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BYEIISON'S SCBIFTUBAL RIGHTS, &c. mJhnTi.,u.i,|ri IN TWO PARTS, -%o' > "i ifr- :i? -.-U) . ..mi •'^V' No. 1 RELATING TO CHILDREN, n .If.; uo - UQ ,pQ ADULTS, SHEWING THE MOE OF THE POSITIONS ON WHICH HIS iJSUMPTION IS FOUNDED, r » 'I i- THAT ATTENDANCE AT CLASS MEETING t: .• IS NOT A PROPER CONDITION OF MEMBERSHIP, IN THE WESLEYAN METHODIST CHURCH. BY HEV. H. AV^ILKIJSJ HON, WESLEYAN MINISTER, LONDON, C. W. " Great men are not always wise." — Job xxxii., 9. " Not the Church, but Christ alone saves." — M. D^Aubigne. LONDON, C..W. : PRINTED BY HENRY A. NEWCOMBE, RIDOUT STREET. 1856. t { % / JL /. TO THE READER. i m It is believed, the following pageo contain Scriptural Truth in reference to the topics discussed. But why discuss them ? Cer- tainly not because of the effect produced by the Pamphlet of Dr. Ryerson. Our People generally reject the Dr.'s positions; while a few lukewarm or backsliden friends, and some enemies, receive them, and rejoice over them. But, perhaps, few of either class clearly undei-stand why. An expose of the grounds of the falla- cious conclusion of the Dr., against the Class Meeting require- ment, is needed. Patiently I waited for others to furnish it, and, like Elihu, — Job xxxii., 5 — I have " seen no answer." It is not best that any one should oe left to take for granted, the Dr. is in error. I am satisfied his ;oof}ition8 are at fault, and certain con- comitants are at fault aljo. They, too, will be noticed. I may have written, perhaps, bluntly, though none the less kindly. But I must not detain you at the door. Read and judge. "I owe no man anything but love ." To Piety and Truth I owe " much every way." I alone am responsible for the contents of this work. It is intended to do good. If any is accomplished, the glory is the Lord's. THE AUTHOR. vv. : i .1 /':j I| VY.{A'\ .i'\^i i ( ';Umi ^.fyl -A . S-?tw THE ANTIDOTE «HCi. dutiifCJ <'Ji i- TO DE. RTEESON'S "SCRIPTURAL RIGHTS, &c." m tji...--i..".., - 'v I • i-''ui f'/i 't- •rr As many minds may not be familiar with the Pamphlet of Dr. Ryerson; or may not at present remember the positions he has taken in his late opposition to Wesley an Methodism, I deem it proper to select such portions of his Pamphlet as clearly and fully express his views. On page 5 he says : — ''The question is, as to whether, on the Wesleyan Conference assuming the positions and functions of a distinct and independent church, a con- dition of membership has been imposed, which is a departure from the pruiciples of Mr. Wesley, and the doctrine of the Apostolic Church — a con- ^don which ignores the church relation, rights and privileges of the bap- tized children of the Wesleyan Body, and excludes thousands from its membership upon unscriptural and unwesleyan grounds." "* On page 12: — *'I maintain that each child baptized by the church is thereby enfran- cl^ed with the rights and privileges of citizenship in it, until he forfeits them by peraonal inisconduct and exclusion." On page 28-9:— " I urged, m behalf of both parentiLt and children, the practical recognition of the rights and olaims of children who were admitted and acknowledged as nieolbers of the church by Baptism, as implied in our Form of Baptism, and according to our Catechism, and according to what the Conference unanimously declared at Hamilton in 1853, our church holds to be among the privileges of baptized persons, viz., that 'they are made members of the visible church.' And * Persons cannot of course be members of the ' vbible' Ohiu-ch of Christ svithout being members of some visible branch or section of it'" ;3 , Page 29:— " To deny that the baptized children of our people are members of our church, and that they should be acknowledged as such, &c. &c., is to make the sacrament of Baptism a nullity, > We are now come to a very important part of the subject Dr. R. instructs us, that children are '''- amniUedP'* members of the visible chmrch by Baptism; that one of the privileges of btoized persons is, that they are made memhers of the visms church; ■.ad that " each child baptized by the church is thereby enfranciiisea, with the rights and privileges of the visible church." ' '" ■ :"' '^ Mark these words: — Baptism "admits," Baptism "enfran- chises," Baptism "makes" little children "members of the visible iiiaijqr.h '.'-yAnm" m-'A^i^^n , n \\'\] <•! wti .siHa'-v n\, is Baptism ? Our 17th Article says — " Baptism is not only a sign of profession and mark of difference, whereby Christians are distinguished from others, that are not baptized; but it is also a sign of regeneration, or the new birth. The Bap- tism of young children is to be retained in the church." That is sound doctrine, and of course is quite intelligible. Circumcision was a "sign," or "seal," of an interest in covenant blessings, which interest the circumcised parties " ha^, hema yet v/ncircum- cised," — Rom. iv., 11. And St. Paul calls Baptism, the " Cir- cumcision of Christ" — Coloss. ii., 11 — or Christian Circumcision; as it is the " outward sign" of the present real relation of children, as one with Christ, and truly of His Mystical " Body, the church," in the highest sense. But to tell us, feaptism " makes," Baptism 9 IV, " enfranchises," Baptism is the "• initiatory" and the " admitting rite" into the visible church, is tc " preach another gospel" than the true. These unauthorized terms are not synonymous of the tei as, "sign" and " seal," the tenns of the Bible, and our 17th Article ; but convey a very different, and extra, and unwarranted sense, as they are commonly used. Why this wide departure from the Scriptures, and Wesleyan doctrine 'i Why, the necessity of the case, to sustain an erroneous position. Is it in the fact that Baptism is to us in tlie 2yl(!f^^ of OircMin- cision f Circumcision was a " sign" put upon Abraham and his seed, shewing them to be a peculiar people, under peculiar obli- gations to God, and entitled them to peculiar blessings. It was a seal of the merciful covenant which actually included them, and all covenant good for them. Just so Baptism, now, with resp'ict to our children. It is the " sign," and not the niemis^ of spiritual mercies. But it is inquired, " Did not circumcision 7nake '•hil- dren members of the visible church among the Jews f N.^t at all, in the sense intended by the inquirer. Circumcision was the "•eign or seal of the general covenant of grace, including both spiritual and temporal provisions." — Watson. That rite put the ordained " sign upon the children as of the covenant seed, and of course of the Congregation of Israel. But these facts were both just as true during the seven days previous to Circumcision as at any time subsequent. Circumcision "made" nothing, " admitted" nowhere; it marked the children as approved of God, and en- titled to cill the provisions of the covenant. Doubtless the chil- dren were of the " Congregation of Israel," or, if you please, the " Church in the Wilderness." Dr. A. Clarke tells us, "The word church simply means an assembly, and must have some other word joined to it to determine its nature, as the Church of God." St. Luke speaks simply of " The Church, or AssenMy in the Wil- derness." Of this assembly, or aggregate of the individuals of the JewLh people, the children were members. How could they be otherwise? It included "all the people of the Jews," and of adults, the worst as well as the best of the nation. Now, was there a visible Jewish church in any other sense 'i I think not. Then, either with or without Circumcision, Jewish children could not be of the visible church in the sense of the inquiry. Dr. Stone remarks, in point, " The word Ecdesia was applied to the people living under the Hebrew polity, a pure theocracy, or state, under the immediate government of Gou. The church, in our ordinary sense, as visible^ or separate, or distinguishable from the state, did not exist. Religious worship, with priests and If 10 sacrifices, was maintained; but it was an appendage of the theo- cratic state, rather than of a separate existing church. The He- brew polity in the wilderness, as well as in Canaan, appears more like a religious state, a social theocracy, carrying among its indi- viduals the elements of the spiritual church, than like a visible church, existing to the exclusion of the state." Hence, a few choice and appropriate gems of apostolic character. " He is not" a Jew who is one outwardly ; neither is that circumcision which is outward in the flesh; but, he is a Jew, who is one inwardly; and Circumcision is that of the heart; in the spirit, and not in the letter; whose praise is not of men but of God." — Kom. ii., 28, 29. " They are not all Israel who are of Israel; neither because they are the seed of Abraham, are they all children." " That is, they which are the children of the flesh, these are not the children of God; but the children of the promise are counted for the seed." — Rom. ix., 6-8. " Snow ye, therefore, that they which are of faith, the same are tlie children of Abraham." — Gal. iii., 7. From all tin's it is quite clear, that there were a people of God very distinct (not separate) from the Assembly or " Congregation of Israel," a peiyph^ or church, constituted, not by any merely