Columbia (Hnitoe rsftp mti)f€itpof3Smigark THE LIBRARIES Bequest of Frederic Bancroft 1860-1945 %&v 5>/^/e, iVj: & BALUWTN. PlIBilSHERS THE AUTOBIOGRAPHY ELDER WILSON THOMPSON, EMBRACING A SKETCH OF HIS lifciraj;'!.'!, .v- .SO,\, E, J),;r;iOMAS, AND M. J. CLAYPOOL, In the Clerk's Office of Vio Dfctiyt;«tt'^ivrt:of ifie \:^rtt(»d ^t-gte-i fcir tlie District of S-iH' PREFACE. In these pages are presented a brief outline of the life of that eminent saint and go^pel laborer, Elder Wilson Thompson, whose praise is in many churehes. The work is the produet ot the Elder's own pen, and the following is a statement of its contents as given in his own peculiar style: ".A biographical sketch of the life and travels of Wilson Thompson ; containing his views of many texts of Scripture, points of doctrine thought to be mj'sterious, and some matters of contro- vers}', together with a very concise history of the old order of Ilegular Baptist Churches in the West, espe- cially those of which he has been a member, or of which he had the privilege, from time to time, to serve as their pastor or called minister." The reader will not look upon this volume as " a lit- erary production of great merit," for the writer never had the advantage of a scholastic education. It is simply an unpretending narrative of ministerial labors by one whose only learning was to know his Bible through. Born of humble parents, at a time when schools were few, especially in country districts, it was not to be expected that the son of a poor backwoodsman could acquire the learning of the schools, whether literary or theological. IV PREFACE lie was, howiiver, early introduced into the school of Christ, where both head and heart were taught and trained in the best of all knowledge, and himself fitted, in an extraordinary degree, for future usefulness. In this school he continued to his dying day, an humble yet earnest scholar. He shrunk not from a personal application of the rule of discipleship as laid down by our divine Master: "Whosoever will come after me let him deny himself, and take up his cross and follow me." He was ever more anxious to know his Lord's will, however painful, that he might do it, than to listen to the suggestions of the natural feelings when they would incline him to seek ease and comfort. Without pledging the reader to a belief in all the theological views of our deceased parent, we will be excused this humble eulogium on one whose memory is sacred to our hearts : " Few in any age of the Church, since the days of the apostles, have labored more unsel- fishly to promote the cause of true and undefiled religion than has our father— Elder Wilson Thompson." Commending this little volume to the candid and indulgent consideration of the friends of the deceased, among whom it will chiefly be circulated, we feel no hesitation in saying, that to them as well as to us — " He being dead yet speaketh." HIS CHILDEEN. AUTOBIOGRAPHY. When the memoirs of a man are preserved in book form, the reader is very apt to inquire, " Of what stock or blood was he?" To gratify this so- licitude, I answer: I have learned that my great- grandmother was an English lady, and that she married a Welchman, whose name was Jones. Whether this marriage took place before they came to America or after, I have not learned; but all their children were born in America. I have no knowledge of any more than five of them ; and, most likely, there were no more. At all events, of those who lived to maturity, two were sons, and three were daughters. James, the eldest son, lived to old age. Although poor he was, nevertheless, comfortable and respect- able, and was a beloved member of the regular Bap- tist church, for many years before his death. Thomas, the other son, became somewhat wealthy ; he raised a large famil}-, and died in a good old age ; he also was an esteemed member of the Baptist church. 6 Autobiography of Nancy, one of the daughters, was remarkable as being a good singer and poetess, and for her knowl- edge in the Scriptures and divine things. As a sis- ter in the church she was highly esteemed. She married a man by the name of Whitaker, raised a respectable family, anel died in old age. The otlier two daughters, Mary and Jane, were my grandmothers — my father and mother being cousins. Mary, the elder of these two, married a man by the name of McDonnell, by whom she had one son. Her husband died, and she then married a raw Irish Presbyterian by the name of James Wilson, by whom she raised a family of girls. These all married. Elizabeth, the oldest, married Joseph Ilolman ; IN'ancy married Charles Reynolds; Mary married William Wilson ; and Rebecca, the young- est, married Closs Thompson, my father. Jane Jones, my other grandmother — m}' father's mother — iirst married a man by the name of Lee, by whom she had a son and a daughter. The son became the celebrated Baptist minister whose praise was in many of the churches, and who was known as Elder James Lee The daughter married Bethnel Riggs, who also became a Baptist minister of note. After the birth of these two children Elder Lee died, and Jane, the widow, married Closs Thomp-. son — a cross-blood of Scotch and German — and my father was the first child of this marriage. Elder Wilson Thompson. 7 , So, friendly reader, you see the blood of England, Wales, Scotland, Ireland, and Germany mingles in my veins, yet myself, and parents, and grandparents, except my mother's father, were natives of Amer- ica ; and all of them stood firm in the American cause during the revolutionary struggle. After the independence of the United States was achieved my father and his next brother, Lawrence, left their native State, North Carolina, and spent one year (perhaps A. D. 1786) as pioneers in the dense forests of Kentucky, among the wild beasts and savage Indians. I have often sat spell-bound while hearing my father relate the many dangers and hair-breadth escapes of his border life, and those of the llevolu- tion. After spending about one year in Kentucky he returned to I^orth Carolina, and married Rebecca "Wilson, and, shortly after, again moved to Ken- tucky. So in the fall of 1787 he, and all his father's family, and all my mother's father's family, also, came to dwell in the forests of what the Indians called "the bloody land," where my parents passed through many of those thrilling alarms and trying privations incident to border warfare, and to the settling of Kentucky in particular. I was the first born of my parents; and my birth took place on the 17th day of August, A. J). 1788, in Woodford County, at Hillsborough, Clear Creek. 8 Autobiography of But my first recollection of anything was of Madi- son County, not far from llicbmond, on the waters of Silver Creek. The whole family of my race, down to my own parents, generally lived to an old age. They died at ages varying from seventy to eighty years, except my father's mother, who lived to one hundred and four years. This sketch may sufiice as to my blood, parent- age, and nativity. My ancestors were all of the old stock of regular Baptists, with but few exceptions. One of m}^ mother's sisters was a Methodist, but her father, who came to America from the "Emerald Isle" a Presbyterian, became a Baptist many years be- fore his death. My father was raised and christ- ened (as sprinkling was called) in the Church of England, became a Baptist before my recollection, and filled the office of a Deacon from my first mem- ory until his death, which occurred in the fift}^- fourth year of his age. My mother was about four years younger, and died about four years after him. N'ow I shall proceed, more particularly, to narrate my own history. As stated above, I was born on the 17th day of August, A. J). 1788— the first child of my parents. It was thought that both mother and child must immediately die; the friends were called in ; and Elder James Lee, my father's half-brother, being then a young preacher, was requested to en- Elder Wilson Thompson. 9 gage in prayer. During his prayer, by some special impulse and access at the Throne of Grace, he re- ceived such full assurance, that, rising from his knees, he boldly said to all present, that the child would be a man for God, to preach the Gospel of Ilis Grace. He then gave special charge to my father respecting my education. This conviction of his never subsided, but contin- ued undiminished ; and he often spoke of it to va- rious persons, and at different places, always with the same assurance. All this, however, was kept from me until after I began to preach. I was not sent to college, however; for I suppose my father did not feel able to send me from home, and pay my board and tuition fees. As a further drawback to my education I must add, that the country being new and thinly settled, the little schooling I re- ceived was obtained by walking morning and even- ing, over a very hilly pathway, a distance of about four miles. By the time I was able to walk this far to school, I was also able to work at home ; and father having lost two tracts of land by the bad ti- tles of Kentucky, and, as about this time, having bought new lands in the green woods, my labor was much needed in the opening of a farm. And so the little schooling I could get was only a few days at a time; yet, in this scattering way, I picked up a little knowledge of spelling, reading, 10 Autobiography of arithmetic, and English grammar. iS'othing was pcrlected. I only acquired a mere smattering of either. In those days teachers had but little qualifi- cations; and were distinguished for bad habits in reading, and worse, if possible, in pronunciation. So that when I commenced preaching I could not read a chapter nor a hymn intelligently. The little learning I have, I got by myself without a teacher, except books; and, being poor, and having a family to support by the labor of my own hands, my opportunity for study and improvement was exceedingly limited, and, of course, my progress tardy. I know but little of my childhood worth record- ing. Neither of my parents had made any profession of vital Christianity at the period of my birth. I grew up like other " backwood's " boys. In my infancy my father and mother both professed vital religion, and became members of a Eegular Baptist Church. My father, moreover, was a deacon of the Church. Among the earliest events of my recollec- tion was seeing him passing around the bread and wine at the Lord's Supper. I have heard him and mother relate one event that was truly strange to them. It was this : My father became deeply im- pressed on some point of Scripture doctrine, which called up, imperfectly to liis memory, some text in point, but the precise words, and the connection of Elder Wilson TiiOxMPson. 11 the text, he could not rememher. So he turned to his Bible, but after ti long and fruitless search for the passage he gave it up, concluding that there was no such text; and having closed the book, he sat with it in his hands. When I came to his knees, I took the book and o[)ened it, turning the leaves as it lay on his lap, and having placed my linger on a certain spot, he looked at the place and there saw the long- souo^ht text. This was when I was a little infant, and had no knowledge of the use of books or letters.. These, with some other similar events, I have heard my parents and others relate, but all occurred before my memory, and I heard nothing of them until after I began to preach. I believe my mind was more or less impressed with the importance of religion from my first recollection. I had a dread of death, and fears of future misery, that betimes would harrass me very much; but, I am now convinced that these early exercises were the efiect of education. My father's house was a liome for the preachers, and was called a " Baptist Tavern." Meeting was often held there, and then the Baptists from a large boundary would come, father being a deacon and regarded as having a special gift in discipline, prayer, and exhortation, and, withal, was one of the best of singers, and what was called a fireside preacher. He was able in the Scriptures, sound in faith, social in his manners. 