NOTICE OF PUBLICATIONS.

Congregational Independency and Wesleyan Connexionalism contrasted. By the Rev. James H. Rigg. London: Mason, and Partridge and Oakey.—We are glad to see this excellent publication by the talented author of "The Principles of Wesleyan Methodism." We were greatly interested in the articles, as they appeared originally in the "Watchman" newspaper; and have frequently heard the desire expressed that they should be collected and reprinted separately in a cheap and convenient form. This has been done by the author himself, at the request of several of the most distinguished of the Wesleyan Ministers and laymen, -having been revised and arranged by him so as to add greatly to their value. For this service in Methodism, as well as for similar service previously performed, the Wesleyan Connexion owes him a debt of gratitude, which we hope will be practically acknowledged by the purchase and extensive distribution of this portion of his writings. We are glad to know that some of the most eminent and influential supporters of Methodism have ordered, for use in their families, and for circulation in their respective neighbourhoods, a goodly number of this publication; and we most earnestly recommend others, who have not yet done so, to imitate in this respect so good and profitable an example.

În our judgment, this unpretending book of ninety-four pages, 12mo., satisfactorily proves, that Wesleyan Methodism, as a Connexion of Christian churches, is more in accordance with apostolic teaching and apostolic examples, than the Independent form of church government, so exclusively and so dogmatically contended for by some modern writers. It also shows, that while truly scriptural in its general character, it is more adapted, as a system of evangelical agency, to benefit mankind, and to convert the world to Christ, than the system of sepa rate and unconnected churches. Some of our readers may have thought that the writer has, in some instances, unnecessarily employed strong and censurable terms; but it must be remembered that the articles which constitute the substance of this work, were produced in times of fierce and violent attack upon Wesleyan Methodism by men strangely professing to be its friends and supporters; and when the most public advocates of Independency united in that unprincipled attack. And, let it also be observed, that Mr. Rigg expressly states, that he writes "against the bigotry and exclusiveness of one portion of a single sect;' and if at times he employs terms which have a more general application, there is reason for it in the circumstance, that the other portions of Independency, not by him immediately referred to, have not publicly, as became them, remonstrated with their intrusive brethren, who have been so forward in a time of disaffection by some of its members, openly to censure and condemn Wesleyan Methodism, both in its principles and administration. The language employed is that of a strong and earnest mind, expressing itself on a subject which it has intelligently considered, and in reference to which it has arrived at the conclusions here set forth. The subject of this book is one in which the true friends of Methodism cannot but feel deeply interested. Its style, as might be expected from the ability of the writer, and from the circumstances in which he has written, is clear and vigorous; and we have no doubt it will be a book treasured up and reprinted in Methodism among the most valuable publications on its scriptural principles and ecclesiastical constitution.

A Third Letter to Reformers: by a Reformer who hates Bamboozling.-We have seen this third letter of a "Reformer" to his brother "Reformers," and feel persuaded that he cannot write in vain. The doggedness with which he adheres to his demand for a "Report," and his evident resolution not to give up his demand until it is complied with, must convince the most deluded of those people who blindly follow the agitators in their reckless and destructive work, that the conduct of their leaders in withholding their accounts is disgraceful in the highest degree. We hope that the letter will be extensively circulated. And he that, by this, or by any other proper means, can deliver the victims of the agitation out of the snare into which they have fallen, would be doing them a real kindness and a great service.

THE LETTER TO THE YOUNG MEN OF METHODISM is deferred this month for want of space.

LONDON-PRINTED BY JAMES NICHOLS, HOXTON-SQUARE.

THE

WESLEYAN VINDICATOR

AND

CONSTITUTIONAL METHODIST.

EDITED BY THE REV. SAMUEL JACKSON,

AND A SUB-COMMITTEE.

JULY, 1851.

LETTERS TO YOUNG MEN. (No. V.)

LAY-AGENCIES.