outward bond, but by an inward state — a circumcised heart — a people whose " praise is not of men but of God." To this spiritual church, the only peiYj^le " counted for the seed," in Heaven's reckoning, all the children belong, and they did so both hefm'e and after Circumcision. That ordmance solemnly marked their happy relationship to God, but " made" it not. Just so Christian Baptism now. Is it in the reference made to the circumcision of children under the Jewish dispensation. Gen. xvii., 14- "^nd the uncircumciscd man child, whose flesh of his foreskin ia not circumcised, that soul shall be cut off from his people; he hath broken my covenant." Circumcision was the external seal of the "righteousness of faith" (Rom. iv., 11) of adults, and of the posi- tive present covenant relation of children. It was, also^ a mark, or sign, to distinguish and keep separate, Jews from others. Deut. X., 15, 16, — "Only the Lord had a delight in thy fathers to ' love them, and lie cliose their seed after them, even you above all ' people as it is this di.y. Circumcise, therefore, the foreskin of ' your heart, and be no more stiff necked. To this sort of separation doubtless (Gen. xvii., 14,) refers. If a Jew neglected to Circum- ' ciso his child, this important badge of God's chosen " nation" ,' would be wanting; and, in effect, the child would be ' cut off '' ' from Israel, as a violater of the cov^enant, "bv despising the seal ' of it ; not personally^ however, but the parent lor him. Yet would ' that child ue still accepted of God in the covenant of Grace, and ' 11 ..IV..., f^nlT 28, and constitute also a part of the congregation of Israel, though held responsible, if spared to come to years, to remedy the neglect of' the parent, by submitting of his own will to the Divine ordinance, or equitably forfeit his covenant mercies, and be accounted as a heathen. And as the covenant of grace is one and the same in all ages, as not a stake is removed, not a cord is broken, children, are still entitled to the " sign" of God's people — Baptism by water. The neglect of the parent to secure for them that enjoined " sign" will place them in circumstances of deprivation^ so far as the future beiiefits of the ordinance are concerned. But certainly such neglect on the part of another affects not the children for ovil in the sight of God. The spiritual and accepted character and church relationship of cither Jewish or Gentile children, cannot^ in the nature of things, and in accordance with the ana- logy of bible doctrine, be in the slightest degree aff'ected thereby. D. Isaac well obsen^es — " Though the Quakers withhold Baptism from their children, God will no more withhold His grace, for the fault of the parent, than He would His Holy Spirit from Cornelius, and his family, because of the prejudices of Peter." Circumcised or uncircumcised, baptized or unbaptized, children are, in the highest sense, apart of the Church of God. I say children are so; the children of Jews, and Turks, and Infidels, and Heathens, and Christians alike — Glory be to God 1 Nor can one child of Adam's race, considered as a child, by any possibUity of circumstance, be separated, or " cut off" from the gracious covenant, fall under condemnation, be injured in its eternal position, or perish in hell. And w^hatever of theory, or creed, or form of ordinance, is con- trary to this great truth, must be untrue — is positive error. Once more. of Children f Is the evidence for this stress found in tlie cajpaciiy It is wonderful with what confidence of face we are often told of the " cai)acity of infants." It is, however, a tacit admission of the trutli, that visible church membership implies capacity for the worship and service of God. Thus we are gravely told, that "infants arc capable of admission into the visible church," are " capable of coming to Christ," and are " capable of making a covenant;" and Dent, ix., 10-12, and Matt, xix., 13, 14, are quoted in proof. To most persons it is full enough to say in reply to all this folly, that infam^t," of course can do nothing of the kind. Nor do the passages quoted, or any other, attempt to palm so palpable an impossibility upon our belief. In Deuteronomy we read — ^" Ye stand this day, all of you, before tho Lord — cap- tains^ men of Israel, your little ones, wives, and the stranger — that l^u shouldst enter into covenant with the Lord thy God.'' . I 1 ( 12 i This was not a ,^athering for CirGumcwlmi', but simply a general and glad avow i of their purpose as Jews to cleave unto tne true God. Tlie \\\ ie ones, and all Israel of course were present, and the moral agents [Hlunc'''') entered into ct>>^enant for themselves and their children. How forced and impossible the idea of infants entering into covenant ! If this be not recdly meant^ then pray, speak and write as you mean. Certainly the words of Moses neither declare nor mean so absurd a thin^. It is often said, "Infants ought to come to Christ." Ought m a word that cannot be applied to infants. As well say, what a flower or a butterfly ought to do. Parents ought to bring them to Christ in His church for Baptism, as the " outward sign" of what Eev. Mr. "Watson calls their ^'•previous relation to Christ." There is an argument for infant Baptism here, but certainly nothing to prove a capacity for visible church membership. They are utterly irir cwpable of the "fellowship of saints," and of all those spiritual exer- cises and acts, which are uniformly predicated of the members of the visible church. They are in a state of grace'., but you cannot say, they " love God," that they have " put off the body of sin," have " believed," or " obeyed." That they are subjects of grace, is quite enough to constitute a fitness for Baptism, as the pre- scribed " sign" of what they actually possess. This error of the visible church membership of children — something for which they are manifestly incapable — has involved some principal churches and Christian writers, in much confusion and folly. For in- stance — The Protestant Episcopal Church, U. S., in view of what visible church membership clearly implies, declares, " Baptism is a profession of faith;" and trusts to her doctrine of sponsors to get her through the slough into which, by this declaration of error, she has plunged. Hear Bishop Hopkins, of the Diocese of Ver- mont — " But how does this requisition of repentance and faith before Baptism apply to infants ? "We answer, it does not apply at all; for infants are Baptized upon the repentance and faith of others. * * * In the case of infants they are adopted through the repentance and faith of those who present them to the Re- deemer; which is available before God, until they are camthle of repenting and believing for themselves." So one of the Pr«sby- terian churchcR in the United States. Hear Dr. Miller — " In every case of infant Baptism faith is required ; ■>f * * but it is required of the parents and not of the children. So that if the parent really presents his child in faith, the spirit of the ordinance is entirely met and answered." Kv«n Luther says — " The faith of those who present the children ' eral true and Ives a of then Isof )ften that or a it in Mr. LB an •rove / in- exer- srs of mnot sin," ;race, pre- f the they rches r in- what sm is )rs to Brror, Ver- faith ithof rough '■ Ke- ' Me of ;' •«sby- ' every * >t it is ■'' if the nance * ildren /'I 13 suffices for them." And a noted "Wesley an author writes as fol- lows, " On the part of the infant God requires faith, love, and obedience unto doath." Here is error upon error. Infants need repentance and faith in order to salvation; and as they are mani- festly incapable of these, other parties can do the needful on their hehalf/ Now, can anything be more singularly at variance with the Bible than the principle of these proxy performances, in the concern of personal salvation ? I repeat, that in those high quar- ters the genr. of this grievous error is found in the dogma of the visible church membership of children. Just allow infants to remain where God has placed them, and intended them to remain, until childhood expires, namely, in the spiritual church, and such folly as I have referred to would cease to be perpetrated. And, on the other hand, be true to the Bible doctrine, that Bap- tism imports regeneration — is the " outward sign" of a state of inward grace;" and, therefore, manifestly as applicable to infants as to believing adults — and few would be found to " forbid water" in reference to children. Baptism being a " seal," tw^ of faith, but of ^^ righteousness^^ (Rom. iv., 11) — a righteousness which chil- dren have without faith — ^they are scripturally entitled to Baptism, quite apart from the impossibility of undertaking the responsi- bilities of membership in the visible church of Christ. The unscriptnral notion that " children are admitted, and made, and acknowledged, members of the church by Baptism," has led to much error in reference to the jpraper vahie of the " sacrament of Baptism itself." To " deny" this. Dr. R. tells us, is to make Baptism a "nullity." That is, it does ^Aa^, or it dots Twthing. Under the influence of such teaching, what wonder if various shades of error obtain, as to the importance and