Reasons for becoming a Methodist, including a brief account of the author's religious experience up to the time of his becoming a Methodist

Preface

This unpretending volume is designed, in the first place, to answer the question so frequently asked the writer, — "How came you to be a Methodist?" Secondly, it is intended to supply a place which is not filled by any other book, by presenting, at one view, and in a brief and comprehensive manner,, the distinguishing features and excellences of Methodism, both in its doctrines and economy ; and also some of the evidences of their Scriptural character and great efficiency. Nothing is more evident than the fact, that Methodism still suffers greatly from the ignorance that quite generally prevails in regard to the true character of its distinguishing doctrines and usages, as well as from the misrepresentations of its enemies. To aid in removing the former, and refuting the latter is the design of this work.

Should any of our Baptist friends object to the title by which we have designated them, we would

PREFACE.

merely say, that our former worthy pastor, the mosi able and influential man in his Association, was accustomed to say, that he would be willing to have it written in large capitals on the front of his hat, " Close- Communion Calvinistic Baptist." For his manly, Christian frankness in declaring his sentiments we respected him, and for his earnest piety we loved him while living, and cherish his memory since he has gone to his reward in Heaven.

In submitting his manuscript to the press, the writer yields to the judgment of those, in whose opinions he places great confidence.

May all be brought at last, however we may differ in opinion here, to join the general church above, is the humble, but earnest, prayer of the

Authoe.

REASONS

FOR

BECOMING A METHODIST.

Chapter I. Sketch Of Religious Experience

At the age of fifteen, I received my first serious impressions in regard to my true condition, as a sinner before God ; and while attending a series of meetings, held in the Methodist Church in the neighborhood of my father's residence, I obtained the pardon of my sins, through the atonement of Christ. Had I, at that time, been brought under the watch-care of the Church, I think it would have saved me from that fearful state of backsliding, into which I subsequently fell. But at that time, my parents, though professedly pious, (and I doubt not really so at heart,) were neither of them members of any particular church ; nor were any of the family save one sister, who was a member of the

Freewill Baptist Church, in the adjoining town, where the family had attended meeting for some years. Having, therefore, no settled place of worship, and being left without the watch-care and restraining influences, which every Christian church exercises over its members ; and, also, being at a period of life when, of all others, I most needed them, I soon grew negligent of duty, sacrificed my peace of mind, indulged in the follies of youth, lost my confidence before the world, and in the presence of my Saviour, refused to bear the Cross, and " walked again in the counsel of the ungodly, stood in the way of sinners, and sat in the seat of the scornful." So hardened did I become in sin, that I approached to the very verge of infidelity ; but through the infinite mercy and compassion of the Redeemer, I was not left to make the dreadful plunge into the dark abyss. To this day, when I reflect upon my situation at that time, I shudder at the thought of my near approach to the pit of destruction, and can never feel sufficiently grateful to God for my happy deliverance through grace.

When about eighteen years of age I was

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partially reclaimed from my backslidings, but still neglecting my duty to confess Christ before the world, and identify myself with the people of God, I soon relapsed in a measure, though never, I think, to the extent in sin, to which I had previously gone. I was far, however, from living the life of a Christian. At this time I sincerely endeavored to persuade myself that Universalism was true ; I read several books advocating this doctrine, went to hear ministers of this order preach, but I soon found, that in exact proportion to my interest and confidence in their sentiments, was my entire indifference to all experimental godliness ; and also that their sentiments were directly at war with the entire Scriptures.

At the age of twenty, God was pleased to call after me again, in a special manner, during a revival of religion in the town where I resided, and at that time I fully resolved to devote myself to the service of God, and no more trample upon his mercy and grace. This resolution, I have been enabled, by his grace, in some good degree, I trust, to keep until this time, and I still have a strong confidence that I

REASONS FOB, shall, by the same grace, be enabled to continue in his service to the end of life. At that time my oldest brother and wife were members of the close-communion Calvinist Baptist Church ; the only members of the family then living, (the sister referred to having died in peace some years before,) connected with any church. I subsequently united with the same church, though not until some months had passed, and I had read to some extent on the subject of baptism, &c. I do not however recollect of having seen a single book in defence of the views of the Pedo-Baptists ; for such works were not as abundant and accessible in that vicinity, as those in favor of the exclusive views of the Baptists ; neither do I recollect ever hearing a sermon on the subject of baptism up to that time, or for some years after, except those preached by Baptists. The latter, however, were neither few nor far between. I am confident that my experience, in this particular, is not unlike most others. The truth is, that nearly all that is said on the subject of baptism, is said by Baptists, and of course all on one side.