12 Autobiography of and interesting but not assuming in conversation, lie attended all the associations and other large meetings, and visited many of the churches, conse- quently his acquaintance became general, and his doors were always open to receive all that came. So I heard much about religious subjects, and, perhaps, this will account for the early impressions of my mind. I am very sure, from a retrospect of those early impressions, that they were just of that char- acter which a carnal heart and a defiled conscience might be expected to have, under such circumstances as I liave related. These impressions are what the Armenian world calls religion — such as they can get and lose at pleasure. The abundance of religious conversation which I heard, early impressed my young mind with the awful realities of a future state, the miseries of the wicked, and kindred subjects; so I resolved to do good, get religion, and thus get clear of future mis- eries, and at last reach a happy heaven. These were m}^ views, and a firm resolve to attend to this matter by and by, and attend to it well, gave me some ease and a kind of resting-place. Although all the relig- ious conversation I had ever had (and that was not a little) was on salvation by grace alone, yet I had no just conceptions of that plan ; but, while I felt very partial to the Baptists, I had never learned one Elder Wilson Thompson. 13 idea of their system of grace, but was building all my hope upon the good works which I intended to perform. Tiius spent I my youth, until I was about eleven years old. About this time my father, having lost his second tract of land, resolved to leave the State of Kentucky, where land-titles were so uncer- tain, and move to the ITorth-Western Territory, now the State of Ohio. In prosecution of this resolve, he, with his family and effects, started for the Little Miami, where he had previously been to look out a location. Leaving Madison County, we all came safe to Campbell County, Kentucky, near the mouth of the Licking River. My grandfather, for many years, had been laboring under an asthmatic aflec- tlon, which had so reduced his strength, that he became entirely unable to provide for, or indeed to do anything for liimself or family. Aly mother be- ing their youngest child, and both of them being now quite old, they had quit keeping house, and were living with father and mother, and, of course, moved with them. When we came to Licking River the word came to them, that the Indians had broken out afresh in the Territory, and that the settlers were then in forts and stations. Some of them had been killed, and horses, cattle, etc., had been stolen; hence great alarm pervaded the country. My grand parents became alarmed, my mother be- came tired, and, under these circumstances, father 14 Autobiography of was induced to stop for a year m Campbell County, Kentucky. One Major Leach, who had settled a station on Licking River, died about this time; and General James Taylor, the proprietor of the town of New- port, Kentucky, settled the affairs of the estate, and transacted the business for the widow Leach, and finally married her. My father rented this station and land for one 3^ear. The family suffered much with chills and fever during that short period. A small Baptist Church was constituted near the sta- tion, and father and mother, grandfather and griind- mother, became members of it ; and father was the deacon. They built a log meeting-liouse, on the bank of the Licking River, and a revival and in- gathering of the church followed. A goodly num- ber were added by baptism, and, the countr}^ being new, some Baptists moved in, and became members by letter. I was now, as already stated, about eleven years old. The thoughts of death, of judgment, and future punishment, with an increased force and ter- ror, oppressed my mind; and now my resolve to do better after awhile gave me no relief. I, therefore, solemnly resolved within myself to set about the work in good earnest, and never give it up until I knew I had obtained the pardon of all my sins, and then live clear of sin the remainder of my da3's, and be a good, exemplary, straight- walking Christian. Elder Wilson Thompson. 15 Thus would I have no fears of death, hell, or judg- ment, but would be prepared for heaven at all times. All this I verily thought I could obtain by re[)ent- anee, prayer, diligence, obedience, and a persevering continuance in well-doing. Do good and be good; then do good and keep good. I believed that God was good, and that lie would love and save all that would repent, do good, pray, and love Him — these I would do, for I never once thought but what I could do all these things. So I began, and although I was at a loss for words, and could not pray fluently, yet I thought I should improve from practice. For a time I seemed to get along but poorly, and some- times thought of giving it up ; but the fears of death and hell would come on me with such terrific shocks, that I would go at it again. Continuing for some months in this way, I found that I was gaining ground — that I had got much better. I had prayed often and frequently, I had repented with sorrow for my sins, I had ceased to do evil, was very precise in my walk and conversa- tion, and I had refrained from playing with other boys, especially on the Sabbath day, as we called the first day of the week. All these thinirs I had done so faithfully, that I concluded God did now love me and w^ould save me, and I felt very happy. I con- tinued in this frame for a time, and resolved never to sin again, but live lioly the remainder ot my days. 16 Autobiography of I had not lived long in this perfect way, until I be- gan to get tired ; and then I thought that as I was young, and, perhaps, might live to be old, it was a gloomy prospect to spend a whole long life in this irksome way, and never see any pleasure in youth or manhood. Yet, I reflected again, altliough I was young I might die, and that would be an awful event if I should now go back into sin again. While these things were agitating my mind, the love of sin pul- ling me back, and the fears of death and judgment prompting me forward, an event occurred which was rather singular. I heard my mother and my aunt talking of the death of one of my cousins, who had lately died, and they seemed doubtful whether she had crossed the line of accountability or not. I have no recollection of ever hearing until then anything about infant purity, or the lire of accountability that infants must cross before they can be lost. I under- stood these women to express this idea. I felt at once a very deep interest in the doctrine, and a thought occurred to me at once: "Perhaps I have not yet crossed this line ; if so, all my religious exercises and doings have been premature, and I am safe un- der the covert of infant purity and non-accounta- bility." This set me on a close search for this line, but I could not find it. I could not read, but sup- posed if I could I should soon find it ; for I perceived that father always went to the Scriptures for infor- Elder Wilson Thompson. 17 matioii oil all subjects of a religious nature, and I supposed that this was one, and that it was made phiin in that book. The difficulty niiglit be solved it' I could only read! But this I could not do, and I was too backward to ask my pa- rents, or any other person, about it; still my anx- iety continued, and whenever the Bible was read in my hearing I listened and watched to hear some- thing on this subject. It was not long until I heard the chapter read which tells of Christ being found among the doctors and lawyers, when lie was about twelve years old, and of Ills saying to His mother: " Wist ye not that it is time I was about my Father's business?" This settled my mind. I inferred from this saying, that about twelve years of age was the line, and then, and not until then, was it necessary to begin a religious course of life. By this rule, taken as I supposed, from the example of Christ, I found that all my trouble and labor were premature, by about one year; and this decided my mind, at once, to drop all my religion, and spend that year in taking my fill of sin, while 3'et an infant, and in a safe condition — not yet having passed the line of accountability, and, of course, not accountable for anything that I might do, while on the infant side of that line. This course I did pursue, as far as I dared go in sin, profane language, and all boyish vices, so as to keep clear of paternal correction. I 2 18 Autobiography of Aveiit with a greediness, perhaps almost unparalleled; for helieving that all was safe with me, I went into sin with a rush. My parents were very strict in family discipline: and I not only feared the rod, but even the frown of my parents would almost break my heart, for I verily thought my parents were the best people living on earth. So I continued until I had entered into my thirteenth year. About this time, a powerful work of grace broke out in the neighborhood ; and here it is necessary to explain that my father had, during this time, pur- chased a small farm a little up the Licking — above the station ; that my grandfather and grandmother were both dead, being about seventy-five years old at the time of their decease; that we now lived on the east bank of Licking River, Campbell County, and that father still talked of moving to the Territory. This great work spread out upon the hills and up- land settlements with great powder, and among per- sons of different ages, including quite a number of young people down to eleven or twelve years of age. The work was powerful, and continued for a length of time. The country was but thinly settled, and that in patches or small settlements, yet many were added to that church, which was called the Mouth of Licking. During this revival my fears became more terrific than ever before. I reflected on the Elder AVilson Thompson. 19 past. I thought, that perhaps I had been mistaken about the Ihie of accountability, and that I was really accountable for laying down my religion and for all the sins that I had conunittcd since; nay, more, one year had nearly past since I was twelve years old, and I had promised never to sin after I was that age; but I had disregarded this promise! I thought that God was now very angry with me, and perhaps would not receive my repentance, nor hear and answer my prayers. I thought that I had forfeited His confidence, and now, if ever I gained it again, it must take a long time, require many prayers, deep repentance, and the performance of many good works. I was ashamed and afraid to begin, but I knew of no way to obtain God's favor and the par- don of my sins, but to begin again, and pursue the same course I had pursued so successfully before. This plan I adopted, feeling, however, less confident of success, but resolved to be more vigilant than ever; and although the time might be longer, and the effort require more repentance and prayer than before — as my sins had greatly multiplied, yet I would persevere and faithfully perform my part; and so, I hoped, a God of mercy would finally be pacified and pardon and accept me. With these views and feelings, I commenced, as I thought, in good earnest, determined to watch every evil and avoid it, and do all I thought would please God. 20 Autobiography of I began by abandoning all my former evil words and ways, and by praying often — every day and night l)efore I went to sleep, and every time I awoke during the night, and in the morning before I arose. I forsook all bad boys, and was especially observant of what was called the Sabbath. I continued in this way for some time. I Unally began to compare myself with the members of the church, especially with the young converts, and found myself fully as good, if not even better than any of them. Indeed, I could detect some foolish act, or vain laugh, or unbecoming levity in them all, which I condemned, and of which I thought I was clear. I soon fancied that God loved me, and had blotted out all my sins. I became very happy in these views, and resolved that I never would go back into sin again. Yes ! I resolved that I w^ould never commit another sin during life ! In this perfect state, as I supposed it was, I con- tinued for some time, and had no fears of death, hell, or any evil, provided I should still continue to do good and abstain from sin. So I continued to grow pleased with my situation, believing that I was in a fair way for heaven. My prayers were good, my course correct ; in a word, I was good, and so were my performances, as I then believed. I was sorry to see old professors and young converts doing so many things that were wrong, and I began Elder Wilson Thompson. 