Treatise on class meetings

Preface

Methodism is spiritual Christianity. She does not reject suitable forms, but holds them as subsidiary to her spirituality. Of all these, class meetings occupy the chief place. They are eminently pertinent and important to experimental and practical religion. It may, therefore, be a matter of some surprise that they have not, long since, commanded the service of some one of the many able pens that have ever been ready for the defense, the support, and commendation of the various parts of our Church economy. I could find no work which proposed a discussion of this subject. How far this treatise will supply this deficiency, must await the decision of those who read it. The plan of discussion pursued is that suggested to my mind by the subject itself. My aim has been to set forth the institution in its own true character as the very best light in which it

4 Preface.

could be viewed. The arguments offered in support of the obligation of class meetings, have not been hastily thrown out. They were written, at least in part, more than a year since, and have been very carefully considered. Like some others, I once had doubts of the sufficiency of this obligation; but they have all passed away — I am fully satisfied. I have been the more elaborate on this part, under a persuasion of its chief importance. And if this work shall contribute somewhat to the support of this invaluable institution of our Church, I shall feel that I have increased reasons for gratitude and devotion to God. That it may serve this good purpose is my earnest prayer. John Miley.

Cincinnati, April, 1851.

CONTENTS,

Introduction ^aSe 7

Chapter I. The Social Principle Upon Which Class Meetings Are Insti- Tuted

The social principle 23

The social principle in religion 27

The social principle in class meetings 31

Chapter II. The Design Of Class Meetings

Origin and primary purpose of class meetings H

Design of class meetings particularly stated 49

Class meetings not a confessional 57

Chapter III. The Obligation Of Class Meetings: First General Argument

Class meetings, as a regulation of our Church, constitute a term of Church membership 71

Principle of the first general argument explained and established: prerogative of the Church in prudential regulations- 75

Application of this prerogative to the case of class meetings • • • 96

Chapter Iv- The Obligation Of Class Meetings : Second General Argument

FURTHER ARGUMENTS.

Ground of the second general argument explained and established: design of class meetings. 114

Obligation of class meetings securely placed upon the ground of their design 125

Further arguments. 133

6 Contents,

chapter v

OBJECTIONS TO CLASS MEETINGS CONSIDERED : PRUDENCE REQUISITE IN EXCLUDING FOR NON-ATTENDANCE.

Objections considered Page 146

Prudence requisite in applying the rule which enjoins exclusion for non-attendance. 160

Chapter VI. The Benefits Of Class Meetings

Useful training for the young and inexperienced 160

Christian communion and self-examination 170

Preservation from delinquency: reclamation of the delinquent • 179

Suitable exercise of Christian graces and talents 184

Relations of class meetings to pastoral and disciplinary offices -190 Relations of class meetings to Methodism • 195

Chapter VII. The Mode Of Conducting Class Meetings

Mode of conducting them in view of their design 200

Mode of conducting them in order to the greatest good 208

Chapter VIII. The Duties Of Leaders And Members

Duties of leaders 214

Duties of members. 221

Introduction

Methodism is a wonderful system, a marvelous example of the poAver and efficacy of simple truth when owned and blessed of God. Small in its beginning, its progress among all classes of people has far exceeded the expectations of its best friends. In little more than one century it has caused itself to be extensively known, felt, and respected in Europe and America, and partially so in other nations of the earth. All this, too, in humble reliance upon God, it has accomplished by its own inherent energy and heavenly influence, without the pomp of ceremony, the patronage of wealth, or the controlling power of civil legislation. All it asks of the ruling powers of this world is to be let alone, left free to exert its own saving power, and operate on its own principles of truth and righteousness. "The kingdom of God cometh not with observation." The chief glory of Methodism is its spiritual vitality, its saving efficacy, developing itself in the new hearts and reformed lives of its subjects to an extent that demonstrates the divine sanction of its truth and rich blessing of Heaven upon its practical operations. "While millions of souls, gathered from the ranks of Methodism, have been safely housed in heaven, and millions more are on their way to glory, as fruits of its direct operation, it has indirectly imparted new light, energy, and saving influence to all the evangelical Churches of Protestant Christendom, which previously possessed the form, but were well-nigh destitute of the power of godliness, till they lighted their torches at her fires. Such is the influence of Methodism, that, while the votaries of other systems have affected to despise it, they have, in self-defense against its encroachments, though, perhaps, imperceptibly to themselves, adopted more or less of its usages. Who ever heard of traveling home missionaries, anxious seats, or inquiring meetings, till the Methodists waked them up with their itinerancy, mourners' bench, and class meetings ? We wish our sister Churches success in the enterprise. It is better, perhaps, to have an imperfect imitation of the excellent originals than to be wholly destitute.