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I remained a member of that church about three years. During that time I was strongly urged by a celebrated Baptist Evangelist, who held a protracted meeting in the church, to enter the ministry, but I had not then any expectations of ever filling so responsible an office.

I felt it, however, my duty to be more active in the cause of religion than I had hitherto been. With this conviction, I went w T est, intending to teach — (an occupation I had followed during the winter seasons for several years.) I hoped by this means to enlarge my field of usefulness, in thus placing myself in direct communication with the rising generation — one of the most hopeful fields of Christian effort.

While engaged in teaching in Ohio, I providentially fell in with President Mahan's Lectures on Christian Perfection, and was greatly interested in that (to me) new subject. About this time I became deeply impressed, by the Spirit, and the leadings of Divine Providence, that it was my duty to preach the gospel. But to yield my mind to these convictions was a most difficult task. I plead my age, my want of a preparation, and many other circumstances in excuse; still I felt that "woe is me, if I preach not the Gospel." I often returned from the place of worship to weep and pray, all night ; sometimes waking from my sleep in distress, and sometimes dreaming of my duty. Finding no rest, I yielded to my convictions, and promised the Lord I would submit to his will.

Having closed my school, I went to Oberlin, in the winter of 1841, and commenced my studies for the ministry. There my mind was still more deeply interested in the subject of Christian holiness, and more fully enlightened in regard to its nature, both by the preaching I heard, and the opportunity I had of associating, with those who stood as living witnesses of its truth, confirming their testimony by their daily walk and conversation.

After much reflection and prayer, and as thorough an investigation of the Scriptures and other writings as I was able to make, I became fully satisfied that the doctrine was true. That, what God requires, what the prophets, apostles, and the Saviour himself prayed for, and that

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which God has promised to give, might be obtained. That I — that every Christian — might love God with all his heart, and his neighbor as himself; — be m&diQ perfect in love.

I commenced seeking to obtain so desirable a blessing as that of a pure heart, or in the language of the pious psalmist, " a clean heart and a right spirit." I was attentive to all the spiritual opportunities that I enjoyed, but I was yet ignorant of many things in regard to the means of obtaining the blessing I desired ; and, like the sinner oftentimes when seeking pardon, I was laboring to make myself better, to get ready to receive it, instead of carefully examining my heart, that I might know its deformity, and making, in the strength of Grace, an entire consecration of all to God, for time and for eternity, in faith relying upon his promise and faithfulness, to accept, " and cleanse me from all unrighteousness." But the Lord was leading me by his Spirit and providence in a way I knew r not. I continued thus for some months, during which, I enjoyed the clearest evidence of my acceptance with God, and of his presence with me daily. But I saw clearly that it was his pleasure that I should live near the throne. I had not that strong faith I wit nessed in others, and saw promised to all in the Bible. I found in the hour of temptation, that there were enemies within, propensities to evil, rising up and combining their influence with the enemy from without, in order to bring me into captivity to the law of sin. These were only kept down by constant watching while it w^as the will of God that they should be cast out. I had not that perfect love which I saw plainly that the Bible required, I felt a burning zeal to do good, but I felt most sensibly the imperfections of my armor.

While in this frame of mind, I went one evening to a prayer meeting. The spirit of the Master was there, and at the close a fellow student, who was a backslider, taking me by

the hand, said, " Brother S , you must go

with me to my room. I cannot live so." I saw that he was in great distress of mind, and without hesitation accompanied him to his room. He seemed at times almost in despair, yet constantly crying for mercy, and entreating me to pray for him. This I endeavored to do, but he

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found no comfort. It was there I saw, and felt my want of faith ; and I went from that room fully resolved never to rest until I obtained that faith which claims the promise , and which can be exercised only when " our heart condemns us not." Nothing less than that " perfect love that caste th out fear/' could inspire me with that faith, and without it I was but poorly qualified to labor for the salvation of souls.

That night a most glorious revival of religion commenced in the Institution ; one of the most powerful I ever witnessed. It pervaded the entire Institution, then composed of nearly six hundred students, and the appropriate number of officers and teachers. I entered into a solemn covenant with a fellow student, to spend all the time, save that necessary for sleep, our meals and attending meeting, in earnest and united prayer, for the attainment of the blessing we so earnestly desired, until our efforts should be crowned with success. Many were the hours we spent in our rooms, in the fields, and wherever we could find a retired spot, earnestly pleading for " a clean heart and a right

REASONS FOU spirit." Oftentimes we seemed almost to grasp the prize, when the tempter, taking advantage of our ignorance and inexperience, would divert our minds from Christ and his promise, to looking to our feelings, comparing our state of mind with others, &c, and by these means lead us again into darkness.