21 to think, by comparing myself with them, that bub few of them were true Christians. Up to this time I had never heard any preaching or religious con- versation, to my knowledge, except among the old liegular Baptists; hence, all my prejudices were in their favor — indeed, I knew nothing about any others. I had heard of Presbyterians; and a few Methodists began to rise, a short distance off, as a new sect; but I knew nothing of their tenets. Yet, strange as it may seem, young as I was, I was full in their faith. Twice had I obtained religion in their way; once I had fallen from grace, as they call it; and now, the second time, I had attained to what they call, and I thought was, a state of sinless perfection ; and once I had fully proved the truth of the saying, so often expressed by them and all others who believe in final apostacy, that if they believed there was no danger of being lost they would take their fill of sin. The terrors of death, fears of hell, and a consciousness of having com- mitted sin, are the great prompters of this religion ; and whatever can remove these slavish fears leads di- rectly to backsliding. I had so fully tried and proved by experience this natural system of religion, and so fully realized its comforts, that I had no doubts but all was well and safe with me, .if I only continued to be faithful, watchful, prayerful during life — and all this I was determined to be. 20 Autobiography op I began by abandoning all my former evil words and ways, and by praying often — every day and night before I went to sleep, and every time I awoke during the night, and in the morning before I arose. I forsook all bad boys, and was espeeially observant of what was called the Sabbath. I continued in this way for some time. I finally began to compare myself with the members of the church, especially with the young converts, and found myself fully as good, if not even better than any of them. Indeed, I could detect some foolish act, or vain laugh, or unbecoming levity in them all, which I condemned, and of which I thought I was clear. I soon fancied that God loved me, and had blotted out all my sins. I became very happy in these views, and resolved that I never would go back into sin again. Yes ! I resolved that I would never commit another sin during life ! In this perfect state, as I supposed it was, I con- tinued for some time, and had no fears of death, hell, or any evil, provided I should still continue to do good and abstain from sin. So I continued to grow pleased with my situation, believing that I was in a fair way for heaven. My prayers were good, my course correct ; in a word, I was good, and so were my performances, as I then believed. I w^as sorry to see old professors and young converts doing so many things that were wrong, and I began Elder Wilson Thompson. 21 to think, by comparing myself with them, that but few of them were true Christians. Up to this time I had never heard any preacliing or religious con- versation, to my knowledge, except among the old Regular Baptists; hence, all my prejudices were in their favor — indeed, I knew nothing about any others. I had heard of Presbyterians; and a few Methodists began to rise, a short distance off, as a new sect; but I knew nothing of their tenets. Yet, strange as it may seem, young as I was, I was full in their faith. Twice had I obtained religion in their way; once I had fallen from grace, as they call it; and now, the second time, I had attained to what they call, and I thought was, a state of sinless perfection ; and once I had fully proved the truth of the saying, so often expressed by them and all others wlio believe in final apostacy, that if tliey believed there was no danger of being lost they would take their fill of sin. The terrors of death, fears of hell, and a consciousness of having com- mitted sin, are the great prompters of this religion ; and whatever can remove these slavish fears leads di- rectly to backsliding. I had so fully tried and proved by experience this natural system of religion, and so fully realized its comforts, that I had no doubts but all was well and safe with me, .if I onl}' continued to be faithful, watchful, prayerful during life — and all this I was determined to be. 24 Autobiography of for I never liacl heard any of them preach, nor from conversation for I never had heard any of them talk on their doctrine ; all that I had ever heard was tlie old order of Baptists, and all my predilections were in favor of them. Yet, with all my opportunities I liad not one idea of tlieir spiritual system and teaching; and, without any teacher but nature, I had learned all the Armenian theory and practice throughout. I have sometimes thought that, perhaps, even after divine or eternal life through grace is imparted, that God permits some of His children, for wnse purposes of llis own, and to better qualify them for the sphere of life that He designs for them, to w^ork through this wdiole system. I believe, at all events, that in after-life I have found many advantages in these early exercises, for I have had much to do with, and much to suffer from, this class of religionists; and I will say, from my heart I pity them, for I w^ell know their delusion, its apparent plausibility and strength, and how confident it makes them. But to return to my narrative. About this time, when I was in full sail, and with high anticipations, I learned that on the next Satur- day, being, as I think, the first Saturday in May, 1801 or 1802, some young people, about my own age, were expected to come before church, as candi- dates for admission and baptism. I felt a strong Elder Wilson Thompson. 25 'Nvisli to be at that meeting, to sec if they were true Christians; for I fully believed I could tell, seeing I fancied I knew all about it. I went, and heard them relate what was called their " experience ; " I sat near and listened closely. At first they'&poke of seeing themselves great sinners, and of feeliiig great alarm, and great sorrow and trouble, and of trying to pray. All this I believed to be right, but then they spoke of feeling worse and worse; their sins grew greater, and still greater, until I thought they seemed at a loss for words to express how bad thc}^ were. Their hope of pardon died awa}^, and despair of success by all they could do, cut ofi:' every prospect. Their prayers became impure and vile in their eyes. Their very hearts were deceitful and wicked. Their thoughts were presumptuous — in a word, they spoke of themselves as being so desperately sinful in every way, that they could not do anything but what was sinful; and God would be just in His judgment if He should them cut oil", even for the sin that spoiled their best performances. In short, I fully under- stood them to convey the idea, that they got worse and worse, until every hope of ever becoming any better, b}^ any effort of their own, was entirely gone; and that they lay guilty, helpless, forlorn, and justly condemned, and were exposed to death and hell, and to an eternal banishment from all holy beings, all happiness, and even earth itself. This they were 26 Autobiography of looking for as their justly merited doom, from a just, righteous, and holy God : hut here a joy, a hope, a comfort, suddenly sprung up ! They were filled with love, joy, and praise, and they felt happy — their trouble was gone, the world and all around them seemed changed and new, and everything around was showing forth the wisdom, power, and glory of God. The cause of this great change I understood not, for they talked of no progress, except from bad to worse, up to the moment of their *' rejoicing in hope." I remember of but one question being asked, and that was this : "You speak of being very great sinners; have you now become good, or are yon the same great sinners still ? " The answer was prompt: "We are still great sinners, and in our- selves we are no better." This answer decided their case with me, and I had no thought that even one member of the church would lift a hand to re- ceive such sinners into their church. I really pitied the great ignorance of these young people; they would, of course, be rejected, and they ought to have never so exposed themselves, as to come pub- licly before the church to tell how bad they were, and that they were still getting worse instead of better. The Moderator, Elder James Lee, put the vote, and, my dear reader, you can scarcely imagine my surprise, sorrow, astonishment, and abhorrence, when I saw every hand up at once to receive them. Elder Wilson Thompson. 27 I knew tliat the whole order of Baptists held them- selves to be a Christian Church, that is, a church of Christians, and, to keep so, they would receive no member into their body but such as give evidence of being a Christian, and as such gain their fellowship. Yet, here, they all voted, with an uplifted hand, to receive members that had made no such pretensions; but, to the contrary, had positively told them that they were not only not good, but still continued to be very great sinners! This was before T knew any- thing about those several societies that wish to be regarded as Christian Churches ; who complain of being rejected at the Lord's Supper by the Bap- tists, while they do not, even, pretend that they are churches of professed Christians. Such churches or societies are composed mostly of probation members, or such as have consented to try to get religion ; or else have been immersed in order to get their sins forgiven ; or have been sprinkled in infancy on the professed faith of their parents, in order to get within the pale of the church, or had been catechized in order to obtain a membership, etc. All these combinations were at that time unknown to me; therefore I thought every member of a Christian Church was, at least, one that professed to be a Christian, or, in other words, professed to be good; and that, giving a full evidence of this to the church, was a warrant to their reception and the receiving 28 Autobiography of tlie right liand of fellowsliip. Althougli I believed that any church on earth might be deceived by tlie false pretensions of designing men ; yet these young persons had not deceived the church, for they made no pretensions to goodness. They honestly told them that they had been, and still continued to be, great sinners. Although they were extremely fool- ish to come to the church to tell how bad they were, and that they were still no better; yet, the church was, collectively, acting the willful hypocrite, and was guilty of deceiving these ignorant young people, and pretending a fellowship for them as Christians, when they had honestly told them they were not good, but, on the contrary, great sinners. This convinced me that they were all hypocrites, and that there was not a Christian in the church. I knew that a num- ber of them would go home with father, as Elder Lee was to preach there that evening; and I resolved to watch their words closely^ believing that I should hear them express their reasons for receiving those sinners, and so detect their hypocrisy ; for I had no idea that one of them could be so ignorant as to even hope that these young people were good and fit to be received as members of a Christian Church. "When meeting closed, a company started with father, some on horseback and others on foot. As they walked I was all attention, and felt impatient to hear them speak of the reception of these wicked Elder Wilson Thompson. 