Yet Methodism is not a new Gospel, but the primitive, apostolical system revived, after being smothered for ages under such masses of forms and superstitious ceremonies, such crude notions of its doctrines and admixture of worldly wisdom, as well-nigh extinguished its vitality. With us, at least, Methodism is Christianity untrammeled; and unadulterated Methodism, as it came from our fathers, is "pure religion." It is peculiar for the clearness and consistency of its doctrines, as well as the simple and forcible manner in which they are usually delivered from the pulpit, without the incumbrance of notes ; and, though powerfully resisted at first by ignorance and prejudice, they are now very generally received as true by those who have examined them in the spirit of candor, and compared them with the sacred Scriptures, the only infallible rule of faith. It also teaches and imparts to its subjects an experience of grace according to godliness, sound and evangelical — one that changes the heart, reforms the life, removes the sting of death, and affords an assurance of present acceptance by the direct witness of the Holy Spirit. Its usages are simple and convenient, yet solemn and impressive, so that her public worship and social service may all be performed "decently and in order." Its moral discipline, too, is wholesome, exerting a salutary restraint on all its subjects, and is probably enforced with more strictness than that of any other system, yet without oppressing any who seek conformity to the precepts of the Gospel.

Its prudential regulations are the result of experience, adopted from time to time, as occasion required, and not as speculative theory suggested, and are, therefore, founded in wisdom and attended with much practical good to all who properly observe them. Among the prudential regulations of Methodism, the institution of class meetings is one of the most prominent. Watch-nights and love-feasts, though of less frequent occurrence, are, in their proper place, highly beneficial; but class meeting, coming statedly one day in every week, is of still greater importance to our members. It affords an hour for self-examination, prayer, praise, and religious conversation with our most intimate Christian friends, free from the restraints imposed by a public assembly; for while serious inquirers after salvation are allowed to be present a few times, to inform themselves as to its duties and privileges, without any obligation to become members, all trifiers with sacred things are excluded. Here, where only pious friends are presumed to be present, where all would help and none would hinder us in the pursuit of spiritual life, we can freely talk over our hopes and fears, trials and deliverances, resolutions and prospects in the way to heaven. In a word, we may safely and prudently state our case as it is, whether encouraging or otherwise, and thereby secure the sympathizing prayers, counsels, exhortations, or admonitions of those in whom we have most confidence ; and thus the friends of Jesus " edify one another," and that which i9 lame is healed, and not turned out of the way. Now, they who see no advantage to the professor or seeker of salvation in all this, must know little of the human heart, and still less of experimental and practical godliness, and the Scripture and appropriate means of promoting it. Myriads of souls in heaven, and multitudes still on their way, bless God and his Church, and will forever bless them, for the benefits derived through these nurseries of piety. No system affords so many helps to a godly life, so much aid to holy living, as Methodism, nor yet such numerous checks to lukewarmness or lifeless formality. They who are content with a name to live while they are dead find in her courts no rest for the sole of their feet. There is no room for idlers. They must engage in working out their own salvation with fear and trembling, while God works in them to will and to do, or they must become weary of reproof, and get out of the way. But to such as inquire seriously what they must do to be saved, Methodism presents all the ordinances and privileges of any other evangelical system, with the important addition of the annual watch meeting, the quarterly love-feast, and the weekly class meeting, all of which are very choice Christian privileges, especially the last named, and are so regarded by such as know them best.