efficacy of water Baptism in the economy of Salvation ? The truth is, however, as observed by M. D'Aubigne — " Undoubtedly th». Lord has left His church outward seals of His grace, but he has not attached salva- tion to these signs." Not the church, but " Christ alone" saves. Christ, and not Baptism, is " the door" into the church — John x. Surely it does not make Baptism a " nullity" to consider it less than Christ? — other than Christ! Baptism is the"si^n," that children and believers are Christ's, not the way to Christ. But mark the various shades of error reflected from this pillar in the Dr.'s theory: — Rome tells us, "Baptism makes children members of the visible church." " There is no salvation out of the church." "Baptism washes away the stains of sin." "Infants, unless bap- tized, cannot enter Heaven." Accordingly, she allows, if neces- sary, laymen, women, Jews, Infidels, and heretics tQ baptize a ;l •i 'I child, to save it from eternal damnation T»ie Episcopalian forms : regard Baptism as essentially connectci with tue regeneroMon of , children, and their initiation into the visible church. See service , after Baptism — " Seeing now, dearly beloved, that this child is by , Baptism regenerate, and grafted into the body of Christ's church."; So "gross" is their " darkness" in the % form" just quoted, that ah most solemn appeal is unblushingly made, to the parents and congregation, by the officiating minister, alfirmino that tJiere and then^ by Baptism, the child has been regenerated, and added to , tlie church ! No wonder church services become a mere form. One would reasonably imagine, that the case of Simon Magus, found in the "gall of bitterness" still, immediately flt/i{tfr Baptism; and the case of Cornelius and liis friends (regenerated before Baptism) would suffice to shew every Bible reader that Baptism is 7iot essentially connected with salvation. !Not so, however.; Hear Bishop Hopkins— after admitting the regeneration of Cor- nelius, he says, "Yet the apostle does not think all this sufficient for his admission into heaven; but proceeds to have him baptize(J, , for the remission of sins, in the solemn sacrament of regeneration." ; Again, " Though Saul was converted and changed, still hii sins ^ were not forgiven witL out baptism; for immediately Annanias . saith to him, " Arise and be baptized, and wash away thy sins." Regeneration not " sufficient" for admission into heaven ! Saul "converted," and yet his sins " unforgiven !" And this all-im^ portant part of salvation is afterwards done in Baptism! And this is Protestant theology in the 10th century ! I remark, there are good reasons for Baptism, (juite apart from all this nonsense, and confusion, and abuse of Bible truth. Baptism is a "sign" of regeneration, a seal of righteousness; and, thirefore, undeniably i proper to Saul and Cornelius as adults in a state of grace; and, for the same good reason, is it the positive rlglit of oil children. It implied a state of grace existent. It did not make one. That our moral pollution as fallen beings, and also our spiritual regene ration by JesuB Christ, through the eternal spirit ; and they have a recH and not a mere figmentary significancy. "We have a still more perfect illustration of the character and influetice of these errors in the grievous bondage they impose upon; even enlightened Protestant Evangelical Christians. Why else is it that it is so common for parents to fear greatly, when the^ child is 6ick, to have it die unbaptized? They will send any die- ') > it ■•) I ' , I It it 16 tance, by night or by day, and at any inconvenience to the minis- ' ter, and he must make haste, and come down, and baptize the child " ere it die !" Now, what is this but the Popery of Protes tantism ? or the Puseyism of Evangelism ? I should love to pro- claim it to the whole world, that children are of ihe church of God. From their earliest existence as children they are so. Through Christ Jesus they are perfectly safe ; and as perfectly so withouU as with.^ Baptism. Die when they may, an child/ren^ all is well. They arc sure of Heaven. It is because they are m a state of grace that they arc entitled to Baptism. In no sense does baptism fit them for Heaven. Still, at the earliest opportunity, children ought to be presented at the altar of the visible church for Baptism. But please to mark, distinctly, that, in reference to the child, Baptism is for life., and not for death. And, also, in reference to parents, Baptism is in view of the life and not the death of the child. The contrary is rank superstition. ,, That important ordinance of God is intended to express publicly, on the part of parents, their sincere belief in all the great truths of a gospel salvation, such as human pollution, redemption by ChriBl Jesus, and spiritual regeneration, &c. It becomes a solemn bond to parents for Christian government, instruction, example, and intercession in reference to their children. It admirably sorves as a ground of personal obligation and motive to the oft reminded and well instructed child hereafter. The prayers of the church are secured also for l)oth parents and children. And the invaluable " blessing" of Jesus is always present and sure in this spiritual recognition of gospel truth, and the rich covenant grace which includes our children. The children arc thus made as sure as is possible of the necessary helps, in due time, to a life of holiness; arc placed in the best circumstances to induce them, when arrived at the years of accountability, voluntarily to choose the Lord God of their fathers, and understandingly " enter" into the visible churcli in some one of its many branches, and work in the master's vineyard; where it is fondly to be hoped they will "have power and strength to have victory, and to triumph against the devil, the world, and the flesh, and be finally saved." I should be glr.d to pass from this reference to the Puseyism of, Evangelism, just here; but my duty to truth and faithfulness com- pels me to notice more fully a specimen of this bondage to error in our own body. I quote from Wesleyan works — " Being by nature born in sin, we are hereby (Baptism) made the children of frace?'' Where is such wonderful efiicacy connected with water laptism in the Bible ? Where? . ,i.,i„iij ;„,,) tfH i W fc ittmdii^ t* *m jrmer is of human invention, and I believe is unmixed error. There is another point to be noticed. Dr. R.'s position includes, " That the baptized children of our people are members of our church." Of course the same is true of all the other churches of the saints. The idea accords with Romish and Puseyitish views, exactly. It only remains for us to adopt it practically, and Methodism will soon become as perfect and as spiritual as they are. It amounts to this: — The Roman priest makes Romish church members by Baptism; the Episcopalian makes Episcopa-f lian church members by Baptism; and Wesleyan ministers make t 17 vrath, Jhriat. Not ag are ho are And >eny it there- its are a. grafted "onglyf moral ere un- ler that author, riptural urch of le fact hy, the ception repeat, into the of our are dis- mission phrases ral, and human icludes, of our rches of views, iy» and as thev Romish , piscopa- ( rs make Wesleyan church members by Baptism ! Few of our ministers but have been annoyed in their respective fields of spiritual labor by certain exchisi/ves visiting among their flock, inquiring — " Who baptized you ?" And when informed that it was by an Episco- palian mmister in England, Ireland, or T7"ales, (as is often the tact), the ready answer is — "Why, you are not a Methodist. You belong to us. You must come to church." Well, we will be oflfended with such gentlemen no more. They are but seeking their* own. The people belong where they were baptized. We will henceforth follow so excellent an example, and cry out with Tertullian — " O happy sacrament of water !" What wonders it JDorfcrms ! In a short season, the large proportion of " our church" would be Baptism-onade Methodists ! and unconscious and wfa/n- Ule Methodists ? And these " thousands" of Baptism-made mem- bers are to be regarded as honafide " members of our church," until lawfully excluded, and that for immorality of conduct alone. Surely it were enough to put " our church" on a level with our neighbors, without reducing it lower than the low. Why, to complete the performance of making Christians by Baptism, the children (if the Episcopal church are subjected to a certain pro- cess, called " Conlirmation," at " a suitable age." They are re- quired " audibly, before the congregation, to renew and ratify their baptismal obligations." They must know "the Apostles' Creed, the Lord's Prayer, the Ten Commandments, and the Cate- chism of the Church." And Bishop Hopkins says — " No candi- date should be admitted to Confirmation who is not ready and desirous to partake of the Holy Communion." I believe the Presbyterian churches also adopt a process of examination as to »pirit/ual character, and furnish " tokens," in approved cases, as truly members of the church. But nothing short of " immoral conduct," will warrant any, the slightest question, of a proper 'memhersMp of the baptized " thousands" within the Wesleyau Methodist pale ? "Verily, we would