29 children. They had not walked far until an old iiian, from north of the Ohio Kiver, by the name of Davies, introduced the subject by saying: *' How beautifully them young people passed from law to gospel." The general response from all was, "Yes." Some said: "God had surely ordained and brought praise out of the mouths of babes and sucklings ;" others said : " It looked like the latter days of time, to hear children, of eleven or twelve years of age, give such deep and clear relations of experience, as to almost surpass, and certainly to astonish the old members." The talk run on in this way ; and so I found, to my utter astonishment, they were all fully satisfied. Indeed there seemed to be no doubts in the mind of any one of them, for all spoke of these experiences in the highest terms of approbation, as being extraordinarily clear ; and 3'et these converts were mere children. I was soon convinced that the Church had not acted hypocritically in receiving them, but, on the contrary, they received them in good faith, according to what they believed to be the best evidence of what they called the new birth. Although I acquitted the Church of dishonesty in receiving them, yet I could see nothing like what I called experience, or Christianity in all they had said. Their prayers, they said, were bad; their hearts were wicked and deceitful ; their tears and repentance were not such as were availing; all 30 Autobiography of amounted to uotliing for justification, or acceptance with (jocI, and, to cap the climax, they were still not good, but great sinners. How such marks as these should be the evidences of a Christian I could not see. In pondering over these things with deep solicitude I soon became thoroughly convinced that these young people and all the Church, the preacher, visiting Baptists from other churches, and my pa- rents, were all entirely ignorant of the true Christian character and experience, or else I was so myself; for both could not be right. This put me upon a most solemn examination and comparison. I set two things down as self-evident axioms, that no one could possibly mistake or controvert: one of these things was, that a bad person was a sinner; the other was, that a good person was a Christian. Kow for a sinner to be converted and become a Christian, was for a bad person to leave oft' sinning and become good. Here was shown such a radical change — a bad sinful person to become a good righteous person — that it might well be called a new birth. Now to apply these plain facts to the case: I had been a bad 3^outh, a sinner in fact; but I had seen my folly, repented of my sins, and for- saken them; had frequently prayed, had become good and righteous, and had, finally, resolved never to sin again. So now I, who had been bad and a sinner, and had become good, was, of course a Elder Wilson Thompson. 31 Christian. While, on the other hand, those young converts had met with no chanp^e ; they were great sinners at the start, and continued so all through; were still ver}^ great sinners — as bad as ever, no better now than at the beginning of their religious career. Surely this comparison must clearly demon- strate me as the Christian and they as the sinners. I tried the case in ever}^ possible shape and form in my power. I did not wish to be deceived, or be a self-deceiver, but to be honest with myself. The contrast was between the good and the bad, the righteous and the wicked, the saint and the sinner; between the saved and the lost. I^ow, they did not even profess to be good, but said that they were great sinners still. I, on the other hand, was the good, the righteous, the saint, while they, upon their own profession, were the sinners, the bad, the wicked. I could not believe that the sinner was a Christian. I felt awful and solemn. The first remarks of the old man Davies, fell with heavy weight on my mind, and called up another serious enquiry as to what was law and what was gospel, and what was passing from law to gospel. lie had said, that those young people, in their relation, liad shown most beautifully how they had passed from law to gospel. I could not tell what he meant by law, nor what he meant by gospel. I understood them to speak of getting worse and worse all the time, and still remained 32 AuTOBrOGRAPIIY OF great sinners. How, passing from bad to worse, could be passing from law to gospel, I could not conceive, unless I should admit that the law was bad and the gospel still worse ! This was surely the way they had passed. Still, I could scarcely believe that this was what the old man really meant; and I began to greatly desire to know wliat was meant by law and gospel, and what it was, in Christian experience, that was called passing from law to gospel. All these things op- pressed me sorely. My mind was in a tumult, like a troubled sea, tossed with contending emotions, doubts, fears, hope, assurance, and despair. [Right- tall, iinally, began to summon in the congrega- tion; they were now gathering for evening services. Some were singing, others were collecting in small groups for conversation. Religion was the only theme ; and tliey all seemed to be full of love and joy and peace. I looked on and beheld their devo- tion with serious solemnity. These were the very people that, but a few hours before, I had decided to be a band of hypocrites, believing that there was not one Christian among them. I was not like those who say, " we can agree in the essentials." No ; I plainly saw and felt that the difference be- tween them and me was so essential, that if they were right I was utterly wrong. I knew my own plan and feelings — theirs I did not comprehend; but Elder Wilson Thompson. 33 I knew the difrerence was so great tliat both could Dot be Christians, any way tliat I could see. They talked of passing from law to gospel. This still bore heavily upon my mind, for I knew that I un- derstood nothing about what they meant, nor did I comprehend how they could reconcile the paradox: of being a great sinner and a good Christian at the same time. I saw and felt that the difference was so essential, one or the other must be a fatal error. Mine was, ''Do good and be good, and keep so, by living free from all sin, and so be fitted for heaven." But theirs embraced the great sinner and saved him without his first getting good or doing good; and stranger still, he continued to be a sinner. This plan of salvation seemed to me so inconsistent, so paradoxical, so unholy and opposed to virtue, that I could by no means believe it — indeed I could not understand it. There was mj'stery at ever}- point. It was shrouded in darkness and I could not pene- trate it. I was like a vessel driven in every direc- tion by warring elements, and could find no safe anchorage or port of rest and safety. To increase the solemnity of the closing day, the western hori- zon w^as illuminated with almost incessant flashes of vivid lightning. This seemed to portray the power, the majesty and the glory of God, and the responsibility of man. The preaching, the exhorta- tions, the singing and the prayers, and all the ex- 34 Autobiography of ercises of the evening passed off almost without arresting my attention, because my mind was ab- sorbed with its own meditations. My all was at stake ; my religion that I so highly valued, which I believed without doubt was genuine, and in which I had so firmly resolved to persevere till death, in full assurance of heaven, was now in positive con- trast with that of the Church. And, inasmuch as I was good, and had repented and forsaken my sins, had turned to God, had frequently prayed, and had resolved to never sin again, all of which, as a matter of course, must be right and proper, therefore my religion must be good. If so, the Baptists were all wrong, and I knew of no Church that was right; for, as I have said above, I had no acquaintance with any other Churches. I felt alone and solitary. In all this time I had not uttered a single word to any one, nor had any one said a single word to me on these matters. I slept but little that night; I was sorely troubled, and still I could not tell w^hy I should be; for every attempt to examine my religion and to compare myself with those who had pro- fessed righteousness — yea, to compare myself with bad, wicked sinners, as they had said they still con- tinued to be — only led me to the decision that good was better than bad. But still I could not under- stand their system. This something they called law and gospel was with them the great matter. The Elder Wilson Thompson. 55 beautiful and satisfying evidence of Cliristiau expe- rience consisted, as tliey said, in a tliorougli and correct passing from law to gospel. This was all new matter to me. I could not understand what they meant by the phrase, *' passing from law to gospel." This mysterious phrase, and my entire ignorance of its meaning hung heavily on my mind ; troubled and confused me, and I could not get rid of it. In this tortured and perplexed state of mind I con- tinued through the night and the forenoon of the next da3\ I resolved to attend closely to the preach- ing on Sunday, for I heard some of them say that they thought Elder Lee was an able minister to divide law and gospel, and apply each in its proper place. This I wanted to understand, and I thought that perhaps he might explain it to me. I went to meeting resolved to hear and understand if possible. I went; but I never from that day to this could so much as remember the text, the sermon, or even one idea presented by the preacher, for my mind was so full of my own thoughts that the sermon and all the exercises of the day seemed to be confused, until we repaired to the water for the baptism of young can- didates. This change interested and quickened me, but the earlier service has ever been to me like a half-forgotten dream. On arriving at the water I felt a great desire to see the ordinance performed, 36 Autobiography of having no doubt but that was right. Tho Licking Kiver was overflowing its banks, and the low bot- toms were covered with water. We descended a bhifi' and came to a low, narrow level covered with timber, and where there was water of sufficient depth. I took my stand at the edge of the water, which formed an eddy in a sort of cove, while be- yond the timber rolled the mighty current of muddy water. The scene was solemn and sublime. Elder Lee took the candidates, one after another; first a man then his wife; next two young persons who were brother and sister, first the brother then the sister. I knew of no uncommon emotions of my mind, until as Elder Lee was leading this small slen- der girl into the water. As sudden as thought the whole scene seemed changed to me; a dark, heavy, angry, threatening gloom hung over all within my view. I felt like one forsaken of God and man, and all I could see seemed to frown upon me and bear witness to the justice of my condemnation. The corruptions of my nature; the wickedness and deceitfulness of my heart; the deception of all my supposed goodness, rose painfully vivid before my mind; my righteousness withered and sunk into a pool of filthy delusion and presumption; all my flattering prospects were instantly swept away, and I felt like the most loathsome and guilty wretch that lived on earth. I viewed God in his goodness, Elder A\^ilson Thompson. 37 justice, fciitlifulness and trutli. I saw tliat lie was holy, and that none but holy beings could ever en- joy Ilim, or be happy in Ilis presence. I felt that I was unholy in every part, therefore I was miserable and feared that I was forever undone, for my pollu- tion was all of a criminal nature, and not only dis- qualiHed me to ever dwell with a holy God and holy saints and angels, but also exposed me to endless misery in that place where hope and mercy could never come. God was just, and, as a judge, truth and righteousness were with Ilim; and His holiness imperatively demanded my punishment. I do not believe that five minutes had passed away until this whole train of convictions, in vivid and awful array, stood before me; and conscious guilt, and a just condemnation, like a mighty load, pressed me down. Feeling that I was too vile and unlit to mingle among Christians, I left the com- pany and the water in despair, ascended the bluff alone, and sought a deep ravine in the wood, expect- ing there to die alone. While there, a darkness un- accountable seemed to spread itself abroad; and, in- deed, it became so dark to me, that I could scarcely see anything around me, while an awful sense of hopeless despair, guilt, and just condemnation op- pressed me. I now believe the darkness of the day, as it then appeared to me, was not at all literal, as no one else 38 Autobiography of saw or felt it. The sun was shining all the time; but my feelings and the state of my mind so aiFected my nerves, as to partially destroy my vision. I then thought that death and judgment were coming sud- denly upon me; but this apprehension, however, gradually diminished, and, in a great degree, passed away. Still a mournful gloom hung upon whatever I could see, and all seeriied to witness the justice of my condemnation. Something that my natural eyes could not behold seemed now to come down, obliquely or slanting, from above, like a dark vapor or stream of smoke. It was ranging backward and upward ; the further end was rising higher and higher, until I could perceive no end; but the lower extremity seemed to rest between my shoulders, op- pressing my heart with a burden of guilt. This, in my mind's view, and the feelings of my heart, I then thought was a token of God's justice in my condemnation, as a sinner and a rebel, for whom there was no pardon or mercy, but rather that jus- tice was ready to execute me as a guilty culprit. I date that moment at the side of the water, as the time when I first saw the depth and heinous na- ture of sin, and my own entire depravity, and that loathsome corruption which entirely polluted every work that I could possibly perform. My pre- vious exercises had been prompted mostly by an Elder Wilson Tuompson. 