YOUNG MEN OF METHODISM,-You are aware that in the religious community to which you belong there are several important offices filled by intelligent and devoted laymen; and that lay-agency is more extensively employed in Wesleyan Methodism than in any other section of the church of Christ. This speaks well for its general character, inasmuch as it makes known, by its constitutional arrangements, its purpose of extensive activity and usefulness through its numerous members. It has never been an admitted principle in Methodism, that its Ministers alone are called to labour for the extension of religion in the world. On the other hand, it has maintained, from the beginning, that private Christians are required to improve in the service of their Lord and Saviour all the talents intrusted to them. Accordingly, it has organized and directed the varied gifts and spiritual activities of its members in such a manner as appeared most likely to fulfil the Divine purpose concerning them; and hence have arisen the various offices and agencies which you find among us.

These arrangements, however, let it be observed, are not merely of human appointment, they are manifestly in accordance with the Divine will. Subordinate officers were appointed in the church at Jerusalem, as they were required by circumstances; and, although we may not find in that infant church, which was early scattered by persecution, all the offices that would be found in churches settled and matured, yet the principle of employing lay-agency is there seen in

LONDON: PUBLISHED BY JOHN MASON, 14, CITY. ROAD;
AND SOLD AT 66, PATERNOSTER-ROW.

the election of "the seven to the office of Deacons. We find, also, in reading the apostolic writings, that there were official females in some of the first Christian churches. Phoebe, for instance, is styled a "Deaconess" by St. Paul, in the last chapter of his Epistle to the Romans;* and in other parts of his writings we read of holy women, as well as of holy men, who laboured with him in the Gospel. The Methodist Diaconate is composed of several offices, which, though bearing names drawn from the circumstances in which they originated, and which distinctively characterise their particular purposes, yet carry out, to a greater extent than could otherwise be done, the general object of Christian Deaconship in the church of Christ. In examining the records of Methodism, to learn the rise and appointment of these several offices, you will find that they arose, as did other parts of the Wesleyan system, with progressive providential circumstances which suggested them, and showed their necessity; and here, too, you will see proof that Wesleyan Methodism is, in its scriptural arrangement of subordinate offices, what Mr. Wesley so frequently designated it," the work of God."

1. The first of these offices required in Methodism, was that of CLASS-LEADER. The origin of this office Mr. Wesley has recorded in his Journal of February 15th, 1742. It was first suggested by the necessity which arose for collecting money from the members for the payment of a debt which had been incurred; but the sagacious Founder of Methodism saw in it, as soon as it was proposed, the assistance he required for the religious instruction and oversight of the Societies he had collected; and for that purpose he adopted it. The following is his own simple and perspicuous narration of the circumstances which gave rise to it, as given in his "Plain Account of the People called Methodists," which he wrote in a Letter to the Rev. Mr. Perronet, Vicar of Shoreham, in Kent, in the year 1748 :

But as much as we endeavoured to watch over each other, we soon found some who did not live the Gospel. I do not know that any hypocrites were crept in; for indeed there was no temptation: but several grew cold, and gave way to the sins which had long easily beset them. We quickly perceived there were many ill consequences of suffering these to remain among us. It was dangerous to others; inasmuch as all sin is of an infectious nature. It brought such a scandal on their brethren as exposed them to what was not properly the reproach of Christ. It laid a stumbling-block in the way of others, and caused the truth to be evil spoken of.

We groaned under these inconveniences long, before a remedy could be found. The people were scattered so wide in all parts of the town, from Wapping to Westminster, that I could not easily see what the behaviour of each person in his own neighbourhood was: so that several disorderly walkers did much hurt before I was apprised of it.

At length, while we were thinking of quite another thing, we struck upon a method for which we have cause to bless God ever since. I was talking with several of the Society in Bristol concerning the means of paying the debts there,

* "I commend unto you Phœbe, our sister, which is a servant " (" Deaconess," Διάκονον,) "of the church which is at Cenchrea." (Verse 1.)

when one stood up and said, "Let every member of the Society give a penny a week till all are paid." Another answered," But many of them are poor, and cannot afford to do it." "Then," said he, "put eleven of the poorest with me; and if they can give anything, well: I will call on them weekly; and if they can give nothing, I will give for them as well as for myself. And each of you call on eleven of your neighbours weekly; receive what they give, and make up what is wanting." It was done. In a while, some of these informed me, they found such and such an one did not live as he ought. It struck me immediately, "This is the thing; the very thing we have wanted so long." I called together all the Leaders of the classes, (so we used to term them and their companies,) and desired, that each would make a particular inquiry into the behaviour of those whom he saw weekly. They did so. Many disorderly walkers were detected. Some turned from the evil of their ways. Some were put away from us. Many saw it with fear, and rejoiced unto God with reverence.

