The Methodist church-member's manual : a hand-book for every Methodist

Preface

This book is an attempt to supply a need which its author has long felt as a pastor in the Methodist Church.

Persons joining the church, desire to understand its doctrines and usages, and what is expected of them as members- They are ready to receive instruction, and have need of much instruction, such as the minister cannot give from the pulpit, and which he has little opportunity to give in personal interviews.

I have aimed to set forth in these pages, first, as most important, the obligations enjoined in the vows which our church requires all her members to assume, and to indicate, in some measure, how we should use the church for our own spiritual culture and for the salvation of others ; after that, the fundamental doctrines of Christian failh and some distinctive features of our own church theology.

It is especially desirable to awaken in the new church member an interest to investigate ; to search after truth, and to know the reason of things ; as this is essential to progress in Christian knowledge. For this reason I have thought some discussion of our doctrines better than the mere dogmatic statement of them. The exceeding brevity which it was necessary to enforce upon these discussions, leaves them incomplete and open to criticism.

IV PREFACE.

It adds much to the impressiveness of our rituals to have our congregations familiar with the same, and taught to take part in them. Those rituals, therefore, which are regularly used in our services, and in which the congregations are expected to respond, are given, from our Discipline, in Part II of this Manual.

With the devout desire to contribute something toward a

better instructed and more earnest type of piety in our churches,

this book is committed to the pastors of the church to be used

or not as they may judge best

J. E. Godbey.

PART II. . The Apostles' Creed, - - . 176

The General Rules, .... 189

The Lord's Supper, .... IQ3

The Ministration of Baptism to Young Children, - 201

T Yea?s, niStrati .° n ° f B . aPtiSm t0 SUCh M " e 0f Ri P CT

Te^Is? RCC ? ti0n r Re <T*- of Church

The Form of Solemnization of Matrimony/ ". " "l

Trial of a Member, . . 7 * '

* 219

METHODIST

CHURCH MEMBER'S MANUAL

Chapter I. OBLIGATIONS

Church membership creates no special duties. It is the duty of all men, alike, to serve God. We do not make this obligation, nor can we escape it. In our earthly relations we assume obligations. One need not enter the marriage relation ; having entered it he has special responsibilities. One need not engage to be a teacher of children in a school ; having so engaged there are duties inseparable from the position assumed. Thus, as respects the things of time, we assume relations at will, and find special duties pertaining to each. It is in this way men come to think of duty to God as something which may be determined by their own voluntary relations and promises. It is not so. Obligation does, indeed, depend upon relationship ; but there are relations which are not voluntary. The relation of the child to the father is not voluntary ; it is fixed in the very conditions of being — the law of life — and it involves the highest obligations ; obligations which come upon the child, whether he choose or not, and which his volition cannot escape or diminish.

All God's claims upon us exist in the nature of things ; we do not make them and cannot release ourselves from them. They rest alike upon all. Of all he claims obedience, love and faith. It is no greater sin for the preacher to swear than it is for the member of the church, or the man outside of the church ; for he who said, "Swear not at all," said it for all. It is no greater sin for the preacher to be worldly and self-seeking, than for the common member of the church or the common sinner ; for to be without true piety will damn both alike. It is no greater sin for the church member to violate the Sabbath than another man; for he who said, "Remember the Sabbath day to keep it holy," said it for every one. "He that believc.th not shall be damned" is a sentence that leaves

OBLIGATION. 3

little ground for any unconverted man to pique himself upon his goodness, or to censure church members and say, "If I were a church member, I would be better than this man or that."

But one says : "I am under no vows. It is a fearful thing to promise before God to serve him." So it is; and quite as fearful not to promise to serve him. Will a child say to his father, "It is a solemn thing to promise to obey you ; I will not make the promise?" And if the child does not make the promise is he less under obligations to obey ? Will any father accept this excuse for the disobedience of his son : "I never promised to obey you? I don't claim to be obedient?" Yet men condemn with the utmost severity the conduct of church members, and condone themselves in doing worse things ; saying, complacently, as if it were a just excuse for their conduct, " I am no church member; I don't profess to be a Christian."

