism. It was constantly preached, incessantly taught in the Class Meeting, and its truth was very frequently realised. Without holiness in heart and life, the revival of the doctrine of Justification by Faith would not have been an unmixed good. John Wesley dreaded Antinomianism. He found that to insist upon the necessity for Christian Perfection was its best corrective. And so " Full Bedemption " became the burden of hymn, and experience, and prayer, and it exercised a determining influence upon the tone and character of the Methodist people.

"Wesley describes the " United Society " as " a company of men having the form and seeking the power of godliness ; united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation." The description accurately depicts the character of the Class Meeting. "Salvation" was the dominant idea in the little assemblies. The Class Meeting existed in order that its Members might enjoy salvation in its fullest sense. The Members were united together to help each other to gain complete deliverance from sin. They pleaded for one another in prayer. By the recital of their experience they encouraged the timid, counselled the perplexed, rebuked the lukewarm, instructed the ignorant, and guided the anxious inquirer "into the way of peace." Nor was the bond of mutual sympathy and help broken when the Class Meeting closed. They watched over each other during the week ; ready to help in the moment of temptation, quick to place a hand under a brother's cross, courageous to point out a fault in spirit or conduct, inflexible in their protest against wrong - doing, eager to rejoice with them that did rejoice, ready to weep with them that wept. When we look upon these little groups of men and women associated together to " help each other to work out their salvation," we are reminded of the experience of the Church in the purest age of Christianity. We think of those Pentecost converts who " continued steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers." We are not alone in detecting this resemblance. Paley, in his Evidences of Christianity, explains the character of the Christian Church during the first century by pointing to its modern representative, the Methodist Society. Dr. Rigg, in his Comparative View of Church Organisations, has established the parallel. If any doubt remains, let the hymns "For the Society," which form Part V. in the Wesleyan Methodist Hymn Book, be carefully read. They enshrine the loftiest spirit of Christianity. In their vivid perception of the " real presence " of Christ with His people, their yearning after the mind that was in Him, their passionate pleading to be delivered from sin, their generous outlook towards the " things of others," their desire for " peace and unity," their recognition of the nearness of Clod in everyday life, their " sweet reasonableness " and bright hopefulness, their serene anticipation of the glory of the future world, they teach the only perfection which, at present, is possible to man. The character of the early Class Meeting may be judged by these hymns. Its purpose was fulfilled when the counsel was obeyed, —

"Then let us wait the sound

That shall our souls release ; And labour to bo found

Of Him in spotless peace, In perfect holiness renewed, Adorned with Christ, and meet for God."

Chapter II. The First Class Leaders

WE have seen that Class Meetings were established in order that Wesley might " come to a sure, thorough knowledge of each person " who was a Member of his Societies. In his journeys through the country, it was impossible that he could see the daily life of individual Methodists, and so the Leaders had to use their eyes for him. He committed the work of supervision to the men in whom he could "most confide." When he was absent, he knew that they were doing their work ; and when he visited a town, he received from the Leaders their reports, supplementing their work by examining the Members " one by one." The fugitive ministry of Wesley threw a heavy load of responsibility upon his Leaders, but that load was borne with admirable faithfulness.

When the number of the Societies increased throughout the country, Circuits were formed, and itinerant Preachers were stationed in them. The Preachers usually stayed in the Circuit for a year, and much of their time was absorbed in pioneer preaching, and in visiting the towns and villages in their far-extended " rounds." It was impossible that they could obtain by personal inspection a sure and

thorough knowledge of each Member of the numerous

Societies under their care. And so the Leaders were " eyes for them " also, and kept them acquainted with the spiritual condition of those over whom they watched with ceaseless vigilance. When the " Assistant " or the " Helper," as the Ministers were then called, had preached in the appointed place, the general congregation was dismissed, and a meeting of the Society — that is, of all the Classes — was held. Once a quarter the meeting was special. The work of Wesley was repeated. The Members were individually questioned as to their spiritual condition ; reports upon absent Members were given by the Leaders ; and Tickets of Membership in the Society were written out by the Preacher, and delivered to those whom he deemed worthy to receive them.