If

As soon as possible, the same method was used in London and all other places. Evil men were detected, and reproved. They were borne with for a season. they forsook their sins, we received them gladly; if they obstinately persisted therein, it was openly declared that they were not of us. The rest mourned and prayed for them, and yet rejoiced, that, as far as in us lay, the scandal was rolled away from the Society.

At the first, the Leader was appointed to visit each member at his own house once a week; but this was soon found inconvenient to many of the members, especially to servants, and was, also, impracticable by the Leader; so it was arranged that the members of each class should meet together weekly, at a convenient time and place, when the Leader should inquire into their religious state, give them such counsel as their several circumstances required, receive what they were willing to contribute towards the expenses of the Society, and offer with them prayer and thanksgiving to God. The duties of a Class-Leader you will find very distinctly given by Mr. Wesley in his Works. (See vol. iii., pp. 426-428, 8vo. edit.)

The benefits resulting from these "little prudential helps," as Mr. Wesley repeatedly describes "class-meetings," were soon apparent, as he states in his "Plain Account," saying,

It can scarce be conceived what advantages have been reaped from this little prudential regulation. Many now happily experienced that Christian fellowship of which they had not so much as an idea before. They began to "bear one another's burdens," and naturally to "care for each other." As they had daily a more intimate acquaintance with, so they had a more endeared affection for, each other. And "speaking the truth in love, they grew up into Him in all things, who is the Head, even Christ; from whom the whole body, fitly joined together, and compacted by that which every joint supplied, according to the effectual working in the measure of every part, increased unto the edifying itself in love."

Indeed, to this branch of its spiritual discipline Methodism owes much, and, therefore, attaches to it considerable importance; and so manifest have been the beneficial effects resulting from it, that most other sections of the church of Christ have, if not under the name of "class-meetings," yet under the name of "church-meetings," or "experience-meetings," &c., adopted and employed them.

The institution of weekly LEADERS'-MEETINGS followed the appointment of class-meetings, as a matter of course. The Leaders met the Minister once a week, to report to him any that were sick, any that walked disorderly, and to pay to the Society-Stewards the money they had received in their several classes the week preceding. The Minister then gave them his best advice, and united with them in prayer for the extension of the work of God.* At the first, and during Mr. Wesley's lifetime, the powers of a Leaders'-Meeting were few and simple; but afterwards, as circumstances seemed to require it, they were enlarged. Now, in addition to the duties previously enumerated, it appoints, or rejects, any Leader or Steward nominated by the Minister. It acts as a jury upon any case of delinquency tried before it, and distributes the fund for the relief of the poor and afflicted members of the Society. It has, also, the right of petitioning the Conference on any subject that affects itself. So that, practically, the Leaders'-Meeting has the power of all appointments to the offices of Leader, Society-Steward, and Poor-Steward. It can declare a member on trial unfit for reception into the Society. It can pronounce an accused member innocent, or guilty, of the crime charged against him. It receives and distributes all the poor funds; and, in addition to its discussing and making arrangements for the welfare of the Society with which it is connected, it has the right of appeal and petition to the Conference on anything that relates to itself as a Meeting. In short, with the exception of nomination to office, and the sentence upon an accused member when pronounced guilty by it, all questions belonging to, or affecting, the Meeting, are now determined by the majority of its votes.

With these duties and powers, it is most important that Wesleyan Leaders should be holy, intelligent, and active men, who are known to be firmly attached to the doctrines and discipline of Methodism. The moral and religious qualifications of a Deacon are given by St. Paul, in 1 Tim. iii. 8-13: "Likewise must the Deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a Deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the Deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a Deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus." Some Methodist Class-Leaders may be found who are defective when tried by this standard; but, in the main, they have been found holy and devoted Christians: and many thousands are now filling this office in our Societies, who are honourable ensamples to the flock of Christ.

* See Wesley's Works, 8vo. edit., vol. viii., pp. 252-255.