The rules and usages of Methodism may be too stringent to suit the views and feelings of some who are sticklers for liberty or love to be at ease in Zion, but not for the accomplishment of its benevolent purpose to spread Scripture holiness over all lands. It has been occasionally intimated, that if we would dispense with some of our rules and usages, the Methodist Episcopal Church would become the most popular of any in the United States. Among the things objected to by some are, the rule against the xise of superfluous ornaments, the usage of holding our peculiar Church meetings, namely, love-feasts and class meetings, with closed doors, and the rule requiring our members to meet in classes for weekly examination into their spiritual progress. It is thought by many that if these and such like requirements were out of the way, that people would throng the doors of our Church by thousands. Perhaps they would. That is what we are afraid of, and what we aim to prevent ; for then persons without piety, without religious principle even, would readily avail themselves of the influence arising from Church membership, because cheap ; it would require but little sacrifice of worldly pleasure; there would be but few crosses to bear, or duties to perform. Many would, then, join for the sake of a popular minister, who would not now join the Church for her own sake ; but unfortunately they would be little or none the better for it. Such as are in earnest to be saved from sin and to gain heaven on Gospel terms, are content with the Church as it is, and they who are not in earnest are unsuitable to share the privileges of Church members.

"What would it avail to receive multitudes of people into the Church, half awakened, but slightly penitent, unbelieving and without any fixed purpose to lead new lives, but merely wishingto float with the tide of popular feeling, and to be called by the name of Christ to take away their reproach? The Church is of little use to such members, and they are of no use to it. They are not to be relied on when the Church needs help ; they have no principle of action to hold them in the day of her adversity, and no grace to bind thein to her interest. Their religion is like the morning cloud and the early dew that soon pass away. Thus, by reducing the standard of piety and relaxing the obligation of duty to meet popular prejudice, we should burden ourselves with useless lumber, cripple our system, lose our power with God and with men, and defeat our main object — the glory of God in the salvation of souls. To blot out these peculiarities of Methodism, would be like removing a stone from the center of an arch — it would weaken the whole system. "We wish such, and only such, to become Methodists as will embrace Methodism for its own intrinsic excellence, and then abide its results through weal and woe. If slight modification of its polity become necessary to meet new circumstances, let it be made from time to time by the proper authority; but let not her distinguishing peculiarities be marred to make peace with the world. We love Methodism as it was, as it is, and as, we trust, it ever will be, in all of its essential features at least. As to the peculiar institution of class meeting, whether we view it in its spiritual, pastoral, disciplinary, business, or social aspect, it is of vast importance to us. Nothing, indeed, could supply its place, or fill the vacuum which its removal would occasion in the system of Church polity of which it is a distinguishing feature. Settled pastors over single congregations may do without it, but itinerant, interchanging pastors, having charge of numerous flocks, to be visited periodically, in order to perform their pastoral labor, find it indispensable to divide their societies into smaller companies, called classes, according to their respective places of abode, and appoint leaders to look after them in their absence. These weekly meetings are to the Church what schools are to colleges, and military training, by companies, is to an army — indispensable to her prosperity.