We do not make relations to God and we cannot change them. Like the relation of the child to the parent, that of the creature to his Maker is fixed, natural, necessary. If we promise to serve, we only confess an obligation, which remains the same, confessed, or unconfessed. If one vows to obey God and does not keep his vow he will be damned ; and if he does not vow and lives in disobedience he will be damned all the same. It is time to turn all the cavils and accusations of non-professors of religion against themselves. If one should say, "A child of God must not do thus and thus," while he does the same things himself, he confesses that he is, for his own part, a child of the devil. "Sin is the transgression of the law," in the church or out of it; and to stay out of the church and away from Christ, is the sum of all sin. To be without faith in Christ and the experience of a new heart is to be lost, whether professor or non-professor,

Yet, it seems to me, one had rather, though a transgressor of God's law, be numbered with those who confess they ought to serve him, than among those who openly deny his claims. The professor of religion takes upon himself the reproach of all his sin He says, "I ought to serve God. I own that

OBLIGATION. 5

Christ is a sufficient Saviour ; there is salvation for men — sufficient grace to save them from sin ; and it is my own fault I am not saved." You would prefer that the man who injures you should say, "I ought to honor and esteem him, and I confess I am self-condemned in so far as I do not," rather than to say, "I owe him no respect." If I sin, let me put myself upon a public profession that condemns me for that sin, rather than, by refusing to confess my obligations to my Maker, condemn God that I may be just.

Do not say, when you read this, that I have made excuse for the sins of church members. I have not done so, I have only shown that there is no excuse for the sins of any. When sinners speak lightly, and think lightly of their violations of God's law, just because they make no pretention of keeping it ; confess no obligation to keep it ; let us show them their folly, and the fearful sin of their excuse for sin. We c anno t too strongly insist upon holiness of heart in church members ; but the obligation of a holy life does not pert ain alo ne to church members. It rests alike upon all ; for without u~v.

Chapter II. JOINING THE CHURCH

My Dear Friend : You desire to live the life of the righteous. To this end you seek membership in the church, that in the fellowship of God's people you may find aid in working out your salvation, and in rendering the most acceptable service to his cause who hath called you unto glory and virtue. It may be that you have not yet found peace in believing, and are saying of the Saviour, " Oh, that I knew where I might find him." It may be that you have found him, already, and would render him an unreserved and joyous service. Either motive is a proper one for identifying yourself with God's people. As the blessed Saviour turns none away who seek him truly, so the church opens her doors to every soul that is longing after Christ.

The church has divine claims upon you. The church has taught those truths that have enlightened your soul in regard to your eternal welfare ; and it is ordained of God to nourish in you every good purpose, until you come to the stature of a perfect man in Christ ; to direct

JOINING THE CHURCH. ?

your work in his cause, until, as a faithful servant you are called to your reward. It is to the church you look to deliver the influences which must continue to direct sinners to the Saviour. The church represents God's cause in the world. It delivers the words of eternal life which Jesus has spoken ; it preserves and administers the ordinances which he has commanded us to observe ; it is the agency appointed of God for the conversion of the world, and the establishment of the kingdom of heaven upon earth. All, who are the Lord's, should be enrolled among its members. The prisoner, or exile, cut off from the fellowship and ordinances of the church, may still be joined to the mystical body of Christ ; being in faith and spirit and desire a member of the church. But no one whose heart is given to Christ and his cause, or who is among the number of his true followers can voluntarily reject membership in the church visible.

The motives which should prompt you in seeking membership in the church are sufficiently indicated by the nature of the church itself. A deep conviction of the truths of the gospel, a desire for personal salvation, and, for usefulness in the cause of Christ, express, in general terms, the motives which should direct you in this matter. We can not warn you too earnestly or solemnly against admitting into the grounds of your action, in joining the church, any consideration of social interest, personal reputation, opportunity for advancement in temporal affairs, or patronage in business. No sin of presumption can be greater than a worldly purpose concealed under a professed spiritual aim. It would prove delusion and death to your own soul. I need only mention these things. There are those who will be so unwise as to suggest to you, in regard to church relations, the social advantages of this or that congregation ; the influence you may exert here or there, and the need which the church has of you. Be assured, my friend, that the Lord does not seek honor of men ; nor should the Lord's church seek the patronage of men. You have need of the church ; you can not reject her teachings or ordinances. It is not that Christ has need of you but because you have need of Christ that you seek to become a Christian.