soon be a church to be " won- dered at." It cannot admit of a doubt but that all the ends of initial jus- tification, and of Christian Baptism, in reference to children, spared to come to years of accountability, can be fully secured on tUe proper church relationship of children, namely, as members of the spiritual Church of Christ, and of consequence entitled to* Baptism, the sign of their regenerated state, and secured in all suitable Christian instruction and example, by the voluntary obligations of parents in their Baptism. The visible church member scheme, aside from its sad error and evil results, can do nothing more or better than this for the children. It amounts to nothing more. Tiiere is a space to be filled up, in their case, talk as wc may. And, to meet this essential want of our dear off- spring, and secu\*e to tliein an early and permanent connection with some sj ' ' ^ branch of the visible church, besides the or- dinary lielps . ^jiirental instruction and example, and public worsliip, and the sabbath school, our church members need to wake up to a decided co-operation with the ministers in establish- ing and maintaining catechumen classes, as near as may be, in the form proposed by liev. Kobert Jackson, Wesleyan minister, England. He says — "Let but the youth of our congregation, from twelve to twenty years, be placed under an efficient system of religious instruction and protection; and, if there be any truth in the Gospel and the promised pi*esence of Christ with His people, in tlieir attempts to make known its provisions, we shall infallibly secure to om* churches not only a perpetuation, but a glorious increase." — Page viii. After many interesting references to these classes, and to the persons conducting them, he adds, page xi. — " A quarterly schedule should be filled up from each class, stating the numbers and age of the catechumens, the in- crease or decrease, and how many have become memhera of the church.'''' That is as sensible as it is scriptural. "How many have hecome members of the church." Become members, not by Baptism, but by choice and voluntary purpose, at a suitable age, voluntarily to be the Lord's. They will tnen be prepared to be Methodists, and to meet in class, and honor God in a religious profession. In many cases, if the church be faithful, this will occur while they are " yet very young," and with various success ^s to continuance in the church. It was just so in Mr. Wesley's own day. Eeferring to the Kingswood School children, Mr. Wesley remarks — " From the time that God visited them last, several of them retained a measure of the fear of God. But they grew colder and colder till Ealph Mather met them, in the latter end of August." They had ceased, therefore, to meet in class, as do most who grow " cold" in religion. But he goes on — " Several of them resolved to meet in class agai/n, and appeared to have good desires." What a perfect picture of the Methodist church the world over. Pious people who are Methodists believe their children (in common with all other children) saved in Christ; they afford them the authorized " sign" of their gracious state, under circumstances the most impressive and salutary; they train them up in the ways of pious instruction and prayers; they take them to the means of grace, and often even to class; and use every, prober means to excite in them " good desires," to induce them, to giv9 God their hearts, and to join themselves t9 th^ church, in ca n 19 , talk r off- jction he or- public led to iblish- inthe aieter, ration, jyBtem T truth th His e shall , but a jrences ) adds, Q each the in- qf the r many not by 3le age, id to De sligious his will success Lesley's in, Mr. »ni last, Jut they le latter class, as Several to have chureh ive their I Christ; tis state Of the multitude of all sorts of sinners saved by the instrumen' tality of John Wesley, many of them, we are informed, were " serious, regular, and well disposed people" — very " upright and orderly" people — before they joined the Methodists. But they were not truly Christians. Hence, says Mr. "Wesley, " God made me the instrument of making them living witnesses for inward and pure religion." He thought, with Mr. Brydges, " one soul con- verted to God is better than thousands merely moralized., and still sleeping in their sins." The class meeting was adopted with direct reference to the punty of the church. It was introduced very early in Methodism, in England, It was not the invention of the Wesleys. It came not into being at their suggestion. It was clearly of God; and doubtless was intended of God to serve the very purpose for which Dr. R. condemns it, viz., by the very spirituality of its character, naturally and easily to " separate" the merely moral persons, who loould not become spiritual, and who could not be reached by the law which excludes only for " expressly forbidden crimes," or " immoral conduct" — persons whose continuance and accumulation in the church might other- wise ultimately overthrow Methodism, as a converted and spiritual and holy people, living to God alone, and only existing as a church to " spread scriptural lioliness over the land." And the rapid, extensive, and solid acliievements of Methodism, " as a distinct and independent church," up to the present hour, is pretty good evidence that she has not mistaken the will of Providence in this respect; and it ought to bo understood by Dr. E. as an admonition, to pause in an eifort which is about as promising of success as writing on the surface of the sea. t -* , The following account is given by Mr. Wesley himself, of the origin of class meetings: — " But when a large number of people was joined, the great difficulty was to keep them together ; for they wero continually scatteiing hither and thither, and we knew no way to help it. But God provided for this also, when we thought not of it.' It happened that ' Mr. Wesley met the chief of the society in Bristol, and inquired, 'How shall we pay the debt upon the preaching-house V Captain Foy stood up and said, ' 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 he 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 Mr. Wesley's mind, ' This (class meetings) is the very thing we wanted ; the leaders are the |:ersons who may not' only receive the contributions, but also watch over the souls of their bre^ren.' The society in London being informed of this, willingly followed the example of that of Bristol, as did every society from that time, whether in Europe or America By this means it was easily found if any griew weary or faint, and help was speedily administered ; and if any walked disorderly, they were quickly discovered> and either amended or dismissed." Now grant that there is no direct and positive sculpture proof for making attendance at class meeting a condition of membership in om* church; tJiat does not make the reqitirement nnscriptural. It is on all nides admitted that no specific form of government is prescribed in Scripture for the New Testament church. But it might reasonably be presumed, a priori^ that the church was not left without — would be guided into the adoption oisome means of self-preservation from oestruction through the probable increase, in times of peace and worldly prosperity, of merely moral and outwardly reputable individuals within her pale. For this Itir. Wesley prayed — r'' .* Ifii luf ■ :b'>o "^^"^ of worldly low design, ^"^^ i[,;-r(trf>'vf ,-. Let not these thy people jom, .^,,,.„, , . v.,/, ^„^ , •* Drag us from our trust m Ihee." It is certain that the ^overm^Hmt of the church should have strict and primary reference to its purity and spiritual prosperity. It IB also certain, that the " right" of any person to a place in the church must be founded, not on 7/ioral character merely, however pertect and " orderly," but on the scriptural marks of a religious 24 character. I can conceive of an association of very amiable and moral and respectable persons calling themselves a church. And general society must, of coarse, tolerate them as such. But would they constitute a i^ew Testament church ? Assuredly not. A church of Jesus Christ is a very different association. Let the Bible decide:— 2 Cor. vi., 14-18—'^ Be y- not, &c. &c. &c.