After having labored in this way about a week, we were enabled, through the counsels of one of the tutors in college, and the grace of God, to commit ourselves entirely upon the promise and faithfulness of God our Saviour, believing, according to the divine assurance, that he accepted in the present tense. And although this exercise of faith was not attended at the time with any particular emotions of joy, or any other than a consciousness of having given all for Christ, and of relying implicitly and unwaveringly on his promise to save to the uttermost, or from all sin, I at once felt a degree of confidence in prayer, a strength of faith, I never realized before. I could pray directly to God through Christ. I seemed suspended by the single chord of God's love, revealed in his promise, holding on by the hand

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of faith, every prop, by way of works and every thing else, but the love of God in Christ, being removed from beneath me ; and there I hung, perfectly safe, a sinner saved by grace, through faith. Satan buffeted me, but I held on, as for my life; yea, for eternal life. I was fully resolved never to let go my hold of the promise, come joy or sorrow.

Having remained in this state of mind about twenty-four hours, I received such a baptism of the Spirit, as I had never before known or anticipated ; my soul was filled with joy unspeakable and full of glory. It was enough ; my heart was overflowing with love, peace and joy in the Holy Ghost. Of the reality of my experience at this time, I have no more doubt, than I have of my personal existence. But it was all of grace, through faith ; and to the honor of that grace, in the Saviour provided, and in the gospel promised, it ever has been and ever shall be declared.

Up to this time, I had never had the least doubt of the correctness of my position as a close-communion Baptist. Indeed, so absorbed had I been in the pursuit of the ruling desire of my heart, that I had scarcely thought upon the subject at all. But a great change had taken place in my feelings toward the members of other churches. I had lost entirely, though almost insensibly, all those uncharitable feelings which are the natural and almost necessary result of holding and advocating the exclusive views of the Baptist Church. I found my confidence, love and sympathy flowing out to members of other churches with the same ardor with which they were extended to members of the Baptist Church. I had come to love Christians in the ratio of their likeness to Christ, and not according to the name they bore.

About this time the sacrament of the Lord's Supper was administered in the church. It was a season of great interest ; a deep solemnity pervaded the entire congregation. The people of God were greatly refreshed and humbled ; backsliders were tremblingly alive to a sense of their ingratitude, and the impenitent were awed into a solemn reverence. All felt that God was there of a truth, to bless and sanction his ordinance, and to comfort and sanctify his people in the performance of their most

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solemn duty. In accordance with my principles of close-communion, I sat one side, a silent looker on, but not an idle spectator ; few, if any such, could be found in that large audience, for God was in the midst of them.

It was a combination of such circumstances and influences, that first led me to question the correctness of my principles in regard to the communion. This being a Congregational Church, few if any of the members had ever been immersed, and they were, therefore, in my view, unbaptized, and had no right to come to the table of the Lord ; and in truth, upon such principles, there was no table of the Lord there, and no Church, and no authorized administrator of the sacrament. None of the persons having been baptized, they were none of them in the Church ; as baptism is, according to the Baptists' doctrine, the only door into the Church ; and as neither ministers nor members belonged to the Church, it was impossible for them to administer, or receive her exclusive privileges. Yet many of those communicants I personally knew, and knew them to be deeply pious, to enjoy the presence, communion and fellowship 2

SEASONS FOR of God by his Spirit in an eminent degree ; and I now perceived, that the Lord not only owned and blessed them, as Christians, extending to them what a Baptist would call Christian fellowship ; but that he owned and blessed them in a remarkable manner, in the very act of administering and receiving the sacrament — in administering and receiving that which my principles pronounced them without authority to administer, and -unqualified to receive. I was as well satisfied that many, at least, of those persons were Christians, and enjoyed communion with God our Saviour, as I was that religion was to be found in the world. I was as sensible of the presence and blessing of God among the people at that sacrament, as I was that God ever owns and blesses his children.

