The class-leader's manual: or, An essay on the duties, difficulties, qualifications, motives

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Preface

Class-meetings, although somewhat peculiar as a means of grace, have, from a very early period in the history of Methodism, been considered as essential to her prosperity. As a denomination, we are pretty well agreed in placing a high estimate on this means of grace. Our success, as a people, and the rapid enlargement of our Zion, may be attributed, in no small degree, to this and other peculiar appliances, which have been employed among us.

But as classes consist of those " smaller companies," into which "each society is divided/' and " one of whom is styled the leader," it is evident that they cannot be maintained without this officer. We accordingly find, that wherever a Methodist Church is, there are to be found not only classes, but class-leaders. They are introduced with the itinerancy wherever this form of Christianity prevails, and become an important instrumentality in " spreading" and maintaining that " Scriptural holiness," the promotion of which is its great design. But it is to be feared that there is a growing indifference to this

4 PREFACE.

weighty interest of the Church. It does not seem to command that attention which its importance requires ; and there is, consequently, great misapprehension prevailing in, as well as out of, the Church, in reference to its import and design. It is assumed to be the duty of all classes in the Church, from the highest grade of our ministry down to the private member, to be well acquainted with what is vital to our economy, to be able to appreciate its value, and also meet the skepticism and resistance with which it may be assailed. But is this the case ? Are not our people too generally deficient in the knowledge and understanding of our peculiarities, and disposed to relax the vigour with which the regulations of the Church have heretofore been enforced ? And, are not concessions of too liberal a nature often made to those, who, by misrepresenting her institutions, thereby seek to prejudice the minds of our members against them ? Where, then, is the remedy for this evil ? Evidently, in the removal of all misconception on the subject, and in the general diffusion of correct knowledge. And if this be necessary, in reference to the members of the Church generally, it is so, more particularly, in reference to their leaders, who, in a considerable degree, mould their opinions, and influence their

PREFACE. 5

action. If unfortunate results follow from the ignorance of class-members, then must error and misconception on the part of leaders be still more prejudicial to the interests of the Church. This class of men should be well acquainted with the nature and responsibilities of then- office, as well as qualified for the performance of its arduous functions. Means should be employed to quicken their zeal, and to encourage them in their disinterested toil. The Church has not, it appears to us, fully acquitted herself in this respect. " Notwithstanding the serious responsibilities of the office, it may be safely asserted, that no class of agents are appointed and set to work in a more sudden and unexpected manner. While other agencies of inferior responsibilities undergo a suitable preliminary probation, these are often thrust into office without any preparatory trial, and being persons who entertain a deep conviction of the importance of the charge, and humble views of their own qualifications, none, under such circumstances, can be more desirous of friendly counsel and encouragement." — [London) Class-leader's Magazine.

But such look in vain for any periodical devoted to their benefit, or for any material assistance offered them through the medium of the press. With the exception of two or three small tacts,

8 PREFACE.

(I speak now in reference to this country,) I • know not that we have anything to supply the want of which we speak. Perhaps the novelty of this office, as it exists among us, may have contributed to the barrenness of our church literature in this respect. Methodism, in the various forms under which it has been developed, is a child of Providence, and the exigencies which have arisen in its rapid progress through the world, have not always been provided for by previous legislation and counsel. Circumstances have suggested, from time to time, what was necessary, and the action of the Church has corresponded therewith. If the system of classes, and the office of leader, as they are known in Methodism, had been always in vogue, there would not probably be wanting standard treatises adapted to this peculiar feature of our economy. It is to meet this want of the times, that this little volume has been prepared. Actuated by a deep interest in the subject, and by a desire to instruct and encourage this worthy class of church officers, the author would desire to place his work in the hands of every leader, hoping that the objects herein aimed at, may, under the divine blessing, be, in some good degree, accomplished.

Charles C. Keys.

Tarrytoivn, N. K, May, 1850.

Chapter I. Introductory

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Section I. — A succinct History of Class-meetings 9 " H. — The Scriptural basis of Class-meetings... 19

CHAPTER H.

ON THE NATURE OF THE LEADER'S OFFICE.

Section I. — The Office of a Leader, Pastoral 47

" H.— The Office of a Leader, Financial 102

" HI. — The Office of a Leader, Administrative 131

CHAPTER in.

On the Trials and Difficulties connected with the Office of a Leader 137

CHAPTER IV.

On the Qualifications of a Leader 152

CHAPTER V.