— Wherefore come out, &c." John xv., 19 — " If ye were of the world, &c. &c. — I have chosen you out of the world, &c." John xvii., 16 — " They are not of the world, even as I am not of the world." Kom. i., 7. — " To all that be in Kome, beloved of Ood^ called to le saints.'''' See also, Rom. xii., 1; 1 Cor. i., 2; Ephe. v., 1-4; CoUos. i., 4; 1 Thess. iv., 7; . Peter i., 15. Now, do none but persons guilty of "immoral conduct" lack these essential marks of New Testament church members ? Ah, yes. Thou- sands of very upright, and orderly, and moral, and amiable, and respectable individuals, professors of Christianity, are emphati- cally " in," and " of" the " world," are " unholy," are without saving " faith," are not the " sanctified in Christ Jesus," are yet imsaved sinners^ or worse, fallen saints^ and apparently wilhng 80 to be. Have these a " divinely chartered right" to membership in the church, until forfeited by expressly forbidden crimes or immoral conduct? Kay, verily. Their sejparation from the church, in many cases, may be a nice point, in the present mixed condition of the visible churcli; but, assuredly, the Scriptures just quoted establish forever the prinxiiple of separation. They are, in fact, imp-operly in the church. Ihey are the chaff among the wheat on the barn floor. And each church undoubtedly possessea the authority, and is under solemn obligation to Jesus Christ, to use its authority in adopting some mode of securing the great endd of church organization, purity, and peace, and spiritual prosperity. A voluntary joining of a church is an explicit declaration of a willingness to conform to the declared rubs of that church. A voluntary secession therefrom sets the parties free. The reception or continuance of an individual in the church is not to be deter* miaed by jgood morals, or liberality, or respectability, but by mani- fest sorrow for sin, separation from sin, devotion to good, and all the fruits of genuine piety. It will, of course, often be difficult to decide where forbearance should end, or discipline begin ; but invariably the rule of requirement is holiness, and not merely morality. Now, 1 do most firmly believe that the God of the universal church, and of Methodism, did providentially originate class meetings among us, as a means of securing that all important etid. And if there be, comparatively, an extra amount of •0^ impurity and weakness in the Methodism of the present day, as some intimate there is, doubtless one cause is her unfaithfulness in reference to the kind but firm application of the class meeting test. There may have been, in many instances, a departure from the rule; a ceasing practically to seek only a spiritual member- ship; an unholy toleration in her membership of parties spirii/u- ally dead to Ood^ for the sake of numbers, friendships, wealth, gifts, and popular fame, at the expense of vital godliness, of moral power, and of the presence and blessing of the Holy Ghost. In reference to the really Christian character of class mee^-ings, our sainted founder observes — " Upon reflection I could not but observe, this is the very thing wliich was from the beginning of Christianity. In the earliest times, those wliom God sent forth ' preached the Gospel to every creature,' and the ' body of the hearers' {arhomenoi) were mostly J ews, or Heathens. But as soon as any were so convinced of the truth as to forsake sin and seek the gospel salvation, they immediately joined them together, took account of their names, advised them to watch over each other in love, and help each other work out their salvation." — Vol. viii., 241. Soon after the adoption of this providential regulation, Mr. Wesley bore this striking testimony to its practical effect — " It can scarcely be conceived what advantages have been reaped from this little prudential regulation.'' Because of its manifest excellence, its application became universal in Methodism. It was promoted to be a rule; and Mr. Wesley tells us, that tlie existing societies "in Bristol, in London," and elsewhere, "v.'il- lingly" came under it. Dr. Bond, of New York, remarks — ''The vse/ulness of the regulation led to its universal adoption as a social compact; and, from that time, every one who entered the society, in England or America, came under a personal and indi- vidual obligation to conforrr to it so long as he continued in the connexion." Thus did the Holy Spirit guide and direct His people into a means of grace, second only to the Itinerancy in usefulness, and eminently auxiliary, yea, more, essential to the success and perpetuity of the system of Itinerancy. It cannot be denied that our itinerating ministry is a scriptural institution, nor that it is purely providential among the Methodists; and. of con- sequence, whatever is essential to its existence and usefulness, may be properly requir'ed of all those who voluntarily put them- selves under the pastoral care of such a ministry. In reply to the question — " Is class meeting necessary to the perpetuation and efliciency of the Itinerancy ?" Dr. Bond makes the following con- clusive and a mirable reply: — ** We have seen that the oversight of the Church ia not a matter of choice 26 I or discretion on the part of tbe ministry, but a duly enjoined by Him who Imth called him to preach the gospel, and ' to edify,' that is, to build up ' the body of Christ,' ' the Church of the living God.' And it must be admitted that an itinerant ministry' cannot, adequately, fulfil tliis requirement themselves. They must, therefore, do it in part hj sub-pastors, and such are our class leaders. On the part of the laity it is clearly inferable, from the command to the ministry to take the oversight of the Church, as those who are to give an account to God, that those over whom the ministry are to take this oversight, aie bound to place themselves in such a relation to their pastors as to enable them to discharge their duty, and, consequently, if under the economy of the Church they require the aid of sub-pastors, to comply with the arrangement as a duty to God and to their own souls. They hfve voluntarily chosen to belong to a Church which operates by an itinerant ministry, and while they still prefer it, believing it most conducive to tlieir own spiritual interests, and to ' the spread of scriptural holiness,' they are bound by their duty to God to meet in class as an arrangement essentially necessary to a due exercise of pastoral oversight, by the ministry they have chosen. To make class meeting a condition of membership in the W. M. Church is, therefore, only to require cur members to submit to pastoral oversight — a requirement which is suieiy as scriptural as ministerial oversight itself. Brethren, * let us walk by the same rule, and mind the same thing,' which has been our peculiar blessing from the beginning — only let us do it more faithfully, and look for still greater blessing-s." But Dr. R. assumes, that if class attendance were made " volun- tary" the class meetings vrould be " more efficient and useful than they now are." This is not a reliable assertion, since it cannot be known to be true. It is wholly untried. And the experiment might cost too much, as dying to correct his views, did the Infidel, " At last convinced. But, O ! the die is cast." So far as my per- sonal observations go, for about thirty years past, I am led to a contrary conclusion. The cases, few and far between, of persons professing to lave the class meeting objecting only to it as a requirement, tell decidedly the other way. Such persons are had attenders at class. If all Methodists 'vere like thein, our Method- ism would be but a name. But why this kind of remark at all, ";hen the bm-den of the j^amphlet, in reference to adults, is to secure to " many" " the privileges of membership in the "Wesleyan church," without meeting in class at all ! (Page 10). The class meeting was very early made an essential part of Methodism, because it was considered necessary to the life, and vigor, and purity, and efficiency of the church. All who joined met in class. Class meeting is not an appendage of Methodism; it is an essen- tial part of Methodism itself, l^o Methodist, therefore, can bo excused from meeting in class. Such an idea, in reference to " compacted" and fully formed Methodism, is an entire mistake. In 1798 Dr. Coke speaks of this precious means of i/race m lollows: — " In snort, we can truly say, that, through the grace of God, our classes form the pillars of our work, and are, in a con- siderable degree, our universities for the ministry." But Dr. R. says — " I have sought in vain for an instance of Mr. Wesley ever excluding an upright and orderly member for mere non-attendance at class meeting." — Page 5. Then he has " sought" too partially. In Dec. 1782, Mr. Wesley wrote to his "Dear Zackery," Yewdal — " Those who will not meet in class cannot stay with us." — Vol. xiii, p. 13. Can anything be more in point? This is much more than " an instance." It is authci'ita- tive counsel to one of his assistants in tlie work; affirming tlie ruU in the case ; expressing briefly the general and well under- stood jproGtice in Wesleyan Methodism, llow exactly in accord- ance with our discipline, then, was the ^yrarr^/c'^ of Mr. Wesley and his helpers. See Dis. sec. v., quest. 4 — " What shall we do with those members of our church wh^^ mlfidly and repeatedly neglect to meet their class ?" The aiiower is — They are to be "laid aside" — ^'. e.