I began to inquire into the propriety of my being more particular and exclusive in my fellowship, than my Master ! I reasoned thus : — If God owns, blesses and communes with them at the sacrament, why should I refuse to participate with them in the blessings of our common Lord and Saviour ? Many of them I knew enjoyed much more of God's presence and grace

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than myself, and if the mere fact that they had not been baptized according to the decisions of my fallible judgment, was a good reason why I should admonish them, by withholding my fellowship, why did not the Lord, the Great Teacher and Master in Israel, withhold his blessing, and rebuke them, by refusing to commune with them ? He declares himself a God, jealous of his honor. Was I to be more jealous than he ? Was I more holy, or was my sanction more dangerous ? These reflections led me to my Bible — to carefully examine and review this whole subject. For most surely, thought I, nothing less than the most positive scriptural authority, can justify a practice so inconsistent with every noble, generous, Christian feeling or sentiment, as is that of close-communion. But after a careful examination of the Scriptures, and much prayer, I came to the settled conviction, that the Scriptures nowhere authorize us to exclude all unbaptized, much less all uninimersed persons from the sacrament of the Lord's Supper. That, although it is desirable as a matter of order, that baptism should precede the Lord's Supper, yet I am fully satisfied,

BEASONS FOR that there is no authority in the Bible for making it a universal rule. There plainly, both from reason and the Scriptures, must be many exceptions. The proof of this, if any be needed, I shall have occasion to present hereafter.

But although the principle was established in my mind, yet the most difficult and unpleasant task remained. A greater cross was yet to be borne — to make known my views to my old friends, and especially to my brother whom I loved as Jonathan loved David, and whom I knew to be a strong Baptist. I feared the loss of his warm friendship, knowing very well that persons who for any cause left the Baptist Church were regarded with any other than a friendly feeling. I hesitated for a time, but finally yielded to my convictions of duty, and communicated to him my views on the subject of the communion, and was not a little surprised to learn from him that his mind had undergone the same change, and that he had been afflicted with similar apprehensions of losing that ardent affection and sympathy which had hitherto existed between us.

On the subject of Calvinism, my mind had

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never been fully settled, although I had been enabled to assent to it, so far as was necessary to be received into the Baptist Church. But the more I heard and studied upon the subject, the more I was convinced that it was dangerous in its tendency, and contrary to the experience and common sense of all men, and without foundation in the Scriptures. About this time my health failing me, I returned to the east, to my native town.

Here I must be allowed to digress from my main purpose, to pay a tribute of respect to an institution and a class of Christians, whom I have every reason to esteem, both for their faith and practice. Though I do not embrace every sentiment held and advocated by them, I can most cheerfully say, that, during my stay at Oberlin, I witnessed, both in the institution and among the people generally, as much deep and practical piety, as I have ever seen among any people whatever. And I think if those who have spent so much time in endeavoring to overthrow their sentiments, would have labored more to imitate their earnest piety, it would have been much better for them, and for the world at large. The Lord bless the brethren at Oberlin, has ever been the language of my heart since I made their acquaintance. I have been greatly benefited by their writings and their preaching, as well as by their godly examples.

No longer satisfied with being confined in my sympathies and fellowship to the limits of the Baptist Church ; believing it also my duty, as well as privilege, to extend the hand of fellowship to all God's children, members of the household of faith, and no longer believing the doctrines of Calvinism, and regarding it as highly improper to practice or profess, what I did not believe, I went before the church and stated to them my views on communion, and my intention of putting them in practice. This I had not yet done, nor did I feel at liberty to do so until I had made my position known to the church. Whereupon the church voted to withdraw fellowship from me, on the account of my heretical sentiments in regard to the communion. But finally it was concluded, as a matter of policy, to withdraw that action, and wait till I had violated some rule of the church, at the

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same time expressing an unwillingness to receive me at their table. The next day being the Sabbath, I received the sacrament in the Congregational Church, and a short time after, I had the privilege of communing in the Methodist Church, and I could not perceive but that I was as much profited and blessed as I ever had been when communing with my Baptist brethren. A committee was very soon appointed by the church, to visit and labor with me, on this account, and I was notified to appear before the church for trial, on charge of embracing and practicing open-communion principles. The appointed day arrived, and I presented myself, with Bible in hand, to see the end, and abide the consequences. During the trial, it was distinctly and repeatedly declared, by the elder, deacons and others, that they had nothing against me except my principles and practice in regard to the communion ; that as a Christian they fellowshipped me, and as cordially extended to me the hand of Christian fellowship as they ever did ; but they could not extend to me the hand of Church fellowship, because I did not walk orderly. There was a great difference, they said, between Christian and Church fellowship ; the first they still had for me, but not the latter.