On the Motives and Encouragements of Leaders 181

Appendix

A. — History of Religious Societies 197

B. — The duty of Preachers, with reference to Classes 206

C.— The new Class-Book 223

THE

CLASS-LEADER'S MANUAL.

CHAPTER I.

INTRODUCTORY.

SECTION I.

A succinct history of Class-meetings.

John Wesley was called to engage in a work of the greatest magnitude and importance. The vigorous prosecution of that work required every possible collateral aid. But when Methodism first commenced its circuit of light and usefulness, it had no church organization, and none of those powerful auxiliaries by which it is now distinguished, for the accomplishment of its great designs. Class-meetings had not yet been thought of, and even the societies themselves were not formed, until some time after this eminent man had become remarkable for his zeal and method in doing good. They were both introduced in their turn, in correspondence with those- providential indications, which, as the star of Bethlehem, led to the consummation which he so devoutly wished, and for which alone he laboured and prayed.

" I must premise," says Mr. Wesley, " that as they (the Methodists) had not the least expectation, at first, of anything like what has since followed, so they had no previous design or plan at all ; but everything arose just as the occasion offered. They saw or felt some impending or pressing evil, or some good end necessary to be pursued. And many times ,they fell unawares on the very thing that secured the good, or removed the evil. At other times, they consulted on the most probable means, following only common sense and Scripture ; though they generally found, in looking back, something in Christian antiquity likewise, very nearly parallel thereto.

" 1. About ten years ago, my brother and I were desired to preach in many parts of London. We had no view therein, but, so far as we were able, (and we knew God could work by whomsoever it pleased him,) to convince those who would hear what true Christianity was, and to persuade them to embrace it.

" 2. The points we chiefly insisted on were four : First, that orthodoxy, or right opinions, is, at best, but a very slender part of religion, if it can be allowed to be any part of it at all ; that nei-

HISTORY OF CLASS-MEETINGS. 11

tlier does religion consist in negatives, in bare harmlessness of any kind ; nor merely in externals, in doing good, or using the means of grace, in works of piety, (so called,) or of charity ; that it is nothing short of, or different from, 'the mind that was in Christ ;' the image of God stamped upon the heart ; inward righteousness, attended with the peace of God ; and 'joy in the Holy Ghost.' Secondly, that the only way under heaven to this religion is, to 'repent and believe the gospel;' or, (as the apostle words it,) 'repentance toward God, and faith in our Lord Jesus Christ.' Thirdly, that by this faith, ' he that worketh not, but belie veth on him that justifieth the ungodly, is justified freely by his grace, through the redemption that is in Christ Jesus.' And lastly, that being justified by faith, we taste of the heaven to which we are going ; we are holy and happy ; we tread down sin and fear, and ' sit in heavenly places with Christ Jesus.'

"3. Many of those who heard this, began to cry out that we 'brought strange things to their ears ;' that this was doctrine which they never heard before ; or, at least, never regarded. They 'searched the Scriptures, whether these things were so,' and acknowledged ' the truth as it is in Jesus.' Their hearts also were influenced, as well as their understanding, and they determined to follow ' Jesus Christ and him crucified/

"4. Immediately they were surrounded with difficulties ; — all the world rose up against them ; neighbours, strangers, acquaintance, relations, friends, began to cry out amain, ' Be not righteous overmuch ; why shouldst thou destroy thyself?' Let not much religion ' make thee mad.'

"5. One, and another, and another came to us, asking what they should do, being distressed on every side ; as every oue strove to weaken, and none to strengthen their hands in God. We advised them, > Strengthen you one another.' Talk together as often as you can. And pray earnestly with and for one another, that you may ' endure to the end, and be saved.' Against this advice we presumed there could be no objections ; as being grounded on the plainest reason, and on so many Scriptures, both of the Old Testament and New, that it would be tedious to recite them.

" 6. They said, ' But we want you likewise to talk with us often, to direct and quicken us in our way, to give us the advices which you well know we need, and to pray with us, as well as for us.' I asked, Which of you desire this? Let me know your names and places of abode,

HISTORY OF CLASS-MEETINGS. 13

They did so. But I soon found they were too many for me to talk with severally so often as they wanted it. So I told them, S If you will all of you come together every Thursday, in the evening, I will gladly spend some time with you in prayer, and give you the best advice I can.'

M 7. Thus arose, without any previous design on either side, what was afterward called a Society ; (see Appendix A;) a very innocent name, and very common in London, for any number of people associating themselves together. The thing proposed in their associating themselves together, was obvious to every one. They wanted to ' flee from the wrath to come,' and to assist each other in so doing. They therefore united themselves, in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they might help each other ' to work out their salvation.'