JOINING THE CHURCH. 9

The church offers to you the means of grace most needful for you ; it offers also the most efficient methods of promoting the cause of Christ in the world. It is a prime condition to your usefulness in that cause that you be obedient to the discipline of the church, and zealous for its institutions, offering yourself for whatever work the church may find for you to do.

Leave the church to estimate your talents, and to fix your field of labor ; and, regard that you serve God most acceptably when most obedient to the church's demands. Be ready for the lowest place ; think any place honorable in the service of God. When the prodigal came from his wanderings, to find in his father's pity escape from perishing by famine, he thought not of the best robe, the ring, the father's kiss, the fatted calf and the feast. He was ready to be the humblest menial in his father's house. It is with such a spirit every one must come to Christ, or come into the church. God only honors such as renounce themselves — only such Christ saves.

" What church ought I to join?" said a young friend of mine, a lady, fashionable and io member's manual.

worldly: "The church which requires you to be most humble" was the reply. It is a thought which often occurs to those who are somewhat moved by God's Spirit that they may make the church responsible for their salvation ; so they join the church which requires least in outward life, and, then, rest content if they keep within its forms and rules. Many a young person has chosen church relations in view of indulging carnal pleasures, instead of being separated from them. But you would lead a spiritual life ; you would henceforth "walk after the Spirit and not after the flesh." You need all possible aid in doing this ; and in the church you should seek such aid. Join yourself, then, to those who are least indulgent toward the sin which most besets you. After all the checks which church discipline can place about you there will be abundant room for carnal affections to grow, and for carnal motives to control you. Consider a strict discipline in the church the best recommendation. Go to that church whose minister will watch over your soul as one who must give account. Unless you should rise above all rules and laws of the church, imposing, of your own

JOINING THE CHURCH. II

free will, a stricter restraint upon your life than any church can, } r ou will fail to enter the kingdom of heaven ; for it is a voluntary service which the Lord requires ; one into which the heart enters, hungering and thirsting after righteousness. Do not enter the church simply to quiet a troubled conscience, but as a soldier enters the army to give his toil and peril his life for a cause worthy of his life ; for the Lord has called you to be an agent in establishing a divine kingdom, and has set before you, as your reward, a crown and throne in the kingdom of eternal glory. "Fight the good fight of faith : lay hold on eternal life." 2

Chapter III. THE VOW OF REPENTANCE

"The Lord desireth truth in the inward parts." "The kingdom of heaven is within you." Only in the heart is the fit preparation for membership in the church to be found ; and of that preparation the minister cannot certainly judge. All who desire to flee the wrath to come, and to be saved from their sins, may be received by the church, as applicants for membership, or as catechumens under instruction. Church membership is confirmed to such as are ready to profess faith in Christ, and to take upon them the vows of consecration to his service. We cannot securely guard the church from unworthy persons ; but ere long the king shall come in to seethe guests, then every one that hath not a wedding garment shall be ca-t out. We lay stress upon this, and urge you to be assured of your consecration to God.

By the vows of consecration you enter into formal covenant relations with God. Those vows are so framed as to express the condi-

THE VOW OF REPENTANCE. I 3

tions of pardon and regeneration as they are revealed in God's word ; and we have not the least hesitation in declaring that those who truly assume them are accepted of God, and stand upon ground to claim all of his promises.

The Lord accepts every one who truly seeks him. To be willing to renounce all that is sinful, and to do his will, by the grace which he gives in answer to our prayers, is to meet all the conditions upon which the promises are made ; and everyone who has done this God pardons. It is for this reason that the church sets before the candidate for membership the vow of repentance, faith and obedience, as the best of all tests of the soul's saving relation to God.

The "vow of repentance" is propounded by the minister in these words :

" Dost thou renounce the devil and all his works ; the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow or be led by them ? "

This vow relates to that which you must give up to be a servant of God, and for this reason is called "The Vow of Repentance."

Repentance has its emotional experience.