That good, religious people of other Churches, and some well-disposed people of no Church, do not like class meeting is readily admitted. What else could be calculated on? How could we expect people to appreciate what they have never tested and do not understand? To place a proper estimate upon class meeting, it must be known, not by the representation of prejudiced or uninformed persons, but practically. But whatever plea may be made for others, we have no excuse on the score of ignorance. "We understand the institution; have proved its great value; and if we willfully neglect to avail ourselves of the privilege it affords, it is because the light in us has become darkness ; and how great is that darkness! In other Churches, the best members are most attentive to their respective social and Church meetings, while such as absent themselves habitually, are, at most, regarded but as nominal members. So it is with us likewise. It is a fact that can not be concealed or successfully controverted, that the most faithful, useful, and influential Methodists, are most devoted to our peculiar meetings, especially the weekly class, and most punctual to atterfd, while the lukewarm, worldly-minded, and disaffected, are least disposed to enjoy the privilege. Good members may be deprived of their class privilege by age, infirmity, sickness, or unavoidable hinderance, and timidity may, for a time, keep back some worthy young members; but with most delinquents, the great difficulty is want of disposition to attend. All willful delinquents in this duty, who have not a reasonable excuse, violate the terms of the compact between them and the Church. They are admitted first on trial, six months, the rules being read to them quarterly, and then received a3 members on examination before the Church, they professing to believe her doctrines, and pledging themselves to keep her rules. Without Consenting- to these conditions in the presence of their brethren, they could never obtain membership among us. If they keep their promise of conformity to rule, the Church will be a nursing mother unto them, and do them good as long as they live; but if they break the covenant by willfully and habitually absenting themselves from the weekly class meeting, and can not be reclaimed, the Church may be placed under the disagreeable necessity of putting them away, lest their pernicious example corrupt others.

Now, what wrong would be done to such members by excluding them, according to disciplinary rule in such case made and provided ? None whatever. In those communities where the people erect houses of worship, organize themselves into Churches, make their own ministers as they do their doctors and lawyers, then call and settle them, and finally dismiss them at pleasure, the lukewarm members may proclaim independence, and sustain each other in their delinquency ; but our system is very different from this. None of us are educated for the ministry, though such as are called of God

18 Intkoductioa '.

to the work become educated in the ministry ; do not wait for the call of the people, but go out and call them to repentance, faith, and Gospel obedience in the name of Christ. When converts are multiplied, and wish to come under our pastoral oversight, we explain the terms on which they can be received and retained ; we agree to preach, administer the ordinances, and watch over them as pastors, so long as they avoid evil of every kind, do works meet for repentance, and attend all the appointed means of grace. They understand perfectly, that to retain the privileges they must fulfill the conditions, and that to fail in the latter is to forfeit the former. What just ground of complaint have such delinquents if the Church should exclude them? Churches are voluntary associations. No one becomes a member against his will; nor can he be retained against his consent ; but the Church has some rights as well as individual members. Church rules are not enforced in this country by fining or imprisonment. There are no inquisitions nor tortures tolerated in the United States. The heaviest penalty inflicted for the worst crime, in ecclesiastical jurisprudence, is expulsion, and that creates no civil disability. The Church, at most, can only leave the offender beyond her pale, where she first found him. But, in the case now under consideration, for neglect of class meeting, there is no expulsion as in case of crime, but simply tin's provision: "Let them be laid aside, and lri the preacher show that they are excluded for a breach of our rules, and not for immoral conduct;" thus tenderly regarding both feeling and reputation.

The Treatise on Class Meetings is well-timed. Eecently the tendency every-where is to unsettle old foundations, break up or modify long and well-tried systems, and substitute new and untried theories. This we regard as a hazardous experiment. No rage for improvement or reform should induce us to abandon what we have proved to be safe and profitable till we are sure of obtaining something better in exchange for it; and whatever serves to check this reckless spirit of innovation is worthy of serious consideration. Such, we trust, will be the effect of this Treatise, which comes to hand opportunely. It takes the true ground; does not place class meetings among the sacraments, neither among the things expressly commanded by name and in form, but among the prudential regulations of Methodism, where it properly belongs. The author is content to rest the institution oil the general basis of holy Scripture as a suitable regulation for the better performance of our pastoral work, and one both safe and profitable to the members. In its proper place as such it has not only accomplished incalculable good, but has likewise become indispensably necessary to the system of Church polity, of which it is a prominent feature. Methodism is a regular system. Its doctrines, experience, rules, and usages are all harmonious. Whoever embraces any part of it, to be consistent, should adopt the whole, and conform their hearts and lives to its wholesome requirements, or relinquish its privileges. To change the rule so as to allow its professors to attend class meeting or not, at their own option, and still remain members of the Church, would be practically to abolish the institution itself; and to abolish class meeting would be virtually to abandon Methodism, and let our Church members fall back into lifeless formality. There is among us no better test in general of the increase or decline of spiritual life than attendance on, or absence from these social meetings. Whoever willfully and habitually absents himself from them, is, by his brethren, regarded as backslidden ; and hence the rule for reclaiming or excluding him as a useless member, to make him fruitful, or to cut him off as a withered branch. Let no one, under a mistaken notion of improving Methodism, seek to have this test of membership done away, unless he prefers careless and worldly-minded professors of religion to living stones of the temple of God.