" It quickly appeared, that their thus uniting together answered the end proposed therein. In a few months, the far greater part of those who had beg;un to ' fear God and work ri^hteousness,' but were not united together, grew faint in their minds, and fell back into what they were before. Meanwhile, the far greater part of those who were thus united together continued

€ striving to enter in at the strait gate,' and • to lay hold on eternal life.'

" Upon reflection, I could not but observe, This is the very thing which was from the beginning of Christianity. In the earliest times, those whom God sent forth, ' preached the gospel to every creature.' And the oi akroatai, ' the body of hearers/ were mostly either Jews or heathens ; but as soon as any of these were so convinced of the truth, as to forsake sin and seek the gospel salvation, they immediately joined them together, took an account of their names, advised them to watch over each other, and met these Jcateckoumenoi, ' catechumens/ (as they were then called,) apart from the great congregation, that they might instruct, rebuke, exhort, and pray with them, and for them, according to their several necessities/' — Wesley's Works* vol. v, pp. 176, 177.

In giving another relation of the same story he says: "In November, 1738, two or three persons, who desired ■ to flee from the wrath to come/ and then a few more, came to me in London, and desired me to advise and pray witli them. I said, ' If you will meet me on Thursday night, I will help you as well as I can/ More and more then desired to meet with them, till they were increased to many hundreds. The

HISTORY OF CLASS-MEETINGS. 15

case was afterward the same at Bristol, Kingswood, Newcastle, and many other parts of England, Scotland, and Ireland. It may be observed, the desire was on their part, not mine. My desire was to live and die in retirement. But I did not see that I could refuse them my help, and be guiltless before God." — Works, vol. v, p. 220.

We perceive, then, not only that societies for Christian communion existed before the days of the Wesleys, (see Appendix A,) but that Mr. John Wesley himself was indebted to a society of this character for having "the way of God expounded more perfectly" to him, when as yet his views of the gospel plan were confused and indistinct. We see also that the first society of Methodists, anxious " to flee from the wrath to come," and soliciting the pastoral advices of our honoured founder, was nothing more nor less than a Methodist class, although the division of that society into smaller companies, with their leaders or sub-pastors, had not yet been effected.

But this measure was not long postponed. The class, as a peculiar appliance of the Methodist economy, is also a child of Providence. It was first used as a convenient means for collecting weekly contributions for the payment of the church debt at Bristol, and it was immediately afterwards suggested and employed as a means of Christian communion. Its introduction is thus noticed by Mr. Wesley : —

" When a large number of people was joined, the great difficulty was to keep them together, for they were continually scattering hither and thither, and we knew no way to help it. But God provided for this also, when we thought not of it. A year or two after, Mr. Wesley met the chief of the society in Bristol, and inquired, ' How shall we pay the debt on the preachinghouse V Captain Foy stood up and said, f Let every one in the society give a penny a week, and it will easily be done.' '■ But many of them/ said one, ( have not a penny to give/ ' True/ said the captain, ' then put ten or twelve of them to me ; let each of these give what they can weekly, and I will supply what is wanting/ Many others made the same offer. So Mr. Wesley divided the societies among them, assigning a class of about twelve persons to each of these, who were termed leaders.

" Not long after, one of these informed Mr. Wesley that calling on such a one in his house, he found him quarrelling with his wife. Another was found in drink. It immediately struck into Mr. Wesley's mind, ' This is the very thing we wanted. The leaders are the persons who may not only re-

HISTORY OF CLASS-MEETINGS, IT

ceive the contributions, but also watch over the souls of their brethren.' The society in London, being informed of this, willingly followed the example of that in Bristol ;* as did every society from that time, whether in Europe or America. By this means it was easily found if any grew weary or faint, and help was speedily administered. And if any walked disorderly, they were quickly discovered, and either amended or dismissed." — Wesley s Works, vol. vii, p. 316.