39 alarming dread of the conseqiiences of sin, and of my own ])unislmient ; and when my good works (as I then viewed them) had pacified my conscience, I believed God was at peace with me, and that if I continued to do good and refrained from sinning, I should both live and die in His favor. But from the moment referred to at the water, sin in itself be- came exceedingly sinful. My sinful acts, which truly were many, and the great evils which had been my chief trouble before, now appeared as the nauseous and poisonous vapor that exhaled from the mass of corroding corruption, which lay im- bedded in my very heart and nature; and this mass included the entire man, soul, and body, so that no part or spark of rectitude or holiness could be found in me. In this view of myself and of sin, and of the pure holiness, truth, and justice of God as a judge, I could see no possible way in which he could main- tain his truth and justice, and justify and save me. I became still more and more impressed with the idea, that so depraved and vile a rebel as I was, could never enjoy so holy a God, nor such holy so- ciety as that in heaven ; therefore, it seemed to me impossible that any other fate than final ruin could await me. I thought that, above all things, I de- sired to be holy, and, above all things, I was the furthest from it. 40 AUTOBIOGIIAPIIY OF In tills awful condition I wandered about in the solitary w^ood and ravine, until the voices and noise of the crowd told me they were dispersing. It then occurred to me that some of my cousins, about my own age, w^ere going to dine with me at my father's, after which they were going home, some twelve miles distant, to be received within the bounds of another church, called ^' Twelve Mile Church." At this place there was to be a series of meetings that evening and the next day, and I was under promise to accompany them. I thought they would think my absence strange, and probably, my parents would be uneasy if I remained longer; so I started for home. The road ran a small distance from my retreat. I soon reached it and, hurrying forward, arrrived at home shortly after the company had entered. After dinner my father said he thought I had bet- ter abandon the thought of going with my cousins at that time, and wait until the next church meeting, when he w^ould go with me. I should then, he athled, have more time to visit with my cousins. I made no objections to this proposition; for it struck me with great force, that all of them were Christians (as they were all professors), and that I was not fit to be in such society. Believing that m^^ father knew all this, I construed it as the cause of his msjk- ing the proposition. Elder Wilson Tuompson. 41 Whcu tlie company started they walked up a gradual ascent, hand in hand, and they began suig- ing, in low, doft voices, that beautiful song — " The glorious day is drawing nigh, Wlien Zion's light shall come; She shall arise and shine on high, Bright as the morning sun." I really thought they were on their way to heaven. God was their Father and their friend, and Chris- tians were tlieir brethren and sisters. They were at jjeace in their minds, and in holy love with each other. All was joy and comfort with them, but I felt I was a condemned rebel, doomed to remediless destruction ; and I thought that as these Christians were now leaving me behind and ascending on their way with singing, so at the last great day they would thus ascend to heaven, leaving me to endure the just punishment due me as a vile sinner. These reflections filled me with such anguish that I turned my back upon them, and walked down the river bank on which the house stood, feeling myself to be the most forlorn and guilty rebel that lived on earth. I wandered down the stream, un.til I came to a large pile of drifted logs; under the covert of this pile I secreted my- self, and then fell upon my knees to pray for mercy. Suddenly the thought rushed upon me, as if an angel 4 42 Autobiography of had said: "God is just in your condemnation, and of course lie can not be just in your justification ; and now for you to pray for Ilis favor is the same as for you to pray for Him to be unjust, to tarnish Ilis glory, dishonor Ilis justice, deny Ilis truth, and corrupt the purity of His Divine character and per- fections. This would be the most heaven-daring presumption with which a guilty culprit was ever condemned, and for which signal vengeance would be speedily executed." I shuddered; guilt sealed my lips; I dared not utter a word; I imagined that the dritt-logs, around and above me, were about to fall upon and crush me instantly for my awful pre- sumption. I hurried from my retreat in the most awful state of perturbation of mind. I ascended the river bank, and entered a grove of timber, and stood in mute despair. The trees, the birds, all around, seemed to look accusingly upon me; and I felt that all their accusations were just; and as I felt guilty of all, I dared not even pray for deliverance. The justice of a righteous and holy God, against whom I had sinned, and who knew all my depravity, still seemed to be before me, like a dark stream pro- ceeding from Ilis judgment seat directly against me, pursuing me wherever I went, and pointing down- ward between my-shoulders to my heart. This was the view of my mind, but it seemed so plain, even to my external vision, that I often turned round Elder Wilson Thompson. 43 suddenly to see it with my eyes, but could not see anything unusual. Yet turn as I might, no matter what way, it still seemed behind me. I can never fully describe my feelings and views as I stood there. I thought that everything around and above me — in short, that all things seemed to answer the end of their creation ; and that, although they were only creatures of time, no soul, no intelligence, no ac- countability, yet they espoused the cause of their Creator, and appeared to look accusingly upon me, as a vile rebel who deserved neither favor nor pity, but speed}^ execution — which everything seemed to demand, and which God's purity imperiously re- quired, to vindicate the holiness of His Divine throne. In this awful state of mind I spent the afternoon, sometimes standing, sometimes sitting, sometimes walking, and sometimes prostrate on the ground. I now believe, if ever my whole heart prayed for mercy, it was at that time. Yet I dare not make a formal prayer; my guilt and God's jus- tice seemed to forbid it, causing me to tremble at the very thought of attempting to ask God to be unjust when Ilis justice demanded my punishment. At nightfall I repaired to the house, and soon retired to my bed, but not to sleep. I began to ponder over my helpless condition; and I thought m}' parents, being both Christians, knew that I was a lost sinner, and felt no pity for me, knowing that 44 Autobiography of my condemnation was just. I felt that I was not lit to be with them, nor even to speak to them. Thus, with these awful reflections, I spent the time nntil morning. I thought if I were but pure, hoiy, and righteous, then all would be well; then I could dwell with God and His people for ever. But, alas! this was now out of the question, for I was a most loathsome mass of pollution, and I knew no way by which I should become cleansed. The darkness of the night seemed to add its shade to the gloom of my feelings. For three days and nights I continued in about the same condition. I have often reviewed it, and have never been able to remember that I had one hopeful thought of my salvation, that would be consistent with Divine truth, righteousness, justice and holiness. I dared not ask for it or even desire it, to the dishonor of these. The very thought that I, a guilty culprit, should possess the impudence to ask a holy God to dishonor Himself in my behalf, or even to desire such a thing, w\as alarmingly pre- sumptuous. Yet, if there was any way in which God could be gloriously true and just in saving me — 0, let it be shown me, was the incessant breath- ing of my heart. But I could see no way in which pardon, peace, righteousness, and salvation could ever come to me: for my former delusive notions of my goodness looked as awful and presumptuous as any other part of my life. I dared not even hope Elder Wilson Thompson. 45 to obtain God's favor b}^ such a course; indeed I felt hedged in on every side, and could see no way of possible escape. I felt as though I was suspended on a mere thread, and hourly awaiting my execution. On Wednesday afternoon, as I was wandering ah)ne in a wood-lot, reflecting on my desperate condition, I passed by the top of a fallen hackberry tree, whicli by its limbs formed a thick cUister above and around so as to afford a sort of retreat. I paused a moment, and again the thought struck me that I woukl enter tills recess and once more try to pray; but the de- mand was again suggested: ^'Dare you pray to God to do an unjust act?" My mind replied: "Ko, I dare not do that; but I may confess to God that He is just and righteous in my destruction." With this thought I entered the clustered top, while the gloom of death seemed to hang heavily on every tree, and all nature seemed clothed with a frown. I felt my execution was now at hand. I fell on my knees, closed my eyes and began my confession: "Lord thou knowest that I am an unholy rebel against thee; I have sinned greatly; am all corrupt and lost; but thou art just in all thy judgments, and I am justly condemned by thy righteous law." When I had proceeded thus far, I was arrested by the appearance of a bright, glittering shadow, near my right side, which startled me. I raised my liead, and opened my eyes, but could see nothing unusual. 46 Autobiography of I again closed my eyes and resumed my confession, but again the same glittering brightness shone forth Avith increased brilliancy. I started up again and opened my eyes, but nothing unusual appeared. Again I closed my eyes and resumed as before, and again the brightness, with increased luster, appeared the third time — now with such startling brilliancy that I sprang to Tny feet, and gazed in every direc- tion. Nothing, however, of that brightness could be seen, but all the heretofore gloomy scene was changed; the angry frown was all dissipated, and tlie wisdom and goodness of God illuminated the scene, and gave all nature a beauty and grandeur that seemed to show forth more of the glorious majesty of the Creator than I had ever before be- held. I was so completely captivated with the scene, and so absorbed in the contemplation of the good- ness of God, that I was thoughtless of everything else. I sauntered about, gazing in transports of de- light on smiting and instructive nature; and thus I remained gazing, wondering, and adoring that God who seemed almost visible in the works of His power, wisdom, and goodness, until I was called to the house. There was a pra3'er meeting that even- ing in the vicinity, and it being time to go, ray father and I walked directly on. Soon after we started, the inquiry rushed upon me: "What has gone with all your trouble? " My burden was gone; Elder Wilson Thompson. 