TREATISE

ON

CLASS MEETINGS.

Section I. The Social Principle

Social capacities arid tendencies are strongly and strikingly characteristic of man ; and it is hereby sufficiently indicated that Providence intended the social condition of the race. We are not formed nor intended to live each alone, in the seclusion of solitude. In such a state many of the best and noblest principles of our nature would be worse than useless. But few things exist in separate, independent states. One thing exists in relation to another. It has its character and course in view of the character and course of another. The existence and character of the one require and assume the

existence and character of the other. There is a relationship between the eye and the light. Without the one we could know nothing of the other. Either would, without the other, be totally useless to all the purposes and interests of vision ; and so of the endowments and offices of man which look to the social state. "Without this state, these endowments can not be employed — these offices can not be fulfilled. Our powers of mind, that might be employed for the guidance and good of each other, could not, in a condition of disseverance, be turned to any such beneficent purpose. Our affections of philanthropy and patriotism, of benevolence and pity, of sympathy and charity, of gratitude and love, must lie dead, or live unproductive of any fruits as blessings to each other.

This principle of association among men is a common and familiar one. It has often been adopted and acted upon as a bond of union and a measure of strength, and has ever developed itself as most efficient and productive. "Without it, men are like the rods in the fable — exceeding fragile and quickly broken; but ■with it, and thereby closely united and strongly banded together, they are mighty in strength. It is thus that the greatest objects of human effort have been achieved. Thus governments have been formed, and extended abroad in

Their Social Principle. 25

their far-reaching sway. Thus tyrants have been dethroned and crushed, the bands of slavery broken, the burdens of bondage thrown off, and the principles and privileges of right, and equity, and liberty secured and established.

In the more private relationships and concerns of life, men are, by association, mutual helps and comforts to each other. Their combined wisdom, and strength, and goodness become a common stock— a common source of supply. The young are trained and instructed by the experience and prudence of the aged; the ignorant are guided by the counsel of the wise; the weak are protected by the might of the strong ; the poor are supplied by the benevolence and charities of the rich ; the sick and the suffering are relieved and comforted by the sympathies and kindnesses of the healthful and the happy.

How infinitely better is a well-formed, social state, than solitude or anarchy! Solitude is a condition directly contrary to our true character and destiny — one in which we can never find our own well-being, nor render to others that help to which we are obliged by our nature and relations to them, and by the will of God. It is a condition so unnatural and repulsive as never to be sought, except through the force of guilt, or bewildering griefs, or some mental delusion and fanaticism. To throw men together in a state of disorder and antagonism, is equally contrary to their character and destructive to their well-being. It is only when intimately united in a well-ordered, social state that their true happiness can be secured. It is thus that the heavens are harmonious, and beam with brightness and glory. The sun and the planets that circle around it exist and move in orderly relation to each other. The stars, and suns, and systems that sweep far away through the distances of space, all exist in relationship, all move in harmony with each other. Here prevails the social principle; here is society through all these systems. Break up their welladjusted relationships, and turn them from the courses of social order and harmony in which they move; let them come clashing one with another, or wander away each alone, and all would be confusion and ruin, or darkness and solitude. Equally fatal would it be to the welfare of man to deprive him of a well-ordered social state, or to break up the order and harmony that spring from that state.