I urged, in my defence, the absence of any Scriptural authority for excluding from the Supper all unbaptized persons, or any true Christian ; that the Scriptures represented all true Christians as one in Christ, members of his body, and entitled to the same privileges ; that the examples left on record by the apostles, of church discipline, were either in cases of immorality or a wilful neglect of a plain duty, or a perversion of the fundamental principles of the Gospel, thereby endangering the salvation of souls ; that the New Testament drew the line of distinction between saints and sinners — those who obeyed and those who disobeyed, those who loved God, and those who loved him not, but nowhere between the baptized and the unbaptized ; and finally, that many good Christians, holy men and eminent for talent, who had studied the Bible prayerfully, to know their duty, as sincerely believed they had been validly baptized, by sprinkling, as they did that they had been by immersion. Although I was

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not prepared, at that time, to advocate their views of baptism, yet if the Lord was so far satisfied with their baptism as not only to commune with them by his Spirit, but to own, and bless them, in the act of partaking of the Supper, which he evidently did in an especial manner, I could no longer refuse to give them my hand in fellowship. Those that were good enough for the Lord to fellowship, were good enough for me. I dared not claim to be either better or wiser than my Master. Whom the Lord received, I received. Those He fellowshipped, I must fellowship.

The church then proceeded, without making any reply to my positions, (though an elder said they could be answered without any trouble,) to vote upon the question of expulsion, and I was declared expelled from the church. The question being decided, I requested the church to give me a letter, recommending me to the Christian fellowship of the Lord's people, wherever my lot might be cast. Some objections being made, such as want of precedent, &c, I gave them these reasons for making the request, — I was expecting to go immediately 3 among entire strangers, and should in all probability go before uniting with any church, and I might be placed in circumstances where the fact of my having been turned out of the church would prove a serious embarrassment to me, and where a letter of the kind I suggested would not only prevent any such difficulty, but also give me an introduction to the Lord's children.

My second reason was, I wished to test the truth of a sentiment prevailing among all Baptists, and which they had so frequently avowed during the trial, viz., that they had Christian fellowship for me and others, for whom they could not have Church fellowship. If they had it, as they said, I wished them to put it in black and w T hite, and show that it w T as a reality, and not mere talk. But they refused to do it, thereby proving to a demonstration the correctness of an opinion I had entertained, and in which I have since been confirmed, viz., that their distinction between Christian and Church fellowship is a distinction without a difference ; and that just in proportion to their confidence in, and zeal for, their exclusive views of baptism

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and the communion, will be found their want of charity for, and sympathy with, all who think differently from themselves in this matter — or are not Baptists.* That the course pursued in my case, is in accordance with their general practice, may be seen from the fact that an influential Baptist Church recently expelled one of her oldest members, on the charge of heresy r , for merely holding the opinion that it was her privilege to commune with other Christians besides Baptists, though she had never even expressed the intention of doing it. Elder M., a popular preacher, and one of their strong men, was asked this question : " Do you believe that any who are not immersed will be saved?" He evaded a direct reply ; but being pressed to answer, he said in substance, if not in these very words, " I do not profess to be wise above what is written. The Bible says none will be saved who do not obey the gospel. And none obey the gospel, who are not immersed."

* The clerk of the church subsequently gave me a certified copy of the record of my connection with the church, and stating that at such a time I embraced and practiced open-communion principles, " and for this and this only I was labored with, and cut off from the church."

KEASONS FOR

That Baptists do at times, and in some individual instances, habitually, have charity for and fellowship with other denominations, is evident. But it is only when they lay aside their views on baptism and the communion, for the time, and give their attention to the great and fundamental principles of the gospel, laboring to save souls. While they have this fellowship in exercise they would gladly commune with all God's children but for the rule, and when the spirit of Church fellowship disappears, we look in vain for Christian fellowship. Where one exists, the other is sure to be found, and when one ceases, the other ceases also. The moment you touch the subject of baptism, every zealous Baptist invariably loses all his Christian fellowship. Who has not seen an exhibition of these things in a revival ? It is indeed inconsistent with their principles for them to recognize any other church or ministry than their own. For, according to their views of baptism, and its relation to the church, there can be no other church or ministry. Their principles are no less exclusive and bigoted than the High Churchman and the Romanist. And the fact that they utterly refuse to give their members letters, to any other church save a Baptist, proves conclusively, that they so regard it.