47 the stream of justice that had been pursuing my life was withdrawn, and yet I was the same sinner as before! But was all my burden of sin and guilt now removed? or, was it not rather that I was now given up to such insensibility, such heaviness of heart that I could no longer be grieved on account of my situation ? And here I began to retrospect the three past days. I soon found my burden had last op- pressed me in the hackberry top aforementioned, where, on my knees, I had confessed God's justice in my condemnation. At once I inferred that God had shown me my guilty and condemned condition, and had brought me solemnly on my knees, to con- fess that His judgment was just in my banishment, and that I had no just cause of complaint, nor any ground to reflect upon His righteous decision ; hence the honor of His Throne was fully vindicated. This being done, and the glory of God's attributes all show- n to me, in the works of His hands, I concluded that I was now left in a hardened, insensible condi- tion, and that my state was now worse tlian ever before, but that I was too much hardened to feel it. I labored to feel as I had felt, and to see myself again nnder the load which had heretofore oppressed me; but I could not. Yet I never once thought of this being conversion; but my trouble now" was, because my former trouble w\as gone ! In this unhappy con- dition I continued until the prayer meeting was near 48 AUTOBIOGRAPUY OF the close. Elder John Beal engaged in prayer; and during the time I was on my knees tliere came upon me 11 feeling of enraptured love for God and His ])eople, such as I liad never before realized. When the prayer was over, all the congregation arose to their feet and began singing. I looked upon them with admiration, for I thought I had never before beheld so lovely a sight; and their voices seemed to me to be tuned with immortality. Although they stood near to me, and I saw^ them with my eyes, and heard them with my ears, yet, to my mind's view, they seemed to stand vision-like in a majestic line; those nearest a little elevated above the ground, and tliose more distant rose higher and higher, while the glory of God and the beauty of holiness appeared to shine brilliantly around them, and their sweet singing seemed to echo almost into the heavens. Such divine beauty and holiness I never viewed be- fore in Christians, nor in their w^orship. I was now completely filled with peace and love, and my mind for the time was happy. On my way home this state of mind and these feelings left me, and again I relapsed into my former desponding state; seeking for my burden again, and repining because it was gone. In this unhappy state I continued until the next day, when I was alone in a grove. Then the same love for Christians, the same peace and comfort filled my soul and captivated all my afiections. In Elder Wilson Thompson. 49 the midst of this sweet delight the following words of the poet, Keble, seemed to till my inmost heart: "Keep mc, O keep me, King of kings, Beneath Thine own almighty wings." These words enlisted my strongest desires, and car- ried them up before God, in earnest prayer, that He would so keep me. With this a flash of inward light gave me the first glimpse I had ever known of a mediator between God and man. This glimpse, al- though it seemed plain, yet it was so instantaneously gone, that I could not retain the view. For several days I continued in this way; sometimes all my mind seemed shrouded in impenetrable darkness, but fre- quently an inward dart of light in the mind would reveal the way in which God could be just as a Saviour, through the mediation of His Son. Still this darting ray, though often repeated, was so in- stantaneous that, if I may compare it to temporal things, I would say it was in some degree like a per- son, of a very dark night, looking out of a window upon the blackness of darkness, when, sudden as lightning, a bright flash instantly darted by, reveal- ing the most beautiful image or scenery ever be- held; but the light was so suddenly gone, and the image so entirely new, he could not so examine it as to describe it, or understand it properly. Although I could not understand how, yet I became convinced 5 50 Autobiography of that there was a way in which God could save a great sinner by Ilis grace, and still remain a just God, "through the redemption that is in Christ Jesus;" but my views were so indistinct, and so imperfect, that I could neither explain it satisfactorily, nor appropriate it to myself. Here I received the first hope I could claim as a Hope. I know of no better way to express or define my hope than this — I hoped I should yet receive a hope. I was fully assured that there was a way, and a glorious way, too, in which God could be just and save a poor guilty sinner; and I hoped I should yet clearly see it. This gave me some comfort. My mind, with all its powers, seemed to be strained to the very highest pitch, to obtain a conception of this glorious plan ; but it was beyond my reach. I could not see it ex- cept in these momentary flashes above described, and they were so sudden and so instantaneously shrouded in thick darkness, that I could not retain a clear conception of it, and so I struggled along. I seemed insensible to my burden of condemnation ; it appeared to have left me. Justice did pursue me as before, but hope seemed to be struggling for a mastery over my former despair. In all this interval, from the day I heard the experiences of the young people before mentioned up to this time, I have no recollection of relating nny of my feelings to any one. But about the time of my last exercises, above Elder Wilson Thompson. 51 described, one or two Baptists undertook to talk to me. I said but little, 3'et they seemed to understand my feelings ; this surprised me, for I believed that no other person had ever ex})erienced such feel- ings and views. I continued in about this way until the meeting at Four Mile Church, where I was to go and visit my cousins, in accordance with the promise of my father, as mentioned above. On my way to that meeting, as we walked alone, my father intro- duced the subject of my exercises, and insisted that I should tell liim all my feelings. I was greatly em- barrassed but finally I began, and the more I talked the freer I felt to talk, and so in substance I related all my exercises. I remember well how the big, glistening tears coursed down his paternal cheeks, as he silently listened to my relation. After I had done, and had answ^ered many questions he pro- pounded, he gave me important advice — indeed, I shall never forget his impressive exhortations and admonitions, and the warnings which he gave me. He set before me my youth, the many snares and temptations I should have to encounter — set to lure me off into the world, and so bring reproach upon myself and the church, and, above all. on the cause of God and His truth. And I was very young, he said, and had never mingled wnth the world, to learn its ten thousand snares, baits, and devices; and tliat although he hoped I had been the subject of a gra- 52 AUTOBIOGRAPUY OF cious work, yet he would rather that I should not join the church at present, but wait until I became older and had time to test my faith, hope, and zeal. In conclusion, he said he would not forbid me, but urged me to well examine the solemn responsibility of making a public profession. This advice, coming from a father in whom I had the most implicit con- fidence, both as to his knowledge in all these things and his desires for my good, made deep impressions on my young mind. I had always considered the advice of my father as the safest rule of my life ; so I pondered this with deep concern and self-examina- tion. We attended the meeting on Saturday after- noon, and also in the evening; and I must confess that the church, and her order, and her worship — all appeared beautiful. I thought it a pleasant and in- viting home. I felt that I could take great pleasure in spending all my days in such a frame and in such a place, and with such society as this. My heart and affections were centered there, for these were the people of God, and here llis glories shone forth. His w^orship was performed, His praise heard, His ordinances practiced, and His truth understood and taught. I wanted to have a home with them, but father's counsel was before me. I had very little to say to any one, for my mind was laboring under many conliicting emotions, and yet it was on a strain to see the glorious plan of salvation, which at times Elder Wilson Tuompson. 53 still sliot with such glory and beauty before my mental vision, but which I could not retain for a moment; for a darkness black as night would rap- idly approach and conceal it all from my view. On Sunday the meeting was held in a grove, until warned by the lightning and thunder, from an ap- proaching dark cloud, of the necessity of seeking shelter from the approaching storm. There was a new two-story house near by, to which the congre- gation hastened; and there Elder liiggs resumed his Bermon. lie was a powerful man in exhortation, and at times he was a strong man in doctrine. While he was speaking the cloud began pouring down torrents of rain ; the wind blew furiously, dashing the water through the open cracks of the log house ; the lightning in forked flame seemed to almost part the firmament ; while the roaring tlmn- der, like heaven's awful artillery, belched forth at rapid intervals with deafening roar. The power of the God of the whole earth seemed fully demon- strated. In the midst of this confusion and strife of the elements, the preacher, at the top of his voice, made this appeal : " We are told," said he, *' that Christ will come to judge the world in flam- ing tire, and with the voice of the archangel and the trump of God. Xow, if He should appear in this cloud, amid the streaming lightning and bellowing thunder, who is ready to meet Him ?" At that in- 54 Autobiography of stant tlio light that had so often flashed and darted before my inward eyes, now suddenly shone in me, and continued to shine in its splendor, revealing the fullness of the glory of the person of Christ, and the mediatorial work He had performed forllis peo- ple, through the redemption that was in Him, and obtained by Him for His people. God was revealed glorious in all His perfections. His law honored, and His truth and justice fully vindicated ; while His grace was richly exercised in the free and full justi- fication of poor, ungodly sinners who believed in His Son. This, to me, was the most transporting joy I had ever beheld. I knew it was the same blessed plan that, during several of the preceding days had been flashing across my mind. Christ was now All ! He was truly the way, the truth, arid the life ; the end of the law, the fullness of the gospel. All I needed, or ever could enjoy, was to be found in Him. All that prevented me from the full enjoyment of His glory, w^as my being present in the body and absent from the Lord. I was caged in a poor cor- rupt body, away down here on the earth, while He was above, seated at God's right hand. But I thought surely. He will come again, and then I shall meet Him in the air, havino^ been changed from nat- ural to spiritual, from mortal to immortal. Then I shall be with Him, be like Him, and see Him as He is. This all appeared plain to me, in half the time Elder Wilson Thompson. 55 it takes to write it. I felt fully prepared to respond to the preacher's appeal, and say, "I am ready to . meet Him." The awful solemnities of the judgment day was the most terrifying thought that had haunted my guilty conscience ; and often, at night, would I awake from my sleep trembling with alarm and terror, from a dream of the judgment day and of my final separation from God and all holy beings. But now the entire scene was changed. I now felt that in "that day" I should be inducted into the presence of God and all holy beings, to dwell for- ever in that place where sin, sorrow, pain, and death shall never come. The second coming of Christ seemed to be fraught with the greatest interest to me of anything I could think of in the future. During the remainder of the afternoon and evening my mind was calm, tranquil, and happy; and witli an ecstatic feeling of delight I contemplated the the glories of Christ as a mediator, and of the re- demption through His blood; of the fullness and freeness of His grace and of pardon, justification, and eternal life in Him. The glories of the whole plan of salvation through Him occupied my enraptured thoughts, for let me strike whatever cord I may, it led to Jesus — '* He was all and in all." Some of the young converts were there, and we gathered together, and I talked and sang. I gave them my views of the fullness of Christ and His 56 Autobiography of mediation, and of the relations in which He stood to Ilis people; and I told them that I believed, when He should "come again without sin unto salvation," the sight of Him would verily lift them up "to meet Him in the air;" and being like Him they should see Him as He is and dwell with Him forever. Thus we enjoyed a pleasant season. The next morning my views seemed dim. I began to call to mind the question : "Am I really interested in (^Uirist as my Savior?" and then many doubts began to annoy me, and with darkness, as it were, to com- pass me about. I never have doubted since but that the views I then had of the plan of salvation were correct; and that this w^as the only w^ay any sinner w^as or can be saved. But my doubts began then, and have often liarassed me since, as to whether I was savingly interested in that plan. In this way I lived, sometimes so obscured in darkness that I could hardl}^ dare to hope, and at other times my views were so bright that I could not doubt. The next Church Meeting came on the first Satur- day in June, 1801, at the church called the "Mouth of Licking." I went before that Church and related to them my reason of hope, and was received as a candidate for baptism. On the next day, which was Saturday, I was baptized by Elder Lee in a small stream filled with backwater from the river. When the Elder led me down into the water he Elder Wilson Thompson. 