Association is a measure to which men of kindred sympathies and purposes are led by a natural and common impulse. Thus, when

Their Social Principle. 27

interested upon any common subject, or when in earnest for the achievement of any particular end, they have united together, not only by the association of their names upon the same roll, or meeting in public assemblage, but they have sought a direct, personal intercourse for their mutual encouragement and support. Much evil would be avoided if men did not so often avail themselves of this measure for corrupt and wicked purposes; and a greatly-increased amount of good would be accomplished if those aiming to be and to do good would always adopt it, and thus reap the rich fruits which it is so eminently calculated to produce.

Section II. The Social Principle In Religion

The Church is founded upon the social principle. It is a society, or collection of societies. Keligion is eminently social. The great body of its virtues and duties — such as constitute and adorn the Christian character and fill up the measure of Christian requirements — have immediate respect to the social state. Where may we, except in the social state, possess and exercise that charity without which there is no true religion— that charity "which suffereth long and is kind, which beareth all things, believeth all things, hopeth all things, endureth all things?" Where may we, except here, "let our light shine before men," and bless them by our example and admonition? Where else may we "rejoice with them that do rejoice, and weep with them that weep," or "be kindly-affectioned one to another with brotherly-love ?" Where else may "we bear one another's burdens, and so fulfill the law of Christ?"

And it is only by this measure of association that the great ends of religion can be accomplished, and its great interests secured. In religion pre-eminently there is strength in association. One who shall chase a thousand is, indeed, mighty ; but how vastly more mighty are two who shall put ten thousand to flight! There are rare instances where one servant of God, acting alone, has accomplished great things. Thus Elijah stood alone against the prophets of Baal, and the array of royalty, and the people, and signally triumphed over them. But usually the great enterprises of religion are carried on, 'and the signal triumphs of truth achieved, by the more general union of the people of God. Thus, when Israel went forth in concert, and were together true to their God and to their common cause, they ever triumphed over their foes. While the disciples of Christ

Theik Social Principle. 29

waited with one accord, in one place, the promised baptism of the Spirit came upon them ; and while they went forth, in unison of spirit and purpose, and proclaimed the word of truth, it came in power, and was glorified in the salvation of many. And it is thus, through the principle of association, that the great, benevolent, and evangelical enterprises of the Church are in operation and development, and carrying abroad, to the benighted nations of the earth, the rich and precious blessings of religion.

"We may well express our surprise that a measure so important in itself, and so consonant to the true character of religion, should be so much overlooked or disregarded. Particularly is there a surprising neglect or disregard of that intimate, personal, Christian association which is so in character with religion, and so important to us. As Christians, encompassed with infirmities, and encountering many adverse influences common to us all, we need all the helps, the comforts, and encouragements of an intimate association ; we need all the support, the protection, and defense of this element of great strength. And the very spirit of the religion which we profess, and all the affections of brotherly-kindness and charity which it inspires, and all our common sympathies and interests, prompt us to seek such association. And it is only when we are thus united that our religion can have fair and full exercise, so as to produce all its gracious results. These sentiments are well expressed in Dr. Alexander's " Evidences of Christianity:"

" Christians need the aid of the social principle to fix their attention, to create an interest, and to excite the feelings of devotion. The truth is, that if the heart be affected with lively emotions of piety, it will be pleasant, it will be useful, and it will be natural to give them expression. This will hold in regard to philosophers and men of learning, as well as others. Wherever a number of persons participate in the same feelings, there is a strong inclination to hold communion together; and, if sentiments of genuine piety exist in the bosoms of many, they will delight to celebrate in unison the praises of that Being whom they love and adore. There is no reason why pious emotions, more than others, should be smothered, and the tendency to express them counteracted. Such, indeed, will never be the fact. ' Out of the abundance of the heart the mouth speaketh.' Piety, it is true, consists essentially in the exercises of the . heart ; but that religion ■fthich is merely mental is suspicious — at best