^ exdioded. Let Mr. Wesley answer the ques- tion — " Those who will not meet in class cannot stay with us" — namely, exclude them. Mr. Wesley refused admission — which Dr. R. calls "tantamount to exclusion" — to a Mi*. Acourt, because he was a thorough and active Calvinist. — Vol. xiii., 150. lie wrote to Mr. John v atton — " If I. S. will lead tlie class, whether I will or no, I require you to put him out of our society." — Vol. xiii., 156. Mr. Wesley says of others — " I was so disgusted at them for those dreams that I expelled them from the society." Let us hear no more about exclusion for nothing except "immoral con- duct." Let it never again be affirmed that it is amoesleyan to exclude for mere non-attendance at class meeting. But it is said (page 6), Mr. W. might " consistently" have excluded for neglecting class, since to do so would not " affect the membership" of the parties in the English Church. And what of that ? That would be just as true if they had been expelled for "immoral conduct." It is mere superstition to account such church membership of excluded Methodists of any value Cer- tainly Mr. Wesley laid no such stress upon that sort of church membership. Speaking of the society at Norwich, Mr. Wesley observes — " Upon inquiry I find we have now about 500 mem- bers. But 150 of them do not meet in class. Of these, therefore, I make no account." — Vol. ii., 487. Any Methodist preacher will fully understand this. How is it that we have not the slightest clue to the rejoicings *'f Mr. W. that though these 150, I .1! ds f ;i and many others, were " of no account in Methodism," they were still on the way to Heaven, because they were yet members of the Episcopalian Church? He thought of the excluded for non- attendance at class just as his true successors do at this day. As a general thing, such persons are '■'■of no aGGounV as Christians, anywhere, or go where they will. And, well assured that the elements of power and prosperity in the Church of Christ are not numbers, nor wealth, nor popular favor, but spiritual life, Mr. Wesley remarked of a society greatly reduced by exclusions — "The half is more than the whole." It is undeniable that Mr. Wesley regarded Methodism as a peculiar revival of pure Christianity ; that he regarded class meetings as essential to Methodism ; that he regarded attendance at class meetings as a condition of "staying'' with the Methodists; and that he regarded as of "no account" those who did not meet in class^ iiowever " upright and orderly" in other respects. All that is Wesley an. Thank Grod, it is Wesley anism still ; and, I trust, will be evermore. Now, suppose, what might very innocently be done, that before Mr. Wesley's death, he had ceased his confessedly extra clinging to. the Episcopal Church, and had placed Methodism as it is now, " a distinct and independent church," would not his views of Methodism, of class meetings, of attendance at class, and of non- attending class members, have been just the same ? Most as- suredly they would. There is not the slightest grounds for even a suspicion to the contrary. Well, thank God, Methodism is "a distinct and independent church," as Wesley himself foresaw she would be. God has greatly prospered her, too, as a church, " in all the ends for which a church can be supposed to have an existence;" and this, also, in connection with the maintenance and exercise of the condition of membership so strenuously opposed. Then we cannot consent to change our excellent rule; well assured that our doing so would be to abandon a vital scrip- tural help to a pure church, to mutilate and cripple our well working Methodism, and to sin specially against our ever faithful guiding star, the good Providence of God over Wesleyanism, from the beginning until now. Having, as it is believed, shewn that it is neither unscriptural nor unwesleyan to exclude from the Wesleyan Church others than persons guilty of " immoral conduct," and that it is neither unscriptural nor unwesleyan to exclude for "mere non-attendance at class meeting," I add a few additional observations: — 1. It is sometimes plausibly objected, that the Prudential 215 (lential Begulation of attenda/nce on class meetmg cannot be made a coTidition of membership in MethodiBm, as a church. .y^ In reference to the rule requiring attendance at class meeting, as a condition of membership, Wesleyan Methodism is strictly consistent with herself, and with the Holy Scripiures. The law of the church which requires the exclusion of wilful neglectors of their class, regards the class meeting as a prudential regulation only; and hence, prescribes that they are to be " laid aside" for a " breach of rule," and not for " immoral conduct." Hence, also, the fact, that while attendance at class meeting is clearly implied in our " General Rules," and is even noticed by name, and its early number of members in each class, and the leader and his duty, it is not inserted in the list of the "ordinances" men- tioned in the rules, for this good reason — that it is not expressly mentioned in the Scriptures, and, therefore, ia not universally ^ essential to piety, as aretlie "public worship of God," the "minis- try of the Word," the "Supper of the Lord," &c.; yet none the less properly made a condition of membership in a particular church — in the Wesleyan Methodist Church. JPray why may not a Christian church make a confessedly scriptural, and highly valuable regulation, though not included in the enjoined ordi- nances of God, a term of membership in that church? A chui h in which both the entrance and the continuance is entirely volun- tary ? Who does it harm? Where is the sin? What command- ment is broken ? Nobody need come under it but of choice. Why all this ado about nothing? We know there are institutions existent in the church of God, by positive Divine appointment, essential to the very existence of the church, such as, the doctrines of Christianity, the sacraitaents, and public worship. All these must really^ if not in precise form, be received and observed by every true branch of the Church of Christ. Ko church possesses any discretionary prerogative here. It is also certain, that no church may enjoin any usage or regulation for her government, or in her worship, repugnant to the Scriptures, or to experimental and practical religion. But, within these limits, vt/y much is left to the discretion, and wisdom of the church, in view of times and circumstances, and the indications of Providence. No par- ticular mode, or complete draft, according to which a Christian community 7nust be planned, is furnished in the Scriptures, in reference to either offices, or officers, or regulations. Governed by certain general principles, and guided by a wise and gracious Providence, she must institute prudential measures for herself, and, in particular, fix the terms of admission into, and exclusion from her communion, keeping ever in view the primary end of 30 if; i church organization, purity and spiritual prosperity. In adopting Buch regulations as, in the best judgment of those concerned, will secure these all important ends, and in requi/ring an observance of them at the hands of all vfho vohmtarily wnitQ in thi,i, particular fellowship, they are acting upon a prerogative at once scriptural and authoritative. These regulations may not be essential to salvation, yet, as they serve the purity, and piety, and good order, and efficiency of the church, they may be made conditions of communion in a church. Now, confessedly, the class meeting regulation was adopted in the special order of Divine Providence, and with direct reference to the purity, good order, and spiritual prosperity of the church. It has been continued to this hour, for the same ends. And, after over a century of years of trial, in all lands into which Methodism has obtained, our people, at least universally, are more and more assured of its great value in pro- moting the spirituality and usefulness of the 'tYesleyan Church. " Thousands of holy and happy Christians, in the church," writes a noted author of the body, " can bear their testimony to the value of these weekly means of grace; and tens of thousands before the throne, who have gone up ' through much tribulation,' reflect upon them with pleasure, in that land of rest where * their works do follow them.' " No one ever got harm from the institution. Its tendency is unifoimdy good, the highest good. The Methodist church has wisely made it an essential part of her organization. It is her " life." It works well. Ninety-nine hundredths of her ministry, and her membership, are " settled in mind" in reference to their vast utility, and also as to the propriety of attendance at class as a condition of membership. Methodism everywhere is agreed, that when either ministers or members will fully refuse to abide by the law of the church in this respect, they should be lawfully "laid aside" or excluded. Let every one bear his own burden. After all suitable efforts to " restore such an one," " he hath no more place among us. We have delivered our own souls." I subjoin a few excellent remarks from an aged and experienced champion in Methodism, l)ut not in the Itinerant ranks. He remarks — " When a Methodist refuses to metjt his class, he virtually withdraws from the Church. He renounces the social obligation into which lie entered Avhen he became a member of the comm unity. He puts it out of the power of the pastors of the Church to fuliil their ministerial duties to him; and as they can no longer watch over hini, they cannot be expected to be lespon- sible for him, or to admit him to the communion, his titncss for which they have no longer any means of ascertaining. He is, accordingly, by our rule obj( wee wou be, t they vious abun catet auth< H 81 jpting i,wm fvance ticTilar iptural tiol to . order, ions of leeting idence, piritual our, for 1, in all at least in pro- Chnrch. " writes ae value fore the ,' reflect ir works titution. Methodist aization. s of her •eference dance at icJiere is refuse to hould