It must begin in a fear of sin, a dread of sin, in view of its destructive character and the awful penalties attached to it by the laws of God. To loathe sin, and hate it simply as sin, without respect to its effects, is not possible to an unregenerated heart ; and those who insist that repentance shall be grounded in the hatred of sin in itself , and the love of holiness, for its own sake, demand of sinners that which is the highest perfection of saints. In his method of salvation God adapts motive's to our nature and needs. He who loves sin, by nature, may dread it and renounce it, in view of its destructive character. The fear of eternal death is a proper motive to arrest sinners in their headlong way to the pit. It is a motive freely used in the gospel. The experience of the penitent is not one of disgust at the taste of sin, but dread of the sinner's doom ; and, while he seeks to give his heart to God, it seems to him that he is renouncing pleasure for servitude — casting from him a cup, sweet to his taste, and which he only rejects because it is a deadly poison.

The language in which Jesus sets forth thia act of consecration to his service represent*)

the sinner as acting upon his conviction of what is for his good, against the strongest pleadings of his natural desire. "And if thine eye offend thee, pluck it out : it is better for thee to enter into the kingdom of God with one eye, than having two eyes to be cast into hell-fire." It is not because he loves God, or holiness, or sees pleasure in the service of God, that the sinner cries to be delivered from sin. When love of God and holiness is experienced it is the witness of the Spirit that the cry of the penitent has been answered, and that he is passed from death unto life.

A question is ofter raised, " How can a soul that loves sin renounce it?" " Does not the turning from sin imply a disgust toward it, and the destruction of the sinful tendency?" Difficulty in answering this question has led some to place regeneration before repentance, and to deny to man any agency, properly, in his salvation ; supposing that God of his sovereign grace, and by his spirit, converts the sinner, and that sorrow for sin, and personal faith in Jesus are the fruits of regeneration.

There ought to be no more difficulty in understanding how one who loves sin may renounce it, even while he loves it, than to understand how one to whom a right hand or a right eye is dear, and the plucking out, or cutting off, terrible, may choose to have the hand cut off, the eye plucked out, that the whole body may not perish, because "t't is better."

One who is the slave of a debasing appetite may surrender himself up into the hands of another who will restrain him, even by force, from the fatal indulgence ; so, in view of the wrath to come, there may be a full submission to God, and an earnest desire for his restraining grace. Indeed, it is only in the consciousness of a carnal tendency, which we have no power in ourselves to restrain, and which must, nevertheless, be restrained, if we are saved, that we feel the need of divine aid.

As respects the act of I'epentance, it takes place, not as the effect of a special operation of grace upon the heart, although, it is true, that no one can, of himself, throw off the corruption of his own nature and render to God a true service. Yet, the knowledge of sin, which the light of truth gives, makes repentance possible to all, and a duty at all times.

If it 3s impossible at any time to repent, then the dinner has an answer to all calls to repentance in the plea that God requires what he cannot render. t

The gifts of God's grace are general and special. There is a general gift of grace in the the knowledge of sin, and in the sense of sin. This comes to men without their seeking. Conviction of sin is never sought ; it comes unasked, by the light of truth and the operations of the Holy Spirit. It is the initial work of salvation, wrought by the sovereign mercy of God. This knowledge of sin is universal ; and it suggests to every man that he ought to repent. "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." Having the knowledge of sin, and feeling the duty of repentance, all men are called upon to repent; and they need nothing beyond this in order that they may repent. For though special grace is needed to make repentance effectual as a separation from sin,thatgrace is always ready ; and it needs no preparation to seek it except for one to know that he is a sinner to whom salvation is offered.

Special grace comes in answer to our seeking. No one has grace to do God's will but in answer to prayer. Such help only comes to those who in faith look to God for it.

In view of the foregoing statements, you will ask the question, "How can one resolve to serve God?" or, in other words, "to repent, without the aid of special grace?" for it is acknowledged that special grace must be given if one serves God truly.