It is thus perceived, that there was no original plan, or previously contrived system, upon which the classes of Methodism were formed. The great design of Mr. Wesley was to raise up a holy people, and to diffuse widely as possible the pure gospel which he so assiduously and earnestly preached. This was his general motive. Under its influence he went forth into the

o i« Thurs. 25. — 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." — Journal for March, 1742. Wesley's WorJcs, vol. iii, p. 246. 2

* highways and hedges/' " the streets and lanes of the city," intent only upon fulfilling his high ministerial functions, and discharging his imperative duties as an ambassador of Christ. Like Abraham, he considered it his duty to obey, and " went out, not knowing whither he went." He could not " see the end from the beginning." He was unable to anticipate the remote consequences of those measures which he was at first led to pursue. This, however, made not the difference of a hair. His only concern was with the path of duty, and to him that path was a plain one. It is not saying all the truth to say, he was led by Providence. He was not only under a controlling influence that was gracious and divine, but he walked by faith. He had unshaken confidence in God as to the results of the warfare upon which he had entered, and surrendered himself up to the control of those circumstances in which he believed himself to be providentially placed. It was his part only to watch the guiding-star of his destiny, and follow as he was led. In this manner he progressed, step by step. As new openings presented themselves, he entered and occupied the ground. Always ready for labour, he employed himself diligently in cultivating as large a portion as possible of that " field" which "is the world," and

SCRIPTURAL BASIS OF CLASS-MEETIXGS. 19

made use of those instruments by which he calculated an ample reward of his toil would be secured.

This principle gave character to all his movements, and impressed its genius upon all his plans, Thus were all the appliances which are peculiar to Methodism introduced, and thus was he led particularly to the adoption of class-meetings, as a means for detecting the disorderly, and preserving the purity of his societies.

SECTION n.

The Scriptural basis of Class-meetings.

It seems to be necessary, not only that class-leaders should know something of the history of that institution which makes their office necessary, but that they should also understand what is claimed for them, in their character as church- officers, and the light in which, according to Scripture, we are to regard the institution itself. With this view we submit the following observations : —

It is not contended that this institution is of Divine appointment, or that, in the specific form - which it obtains among Methodists, it had any existence in the primitive Church. Like many other prudential regulations for the fulfilment of positive obligations, it has arisen with the exigencies and providential indications of the times, and has been used in subordination to the established ordinances of the gospel, for the accomplishment of its great and leading designs. But, nevertheless, it has a strictly Scriptural basis for its support. The principle to be recognized is this, — That in the constitution of the Church and her various officers, certain general principles are involved, to be applied to circumstances as they occur, according to the best judgment which may be formed concerning the nature and necessities of the case. These principles are inherent in the very nature and design of the Church, and are not therefore to be set aside or acted upon at pleasure. It is only the mode of applying them which is discretionary with those whom " God hath set in the Church " for this purpose. This may be illustrated by an analogous case. A man is appointed to take charge of a school. He may not, as is frequently the case, receive any specific instructions, but be left to govern himself by those general rules which the nature and duties of his appointment involve. But has he not authority, and is he not bound to use his best judgment in forming such regulations for the conduct and government of his school, as may best promote the improvement and proficiency of his pupils ? And is not the authority for these minor regulations found in his own appointment, and therefore endorsed by those who have given him employment ? To be more particular, does not his office require that he should call his pupils together at stated times for instruction, that he should make a suitable organization of the classes, that he should appoint subordinate assistants or monitors from among the pupils themselves, if he sees it necessary, (as is very commonly done,) that he should institute certain rules for the discipline and government of his school, and pursue whatever other measures he may deem proper to fulfil the wishes, and to promote the designs, of those from whom he has received his authority. Now although, in this case, his own appointment only can be traced to the proper authority, yet all the inferior regulations of which we speak are involved in that appointment, and are therefore authorized in the same manner. Thus G-od has instituted the Church, and appointed its officers for specific purposes, without prescribing the means which are to be uniformly used for the accomplishment of these purposes, but leaving them to be suggested by the vaiying circumstances of the Church, and by the judgment of those who exercise rule, and who are held accountable for the just exercise of the functions of their office.

The name of the Church itself (ecclesia, from eTckallo, to call out) implies a separation from the world, and, connected with other appellations by which it is distinguished, (such as the " people of God," his "sheep," his "vine," his " children," his " sons and daughters," &c.,) an organization into a separate communion. So that to be a Christian, in the proper sense, implies such a separation from the world, and such a communion with the saints. " For what fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? and what concord hath Christ with Belial ? or what part hath he that believeth with an infidel ? and what agreement hath the temple of God with idols ? for ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them ; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you ; and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." 2 Cor. vi, 14-18. But the great Head of the Church has used his prerogative in the appointment of proper officers for the exercise of pastoral care and government. " He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers ; for the perfecting of the saints, for the work of the ministiy, for the edifying of the body of Christ." Eph. iv, 11,12. Here, then, is the school of Christ, in which he has appointed the " tutors and governors." And while all Christ's disciples are required to connect themselves with this school, for instruction in the " faith and the knowledge of the Son of God," those whom he has appointed as "teachers," are held responsible for tlie exercise of their best judgment in the use of means for the accomplishment of this object. The work to be done is well defined and perfectly understood, but the machinery for its performance is left to ourselves. This will apply to the general principles of church government. No plan of ecclesiastical rule is prescribed in the New Testament. " Neither Christ himself, nor his holy apostles, have commanded anything clearly or expressly, concerning the external form of the Church, or the precise method according to which it should be governed