57 fiaid : " I am now about to baptize one wbo will stand in my place wben my head lies beneath the clods of the valley." Many of those present knew tliat lie referred to his expressed convictions uttered shortly after my birth, which they had often lieard him speak of since; but I knew nothing of this, and only understood him to speak of the probability of my living after his decease, as I was then only in my thirteenth year, and he was of middle age, some- thing near forty, I presume. AVhen I was raised from the water the first thought that I recollect was, " ! that sinners could but see and feel the beauties of a Savior's love ! " And such a weighty and pain- ful sense of their blind and dead condition came over me, that I felt a strong desire to speak of the glorious plan of salvation ; but T remained silent in language but burst into a flood of tears, and came out of the water weeping like a child. My young friends led me to a private place to change my clothes. When my father's youngest brother, then a vain young man, came to us, my first impression was to throw my arms around him and tell him of the fullness and worth of a precious Savior. I re- frained, however, from speaking; and again my full heart gave vent to a flood of tears, and my uncle walked away. Now, Christian reader, I have detailed particularly the way I have been led in my youth. Do these 58 Autobiography of exercises agree with yours? I believe they have been in some points rather peculiar; but as tiiey were, and in the order in which they came, I have endeavored to relate them. If you can fellowship them as Christian experience, resulting in a good hope through grace, then let God be praised, for it is all of His rich mercy. The phm of salvation through the mediator Jesus Christ, that I then viewed, is still the basis of all the hope of accept- ance with God that I have; and if I was as sure that that plan embraced me as I am sure that it is good, I should never doubt again. O! that 1 could always walk in the light and in the truth, and serve God in newness of the spirit! But to return to my narrative. From the time of my baptism, when the w^eight of impressions impelling me to speak of the full- ness of Christ and the glories of God as revealed in the riches of Ilis mercy and grace in the plan of salvation, through the redemption that is in Jesus Christ, had been lightened by a flood of tears, I would occasionally receive similar impressions, and sometimes my mind would become so engrossed at the meetings, and especially at prayer meetings, that I could scarcely refrain from expressing my feelings to the Church. In those days it was common to hold prayer meetings among the Baptists; and in that Church a portion of every Sunday and Wednes- Elder Wilson Thompson. 59 day was devoted to tlic pra^'er meetiiii^, at whicli we attended to the reading of tlie Scri[)tures, giving short exhortations, singing, and reading select ser- mons and commentaries of some approved authors, and generally some one would propose a text, and those present would give their views on its mean- ing. I am sorry the Baptists have so generally ceased to sustain this useful practice. ( I have been as much edified by the exercises of the members as by any sermons I ever heard. And then all the different gifts of the members were brought out; and, being so often together, and religious worship being the object of their social meetings, their con- fidence and brotherl}^ attachments were cultivated and confirmed. One great advantage w^as derived from this constant exercise of the brethren's gifts, and it was this: When anything prevented the preacher from filling his appointment the assembly did not disperse without a religious service, for the brethren would proceed with the meeting by prayer and exhortation, etc. ^ot as it is now, when a minister fails in his engagement no member can l)e prevailed upon even to pray, and all assembled dis- perse without worship. At these social prayer meet- ings I have often trembled, as I sat under those weighty impressions to speak. I was but a child and was very timid. I felt myself to be more igno- rant than any other member of the Church, and I 60 Autobiography of greatly feared if I sliould speak T might wound the cause of God, or hurt the feelings or consciences of the nienibers, and then I should have to reproach myself. When the meeting had closed I would feel guilty and condemned, and often would resolve that if I felt those impressions again I would try to free my mind by giving utterance to them. These re- solves, however, were only made to be broken, for perhaps, at the next meeting the same thing would be repeated and end in the same way. For several years I lived a silent member of the Church, and never spoke or took part in the Church meetings, prayer meetings, or even privately with the members. I very seldom missed a meeting, how- ever, by day or by night. The thought of missing a meeting was then, and is yet, a painful and bitter thought; yet I never spoke to any one unless some one spoke directly to me. Alternate liopes and fears, joys and sorrows, trials and deliverances, dark- ness and light, formed the checkered scene through which my mind had passed from the beginning of my religious life until I was about the age of nine- teen. I was still a member of the same Church, and luid scarcely ever missed tilling my seat; but I had never said a word publicly nor privately on religious subjects unless called upon, and then simply to an- swer questions. About this time my exercises in relation to public Elder Wilson TiiompsoxV. 61 speaking became more weiglit}^ and more constant than ever before. Such a burden oppressed my mind, day and night, that I lost m}^ appetite for food, my desire for company, and my nights were spent, necessarily, in a restless condition. I now re- solved to subdue these impressions by an obstinate determination that I would never make the attempt to preach, if I should die for it. That which led me to this resolution was the conclusion I had come to, that Satan, through m}' own wicked heart, was prompting me to attempt public speaking, knowing that in the attempt, through ignorance, I should re- proach the cause of God, the Church, and myself; and I resolved I would die rather than do this, which I should unavoidably do, if I made the at- tempt at all. And as I was tlie youngest and the most ignorant male member of the church, I be- lieved, of course, that a God of wisdom would never choose the youngest, and the one that knew by far the least, in His Church, to be the teacher of those who could teach him as a father could teach his son. Still my impressions continued to increase. I was suddenly arrested with a disease called " Cold Plague," which brought me so low that my friends despaired of my life. Indeed, at one time, my breath seemed to stop, and all the symptoms of death were upon me; the family gathered around 62 Autobiography of my bed, believing tbat I should never breathe again ; my mother sunk into a swooon and fell on the floor. Still I had my senses and knew all that took place, but could neither speak nor breathe. I supposed I was dying, but felt as calm and composed as T ever felt; none of the terrors of death were now upon me, but a sweet resignation to the Divine Will, v\diich made me calm and caused my confidence in God to be unshaken. I soon revived, but still no one thought I could live many days. I was led to examine all my state, also my hope and faith. I felt firm and unshaken, but I felt conscious I had been disobedient with regard to my impressions to preach ; and, in attributing them to Satan, I thought I had sinned. From these reflections I concluded that if I should ever get well again, and should feel the same weight of mind to preach Christ and Him crucified, I would make the attempt. I, finally, slowly recovered. The same impressions followed me, with increased resistance on my part. I examined my abilities on every point, in relation to making the attempt, being the youngest laale member in the church. 1 felt that I could not teach and edify those who were blessed with association in a church having many old and gifted members. I could neither read a chapter nor a hymn without stopping to spell many of the words; I had no knowledge of the meaning of the Scriptures ; I was slow in speech, Elder AVilson Thompson. 63 and could not communicate to otlicrs the few thoughts I might have; I was a poor, backwoods, ignorant boy, knew nothing of books, and but little of the world. Indeed, I possessed no qualifications at all that are essential to a minister and teacher of the glorious gospel. About this time a new plan was adopted in con- ducting our regular weekly prayer meeting: two of the members were appointed to open the meeting by prayer, and, at the close of the service, those who opened that meeting should appoint two others to open the next, and so on. Soon I was named to open the next meeting. During all this time I had never made an attempt, in any public wa}^, nor had I ever said a word to any one about any of my im- pressions to speak. All this I had kept carefully locked in my own breast, and had labored to con- ceal all my feelings from every one, and had suc- ceeded. Then I reasoned with myself: "What can I do? I am appointed to open the next meeting; I will not attend that meeting." This was my first conclusion; but soon I shrunk from that responsi- bility, for to disobey the Church, I felt, was to as- sume a greater responsibility. It is impossible for me to properly describe the tumult of my mind during that week. The day finally came, and my mind was still unsettled as to what dut}^ was in the case. I was working alone ia 64 Autobiography of tlie clearing of ground; the evening drew on ; my mind became still more tossed, and I tried to pray that God would make my duty plain, and enable me to walk in it. I felt tbat tliis was a crisis in my life, that was to change ray relations iu the Church, and in the world. Toward night I abandoned the idea of attending the meeting, and continued to ply my ax to the timber with great energy. When the sun had set, and the dusky shades of evening told that night was at hand, I suddenly dropped my ax, as from some im- pulse, and hastily leaving the clearing, was, in a mo- ment more, running on ray way to the raeeting. Five miles were to be traveled, and I was on foot; it was then getting dark, and the way was very hill}'. I had not made up ray raind what couise I should take at the meeting ; but I seemed hurried onward by some impulse, and ran most of the way. I reached the place in time ; and immediatel}' an unusual calm- ness came over me, and I experienced much peace of mind. I went forward and filled my appointed place with as much composure of mind as, perhaps, 1 have ever done since. After meeting I felt the pleasure of having a "clear conscience." The next Sunday, when the preacher closed his sermon, he (cntirel}^ unexpected by me) requested that I should conclude. I felt free — why it was so I can not tell ; and though it surprised rae, yet I felt no confusion. I arose and spoke a few words in exhortation, but Elder Wilson Thompson. 