be his own me," " he onr own jerienced Qks. He haws from tcred Avben i power of im ; and as be lespon- which they jy our rule of Discipline, * laid aside,' and not expelled for immoral conduct. If it be alleged that a man does not, properly speaking, withdraw from the Church, unless he accompanies the act by some corresponding declaration, in word or writing, we answer that the Church possesses no authority to require a written or verbal withdrawal, or any expired renunciation of church privi- leges ; and is, therefore, compelled to consider an actual removal from pas- toral oversight as a withdrawing from church membership. The rule, then, which requires a Methodist to meet in class, is not a penal statute added to the divine laws — it is a voluntary social contract, which, when not fulfilled, implies a renunciation of the compact, which it is admitted every one has a right to make whenever he repents his engagements ; but he cannot dissolve the compact, and still retain the privileges which grow out of it. The obli- gations and the benefits which accrue from it, cease at the same time." 2. It is sometimes objected, " There is ?io script/nral authority for class tneeting. Yol. viii., 245, Mr. Wesley meets this very objection. He observes — " They say there is no scripture for classes. I answer, 1st. There is no scripture against them. You cannot shew one that forbids them. 2. There is much scripture tor it, even all those texts which enjoin the substance of those various duties, whereof this is only an indifferent circumstance, to be determined by reason and experience. 3. You seem not to have observed that the scriptures, in most points, give us only general rules, and leave the particular circumstances to b« ad- justed by the common sense of man.'' It is admitted the term class meeting is not a Bible word ; but certainly this hind of meeting is clearly in accordance with the Bible. The experience, the sympathy, the exhortation, and mutual helpfulness, in the life of piety, of class meetings, are eminently scriptural. And in the mutual " speaking," and " comfort," and " edification," and " fellowship," and " prayers," of Mall, iii., 16, 1 Thess. v., 11, and Acts ii., 42, any real Christian can be at no loss in finding the substance of our precious class meeting service. In meeting this objection, it is well said by a writer — " Nor was there any express command in God's own precious revelation to originate that Missionary Society, of which, perhaps, you are a member and a collector ; nor were you told, in so many words, that you ought to visit the humble cottages in your neighbourhood, for the purpose of lending weekly a religious tract ; and you might search a long time before you •would find in the Bible any mention of Sunday Schools ; and yet, it may be, these have your hearty concurrence and support, because you perceive they are means of doing good which have developed by circumstances ob- viously providential, adjusted by the prudence and zeal of the church, and abundantly honoured of God. The olass meeting is to be placed in the same category, received with the same favour, and employed on the same authority." ns *^. It has been objected to class meetings, " I cannot speak." "*I cannot speak!' Is it possible? Can you speak in the domestic circle ? Are you dumb on common topics of conversation in every day life ? Are you penitent, and can you not inquire what you must do to be saved ? Are you happy in God's love, and can you not say, ' Come and hear, all ye that fear God, and I will declare what he hath done for my doul ?' Can you think of the rich, unmerited, countless, and everlasting blessings which cluster around you, and not teel that you are constrained to praise God : and that if you were to * hold your peace, the very stones would cry out against you ?' Can you reflect on your hairbreadth escapes, on your mira- culous rescues from danger and from death, without feeling that you are encompassed about with songs of deliverance ? And if the songs are written upon every sounding object, — if every part of your dwelling, every member of your family, every year of your history, every page in your diary, presents a song, will you not sing it? And where will you find a more convenient and suitable audience than in the class room ? One of the sweet singers of Israel (himself not of Methodist type) says: "Is he, the young and ardent convert, crying in the gladness of his soul, • Sing aloud unto God our strength ; make a joyful noise unto the God of Jacob ?' Alike in the cathedral and the conventicle, he is apt to be depressed by an organic solo or a rueful dirge; but escaping to the Methodist class meeting, he finds their glory all awake. They are taking the psalm, and bringing the pleasant harp with the psaltery, and blowing the trumpet; and, with exulting rivalry, young men and maidens, old men and children, are praising the Lord. In the eagerness of his first love, is he exclaiming, ' Conie and hear, all ye that fear God, and 1 will declare w' at he hath done for ray soul?' but nobody will stop to listen. And so, for an audience, he is driven away to the love feast or class meeting." It is a little remarkable, that the plea of inability to take a part in the "speaking" at class meetings is mostly on the part of those whose position in life, whose acquirements and gifts, and the free use of the tongue too, on all other occasions, would lead one to expect exactly the reverse. It is impossible to receive at such hands the plea of being unable to " succeed" in the class exercise. Pray why cannot these intelligent, and usually quite fluent ones, speak a word in class, "speak" as of old to "one another" in a select company of those who specially " fear the Lord ?" In ninety-nine cases out of an hundred it is unquestionably for want of religion, or for want of the right degree of piety, in the heart. But Dr. R. says — " I attach less importance to what a person may say in class, than to uprightness in his dealings, integrity in his word, &c." This is partly correct; but, in reference to the bearing of the remark, in the premises, it is very misleading and mis- chievous. It is, in effect, saying, "Actions speak louder than words." But everybody ought to know that this is a one-sided 6&} 33 jmestic ay life? saved? , all ye ?' Can js vrbich se God: cry out ur mira- you are e written member , presents jnvenient singers of nd ardent strength; ledral anu ,r a rueful r glory all harp with Irv, young d.' In the e that fear lobody will love feast Ike a part [t of those „ the free 4 one to at sucli exercise, lent ones, Ither" in a )rdr In for want [the heart, 'rson may [rity in his le bearing and mis- luder than one- proverb, and is only partially true. Actions, upright conduct^ and integrity of life, speak loud in their own appropriate sphere. But there is a sphere for Christians to move in, and m which they must move, or in vain do they " profess and call themselves Christians," where such actions are mute as the dumb, and where, in fact, they have neither place nor voice. In pracUoal religion "all good works" make a joyful noise unto the Lord;" but, in eiyvervmental religion (in reference to the "kingdom within you") their voice cannot be heard. With my " glory" (the god- like gift of speech) " will I praise Him," said David, " and not be silent." — Psalms xxx., 12. Only the tongue^ the "glory" of mac, can divulffe the joyful secret of the obtainment of the " I^ew name and the wliite stone." Various good works may mark the hyj^o- crite, the mere moralist, and the frozen formalist, as well as the true Christian. Works, therefore, uprightness and integrity of conduct, cannot primarily constitute a Christian profession. Or yiii cv^iui .]'>ii J' -yi ^iil li^iJ ^./;ii * * * " tell to sinners round What a dear Saviour I have found." Pray has any professing Christian a right to be " dlent^'' in re- spect to personal religion, whether of pardon and regeneration or of entire sanctification and a fulness of love? Will any weak and heartless plea excuse from obedience to the rule — "With the mouth confession is made unto salvat^'on?" Holy men and women of old ^^ spake oflen one to another," and are not other servants of God enjoying the Spirit of Christ, and salvation in His Name, under solemn obligation, in some shape or form, to echo the cry of experimental godliness f — " Come and hear, all ye that fear God, and I will declare what He has done for my soul." — ^Psalms Ixvi., 18. Surely a "word in season," to encourage Christians, generally, to be declarina " Witnesses" to His power to save, would be much more profitable to the cause of truth and religion, than this mistaken effort to minify the value of the class meeting testimonies — " God is love," " Jesus is precious," " my sins are pardoned," " The blood of Jesus Christ His Son cleanseth me from all sin." For the benefit of those who assign as their reason for not attending their class regularly — " O ! I don't enjoy it;" "I have nothing to say;" "It makes me feel so uncomfort- able" — permit me to add a fact: — At a Total Abstinence meeting, in England, a Mr. Kingdon rose to speak. He began by saying — " I fe61 very uncomfortable here, I am not a Teetotaller, and your sympathies