The truth is, that Christ, by leaving this matter undetermined, has left to Christian societies a discretionary power of modelling the government of the Church in such a manner as the circumstantial reasons of times, places, &c. may require ;

and, therefore, the wisest government of the Church is the best and most divine ; and every Christian society has a right to make laws for itself, provided that these laws be consistent with charity and peace, and with the fundamental doctrines and principles of Christianity." — Mosheim's Church History, vol. i, p. 37.

The different methods of church government, and the prudential means of grace, are to be similarly classed. Thus, one department of the Church may seek to accomplish its mission by Episcopacy, another by Congregationalism, ancl others again by yet different forms of ecclesiastical polity. And the various denominations may each be distinguished for their prudential institutions ; but while aiming at the same object, and in its promotion making use of their best judgment, and their maturest energies, they are all to be recognized as labourers together in the gospel of our common Lord. One may have certain grades of office which are repudiated by another. One may have its consistory, another its precentors, and another its churchwardens, or corps of leaders. Some may have their conference-meetings, and others their classes or love-feasts, while others again resort to still different means, for purposes of Christian communion and mutual edification. While one thinks that the more intimate and familiar intercourse of class-meetings is necessary, and may be made to subserve an important purpose, the other may be of a very different opinion. " Let every one be persuaded in his own rnind," and every one will be accepted " according to that he hath." Now the question is, whether class-meetings are not authorized by the principle here exposed ? Let us remember the design of the institution. We seek to accomplish thereby no other ends than those proposed by the gospel, and contemplated by the Christian ministry, as appointed by our Lord Jesus Christ — to " gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him, in whom also we have obtained an inheritance.

" Eph. i, 10, 11 ; John xi, 52. This is the proper work of Christ's ministers, and they are held responsible for its faithful performance. Hence the counsel, encouragement, or reproof, as the case may be, is directed by our Lord, in the case of the seven Churches of Asia, not to the members individually, nor to the Church in her collective capacity, but to the angels of the several Churches. Rev. ii, iii. In order then to acquit themselves to their Lord and Judge, and more efficiently to perform their appropriate work, as pastors over "the flock of Christ," the Methodist ministry makes use of class-meetings. (See Appendix B.) And if they are authorized to employ these means, then are the members of the Church over whom they exercise this pastoral care, under a corresponding obligation to submit thereto, as the order of those who " have the rule over them in the Lord." While the one is answerable for the manner in which he performs his high responsibilities, the other is required to exhibit a becoming docility and submission. This accords with the teaching of the apostle : " I beseech you, brethren, that ye submit yourselves unto such, and to every one that helpeth with us and laboureth." 1 Cor. xvi, 15, 16. " Obey them that have the rule over you, and submit yourselves ; for they watch for your souls as they that must give account ; that they may do it with joy, and not with grief ; for that is unprofitable for you." Heb. xiii, 17. To raise up a holy people, to furnish them the necessary religious instruction, to promote Christian communion, and " to present every man perfect in Christ Jesus," are the ends contemplated by this institution. The close intercourse which is thus had together, the frequency with which we meet in Christian communion, the particular inquiry which the leader presses at such times, as to the religious state of his members, the constant and uninterrupted manner in which the subject of religion is kept before their minds, and the regular intervals at which they meet, while they constitute some of the peculiar features of the institution, are calculated to excite and prompt the mind, and to secure a religious character, harmonizing with all the obligations of the Christian profession. The affectionate superintendence and pastoral oversight exercised by the leader, is an admirable means for stimulating the members of his class, and has a tendency to promote and maintain an advanced state of grace. And if this officer realizes, in a due degree, his responsibilities as a sub-pastor, and is careful to discharge the obligations which he has assumed with fidelity, there can be no reasonable doubt but those imder his care will thrive in spiritual things, and realize the highest grade of Christian experience.