To present this difficulty sharply, and to make our answer equally clear, we acknowledge that Will bears such a relation to recognized power that no one can will to d§ what he feels he cannot do. Now, we say the sinner cannot in his own strength forsake sin : How then can he will to forsake it? for we have already said that he can repent without special grace. Our answer is that the will acts, not upon a strength actually possessed, but a strength promised. The thing promised is recognized as possible, but only by the aid of another. The situation is exactly analogied by the position of one, who has before him a work which it is important to do. but whirh lip cannot do alone. Now, if left alone, he could never sincerely set about doing the impossible. But a friend says to him, "If you will do that work I will help you." Upon such a promise the will obtains strength to resolve, because, now, the thing desired is made possible. He who hesitated before, now, says : "I will do the work." He resolves, not through help actually given, but through help promised. It is the -promise which the will acts upon ; and not until the decision to do is fully fixed, and the work undertaken, is the promised help actually given. I say, therefore, that the idea that one is to wait until moved by a special influence of grace is a delusion ; that such a view refutes all the demands of the scriptures for immediate repentance, and is based upon a false idea of the conditions necessary to free volition. The truth of God, always before men, the promises of God, always waiting acceptance, make repentance always possible. You cannot break off from sin in your own strength. God says : "I will help you." Will you take him at his word, and say, "I will." It is taking God at his word that secures to us power to serve him.

We must not pass the subject of repentance without some suggestions in regard to the course of life that the "Vow of Repentance" enjoins.

Two principles contend f<5r the control of our lives— the spiritual and the carnal. Our choice is to walk after the flesh or after the spirit, with the assurance that "if we live after the flesh we shall die, but if we, through the Spirit, do mortify the deeds of the body, we shall live." The spiritual life must rise above the carnal, and control it to its own gain. It is not meant by renunciation of the world that one shall despise worldly possessions or honors, but that he "will not follow or be led by them." That is altogether a false view of piety, which makes it to consist in monkish austerity, or which leads one to look with indifference upon the common employments of life. Renunciation of the world is found in that earnest, lofty aim, which makes all possessions, talents, aims and social influences subserve a spiritual end, and which holds all these, as a sacred trust, to be used for the highest good of men — which is the highest glory of God.

The religion of Jesus Christ seeks to adjus* us to harmonious relations to God, so that, from all that he has made, we shall receive the good he designs. He has not made our natural desires and the objects which satisfy them to be snares to our feet, but ministers to our happiness. To despise the things of the world is to despise the Creator's gifts and works. To seek the things of the world as our highest good, is to despise our own immortal nature and higher gifts of God than those we seek. It is not necessary that we should miss temporal to obtain spiritual good, for, "Godliness is profitable unto all things, having the promise of the life that now is, and of that which is to come." It is ever observed that the largest enjoyment in temporal things comes from using them as subsidiary to higher good. The Christian may engage in any honest or laudable enterprise. If he has others depending upon him it is a duty to provide for them that which is needed for the best intellectual and moral culture.

Religion comes, not to take us out of those social and domestic relations which nature evidently prepares for us, nor from the employments which the common needs of this life demand. It comes to save us in these relations and conditions ; to sanctify this common, every day life ; and to make all needed work an acceptable service to God, by teaching us how we may glorify him in all we do. The highest attainment in Christianity is the fullest, best development of our capacities. There is religion in physical development, and in intellectual culture, as as well as in pious sentiment. What avails good desires when there is no strength to accomplish them ? What avails that piety which is only sentiment and devotion, and has no strength or courage to walk abroad ? To' retire to the closet ; to practice study and meditation, until the body is too feeble to perform the work -for which it is designed, or, until it is smitten with disease, is suicide, though it be done in the name of the Lord. It is, at best, a fatal folly, and a fanaticism. If you would consecrate all that the Lord has given to you to his service, then, let health, intellect, earthly possessions, talent for making money, talent for teaching, talent as artist, author, lawyer, physician, be carefully developed, and directed into channels, which shall render to God the highest glory by rendering to man the largest measure of good.

This, then, is the sense in which you are to renounce the world. You must seek higher than the world, and show the sincerity of your seeking by making wise use of every gift the Lord has given ycu. Do not think of a negative piety, which only refrains from this or that unlawful indulgence of the flesh ; but seek a devotion, which carries into every sphere of life an earnest, joyous service of the Master.

Such as use the world for their own spiritual good and for the advancement of God's cause, have renounced the world ; and only such as these. Nothing is further from the true spirit of genuine repentance than a seeking after indulgence — inquiring just what the letter of God's word and the rules of the church forbid, and refraining from such things just because they are forbidden. Such conduct shows that the heart is still wedded to carnal pleasures, and that the vow of repentance, which you bear upon you, and which you have solemnly taken at God's altar, is a falsehood in his sight.