are with the pledged against the intoxicating cup." One present modestly begged to interrupt him a moment, just to say, m^t,,** He could put the gentleman upon a very short method f»0 ■ f.ri u ... -,f. t #^ «%, ^r»««. of making himself quite comfortable. Here is the pledge — do but sign it." Now, why not at once resolve on being decidedly tbi Ood, my brother, my sister, and make yourself comfortable among His people ? A fully devoted state of soul would make the clasa meeting a real pleasure to you. Thousands prove this. Do try it. O, think ! — " Ashamed of Jesus ! Nothing to say of Jesus I Not comfortable where thev meet to talk of Jesus ! dare you live, dare you die so ? All in Heaven find something good to say of Jesus. And you may see, by Rev. v., 12, that it is substantially what a happy Methoaist Christian has to say in the class meeting. Certainly, enough of Religion to make you happy in God, and fit you for Heaven, would enable you to love the class meeting. And, as you hope to sit and talk about Jesus with them in Heaven, would it not be well to commence with them here. Dr. Bond, of New York, bears this testimony — "We have never seen a Metho- dist, who wilfully neglected class meeting, who did not lose his spiritual enjoyments; and, for the most part, he has lost his re- ligious character altogether." Dr. Dixon remarks: — " Our union is probably more complete than that of any community of Christians; and the true doctrine of the new Testament has, we believe^ been imbodied in our practice. Once in the week or oftener, it is expected that every Methodist in the world will meet with others, his brethren in th6 Lord, for the purpose of enjoying the communion of saints. This is not formal. The joys and sorrows of the heart are laid open; the dealings and ways of God are n. .'3 known; the progress of the Spirit's work in the soul is unfolded ; the temptations and exercises of the life of faith are detailed ;, the divine afiecjtions are quickened and refined by the exercises of praise and worship; and the whole is sanctified by fervent and united prayer. Religion is one, all over the world, when it is divine : — the gift of " one God> and Father of all ;" the effect of the one sacrifice of the Son of God ; the fruit of one Spirit's operation ; the grace obtained by the ' one faith :' and it is identical in all its characteristics. Hence, as our people are called with the same calling, they speak the same language in every place. Were it possible to assemble the whole Methodist community, heart would meet heart in sympathy and love, would join in the same confession of faith, and blend their sacred joys in one harmonious song of praise. All this is deemed (in some (juariers) extremely objectionable ; tending to make hypocrites, produce spiritual pride, and nurture enthusiasm. The question is as to the practice being in conformity with the teaching and example of the primitive Church. Being satisfied of this, we can endure the scoffs of the world, and the objections of doubting and lukewarm Christians. We hold the faith pf Christ as revealed in the Divine records, and we build the communion of saints on the experimental profession of this faith ; and judge that in this we have the first and primary note of a true Church of Christ" •M mIo fjih i\\ .' 36 do but dly tbi amoBg le clasa Do try J'esuB ! say of .ntially eetinff. and fit leeting. [eaven, ond, of Metho- ose his his re- lunity of believe^ expected in in th6 bis is not. ings and the soul detailed ;, jf praise 1 prayer, one God^ rod ; the :' and it lied with Were it lid meet aith, and 3 deemed j^pocrites, as to the primitive orld, and e faith ^f junion of it in thia ^'l^he Kev. K. Watson was a great admirer and faithful attender at class, and we commend his example to those who do not go to class, because " they cannot learn anything. The common people only attend, and they are not edified by the relation of their experience." Mr. Watson's intellect was almost equal to theirs — his education also, and so was his standing. And yet he found much to instruct and profit him in the class-room. Mr. Watson " met in class in reference to his own spiritual improvement." " The class did not consist of the nobility, of the wise, or the learned, or the wealthy, " but consisted mostly of poor people, accustomed to daily labour." " with these simple-hearted people he associated once a week, and their meetings, unobserved by the world, were often seasons of spiritual refreshment and edification.^'' We admire him; but never does he look so great and good as when he requests his name enrolled on the class-book, and when he met weekly with the poor, simple-hearted people, for his own spiritual welfare. This was done when he had reached the very height of his popularity, the zenith of his glory. In conclusion, the best teacher in religion is experience; for even the teaching of Scripture " is foolishness to the natural man," because it is only spiritually discerned." JSfow, may we not appeal to the experience of all who have enjoyed the privilege of class meeting for their utility, for their especial fitness and adap- tation to the wants of all who are earnestly endeavouring to work out their salvation with fear and trembling? Have we not all found in these meetings the Spirit's quickenings, while others spoke of their trials, their temptations, and deliverances ? Have not oui resolutions to be more entirely devoted to God been strengthened and confirmed while others spoke of that perfect love which casteth out all fear? And, on the other hand, have we not found our relish for class meeting lessen just in proportion to our backslidings of heart, the decay of earnestness in the great work of personal salvation, and the in-letting of worldly-minded- ness ? And have we not been spiritually revived and restored to peace and joy in believing, by persisting, notwithstanding our reluctance, to attend these means of grace ! We believe there are few of those to-whom we address these inquiries who will answer in the negative. Are any of you, as Methodists, neglecting your class ? Why is it so ? Have you become so strong in faith as to be able to stand alone ? — to be independent of that intimate communion of saints, that sanctifying fellowship, once the delightful source from which you derived so much spiritual strength and growth in grace ? Or, 36 "\ i' A I are you really less concerned, l^di devoted, less eamesty in the chief business of life— personal holiness, Christian usefulness, a happy flryt mk V %■ not' fe k^6^eage ^fm mi^iom '1^6 you 5bV aiid' \i';:iUM6x^,;-m^^¥&^'^o ^B'irb d^sfe I*^fhap8 ybur ■^bHdiy 6ii^,6iirti^taii6te$''kr^ iiii^rp^^^ anii the al^iirbmieiiti'of g^y and' Wisjiibriailti'Ie Sddi%5 aM fbUi^s, areVmasterfng ybut he&rt. TPerhap^ 'you' ire eve!^' disj)Oi^ed. to go 6%v to anotner church Mi^reyouwoulji find more' ease in conforming to thfe world, ahd \{fin^ niaiihly just li!kf^iw^brldly 'people; 6r, tietops, yoii too can j(iin%ith 'other co^d aiid'^acMidden Methodists, aM 'say---" J ^dil't fee^' the , good 6f cl^ss,' trke^tilig:'* ,0. seaM ybui* he^i^ts 1 !fty ' j;r^me, :Mial6feur0d;'l8''thei:e, Gci at on^ie to Oo4, In tiemr t^hce and t)^^ j^i^i*-' <3!6 t6 dlas^, : tbb, ' and make Vciur acktiowfedg- meiitst^eye.'Refet'tipt' short of ^ i^iQtflMt HtisTies tl^e' clage mesytlhg; iM ei)^oyk\t\'%Mt\^Qix VoU'will uMergt^iid,'k^d' Itiffhly •bAe the' ptoYidentii' o^ ' 0(!)'d ; that ' led t6^ the WdOptl'^fe i)f 'sti^l ¥e^hlatiidti4^ totMish^, ilnd iih^eit laSy'tb*'ther^. ^'^ '-- .";^^' ;-'^' ■ -^ , ..,...,./. ^^,^ Sons and daughters' of Methodist sirefe ! nevdr be ashamed of a church of cjass meeting notoriety^ Cast hot: aiw;aythibhonoui*ed baidgejiiniivrhichl your sainted parents eloried; anid which they left to yon as a sacred ihemorial. Think of their holy iives^ and their triumphant deaths, and lioblj'' resolve to catch their filing matitlesi,! to tread in their pioiis stepsj akid to be followers of their ftiith and patience andi prayerfulnesA, until happily your hands again are joinedi in heavenly bliss, to be parted' not again foi^ever- moiie." ''^Thus saith the Lo!rd^--Stand vein the wajl^fe and see, and' ' ask for the i old paths, where is th6 good i way ^ and waljc thereiiif aild yie shall nUd rest for your sou W "And the Lord God will bring thee into the lalnd which thy ifathers poSBessed, and thJou shalt possess it, and/ he will do thee good, and multiply thee above thy fathers." "Therefore, now return ye, and get you anto yotir tents^ and unto the land of your possession."' ;j;*i iiji.' oj -)»'»! Ill i iii- , i 1 1 ;■. ' , M» _ Ml I i I ') Ml ;!| I I /It ', , il' >i I '; ,' . ',', I )..;•-, i')'| t.(iilHi'^'iO({ ^(n ,n<)7'1o 711/; ')']/, iuL'rl>-, o:J (i)(lj; f)(I o.i i-i; iliusi fii ''Uio'ilrt nn 'iiint'Mjd jm.iv OVJjII ^ (c, jf •Vihti/n-i'Jo imimmnrio') Mi.ftffiilfii ,ii!(l;l ':1m j/r'il>iif)(pjl)iii kI oJ- i 'hioIxj fbiilv/ jiMi'j't fi'rjijo'i lii'Jlil;"il')l» oil) m-mio ,/jiilH7/'j'<> Imj! (Duiio'idH J/;iJv1i'ii(i6 (!)ijni ub ivxiivA) ;joy fl the chief eft Your r hettt. (ihurch rid, aiid too can hearts! in t>eiiij- 6w*6dg- jSiicn a im^d of )noui'ed th they Tes^and falling )f their ^ hanids 'ot-iever- nd'see, d w^ e Lord ifiessed, Tiltipiy jet yoti hiK If i ')II