65 not loii2:er than two or three minutes; then siinothnol lii^^gs. I was tlieii in my twenty- Rccoiid year, just twenty-one years, nine rnontlis, and seven days old, and my wile was twenty-one years and thirteen days old. She was born on the 11th day of May, 1789. We were both bai)tized by the same minister, and were both members of tlie same Ohnrch ; but she was a. member one month before I was baptized- We were married May the 24th, 1810. We began tlie world poor, bat how we progressed will here- after be related. "We married because we k)ved, and werewilliniT therefore to work for our living and for one another. I continued to teach schools of vocal music during that summer. In September I went to tlie North Bend Association, held that year at Flower Creek Church, not far from the forks of Licking River. I had heard Elder John Taylor preach some years before on the subject of the call to the ministrj^and I now felt a great desire to hear that subject discussed again, that I might know whether I was called of God or not; for I w^as still tried with doubts, and indeed these doubts follow me still. I hesitated ver^^ much about going to this As- sociation lest I should be called upon to preach; but I iinally concluded that those who had heard me try would not say anj'thing about it; for all the old preachers would be there, and all would wish to hear them, and they generally knew nothing of nie. 108 AuTOBIOGRAPnY OF I folt resolved, however, tliat if I was called on I would not attempt it; for the very tbonolit of rising to speak before all those great preachers would al- most make me shudder. I went to the meeting but kept still, and took no part in the conversation. I kept a back seat and thought I was safe; still if any of them looked at me, as if noticing me, I felt alarmed. I really suffered from a dread lest I should be found out, and be called upon to speak before tliose great preachers. Tbe afternoon was spent in conversation, for many of the old ministers and brethren from different Associations, from Elkhorn, Bracken, Long Run, and x^orth Bend were there. It was Elder Taylor's appointment that evening, at the house of a brother Ashbrook, near Licking River. Taylor being like a father among them, and being old, and having the reputation of being a very great preacher, the people gathered there to hear liim. Scott, of Long Run, a large, stern-looking Irishman from below the mouth of the Kentucky River, and Anderson from Bracken, and many others, were there. During the evening's conversation I occupied a silent and retired position. Finally, nightfall began to close in ; the house became crowded to overflow- ing: the doorway and even the yard was thronged. I took a seat near the door, for the convenience of those outside; the table for the preacher was set near Elder Wilson Thompson. 109 me. Brotlier At^librook retnarked to !> roth or Tay- lor that the liou?e and yard were full of waiting people, and that it was time to begin worship, lie arose from his seat near the fireplace, and with a searching glance surveyed the assembly for a min- ute, and then asked : " Is young Brotlier Thompson in the room ?'' I drooped my head very low, and was seized with a violent shaking, from head to foot. I heard several voices near me saying: "lie is here." I lieard footsteps approaching me, and di- rectly the hand of Taylor was laid upon my shoulder. I raised my head, lie said, " Go and preach." 1 replied, " I have no appointmenthere, and I can not fill yours." He said, " Children, obey your parents in all things." 1 replied, " I do not think that command applies to this case." He continued by saying, "I am an old man, and you are a young one. I want a seat, and good manners alone would require you to give me yours." I began to try to give him room^ by shifting to one side, but the seat was too closely tilled. He said, " You can not make room that way, and an old man must stand unless you will give him your seat." I resolved to rise and go out the door. As I arose from my seat he slipped into it, and said, " Go and preach." 1 found the door so completely closed up with people that \ could not get out. I was near the candle and cvovy eye was fixed upon me. What to do I could not tell. 110 Autobiography of Taylor had his head down, and he seemed to pay no attention to me. I concluded to opeu meeting hy singing and prayer, and then give place. I took up a liippon's hymn-hook, and opened to the hymn, "Ye little flock whom Jesus feeds," etc. I was trembling so much I could scarcely hold the book or candle still eijough to see; nor could I scarcely speak so as to be understood. The hymn, however, being somewhat familiar to me, I made out to get through it. While singing this hj^mri the text, " Fear not, little flock, for it is your Fathers good pleasure to give you the kingdom," came with such force and light on my mind that, by the time prayer was concluded, I felt impressed to say something on that text. I read it and began, still trembling. I had said but a few words when Ekler John Scott, with his stern looks, left his seat, walked directly facing me to the chair that I had stood behind, and sat down on it. The thought struck me that they were trying to frighten me as much as possible, and I came very near de- sisting^ at once, but another thous^ht followed it : " If God has graciously given them great spiritual gifts for the edification of the Church, both they and the Church should be very thankful and very humble for them ; and if he has given me any spiritual gift at all for profit to the Church, although the least of all I should not be ashamed of it, nor afraid to use it on Elder Wilson Thompson. Ill any proper occiirtion when called on." Tliese thonglits rushed upon my mind, while I was tryinj^ to in- troduce my suhject. ^ly tear left me, my tremhling ceased, and my emharrassment passed away, and I enjoyed unusual liberty. I tried to set forth the little llock, or the ('hurcli, and especially thea[iostles and ministers as a little flock, under the watchful, faithful, and almighty care of Christ, with whom they stood in all the relations of a flock to the shep- herd ; and I showed that the pro[)er owner of the flock had a personal right to them, and a valuable consideration vested in them, so that the destruction of even one of l»is sheep would be tlie loss of so much of liis estate. That this little flock also was related to God as His children, born of Ilim, and guarded and kept by His power, and that it was His good pleasure to give them the kingdom — not only the Church or kingdom of God, with all thatapper- taineth to it here, but all its glories and beatitudes in the celestial state. And I j)roceeded to say that the Saviour, in the endearing mediatorial ofiice of the good shepherd, stood at all times before His sheep, and for their unspeakable comfort pointed out to tliem the good pasture of God, saying unto them : "Fear not little flock, for it is your father's good pleasure to give you the kingdom." Wliile I was speaking Elder Scott burst out in a loud cry, and the whole house seemed to be in tears. The cflect 112 Autobiography of was so general that when I closed and sat down Scott arose and spoke a short time, but could not hold on long for weeping. They were, however, tears of joy, springing from a heart overflowing with gratitude. Elder Anderson, who said he had been ]) reaching forty years, arose and attempted to speak, but could stand only a short time; he was so deeply affected that he had to stop, and vent his feelings iu tears of gratitude and joy. Elder Taylor then arose and read the words of David : " Lord, remember me, now I am old and gray-headed." lie spoke with great feeling and energy. He had begun his minis- try when quite young, in Virginia, and had come into Kentucky in the early settlement of that State. He spoke of the gracious dealings of God with all His people, through all the days of their life; and that those promises were the never-failing warrants to their faith and hope, and enabled them, in faitii and assurance, to come boldly to a throne of grace, even when loaded down with the burden and infirm- ities of old age, and pray as David did : " Lord, remember me now 1 am old and gray." He referred to me several times as the beardless boy. This gave nie the name of " The beardless boy," by which ap- pellation I was spoken of for some years. I will say that this course of Elder Taylor in putting me for- ward that night was a severe trial to me — a trial I thought too severe ; but still I do believe that it did Elder Wilson Thompson. 113 more to destro}' that man-fearing or at least preacher- fearing embarrassment, that had so sorely afflicted me, than anything I had before met with ; for I never felt much of it afterward. Still it was so severe I never could take this course with any of my young brethren. From this time I continued to try to preach often among neighboring Churches; but I took care not to go beyond my bounds of the North !Bend Association. I was now preparing to move my residence to Missouri Territory; and my mind became deeply impressed with a conviction that God had a woik for me to do in that countr}', although I had never seen that part of the world. One of my uncles, with a young family, had moved there a few years before, but he was not a professor of religion. I knew very little of the country, the manners of the people, or the state of religion there; but from Bome cause, unknown to me, my mind had become 60 led out for the people there, that I could see them, in my imagination, gathering in crowds to meeting, while a wonderful reformation was going on among them. To that place I thought God had directed my steps, and thither I felt that I must go ; but I thought my wife would not be willing to go so far, and leave aK her people. Iler parents, and all her brothers and listers, lived within a few miles of each other, and they were nearly all members of the Lick- 10 114 Autobiography of ing Cliurcli. Although several of them were mar- ried, yet they were all near each other; so I thouglit my wife would be unwilling to break ofl' from their society and leave them, and go so far off among strangers. To go into a new and strange country, and leave the Church too, where we had both been baptized, and where we had so long enjoyed a home, and had formed our tirst religious attachments, I knew would be hard; and I believed she could not consent to do so. I kept this all to myself; but, one day my father told me that an old claim had come upon his land, and it being the third farm that Ise had lost in Kentucky, he never intended to own another in that State, but had resolved to go to Mis- souri as soon as he could get ready. This struck me with surprise. I knew of the old title having come on his land ; but the talk had been that he would rebut it again. My wife and I went home; and that evening she asked me, if I believed my father would really move to Missouri. I replied I did, for I saw that his mind was fixed; and I knew that whenever he had become settled on an object he would not hesitate to perform his resolutions. She then inquired, if I wished to go with him. I re- plied that I did not, unless she was willing to leave all her people and go with me willingly. She then said she was, "for," added she, "your people are my people. Their kindness to me since I have Elder Wilson Thompson. 116 been in the family, will render it as liard for me to part from tliem as from my own." I told her I wished her to study the matter well ; that I fihould not take her against lier will, but if after due de- liberation she concluded she was willing to go, I would surely go. But I wanted her to take time, and count all the cost of parting with her father, mother, brother, sister, church, and all her associ- ates, and the land of her nativity, and go among strangers: I wished her to think of all these things well, "and then," said I, "if you say that you are willing, we will surely go." After some days I asked her; she said she was prepared to say slie was willing to go, and, if I so desired, I might pre- pare for the journey. From that time I believed that God had opened the way in his providence for me to go, and that I should see the work mani- fested in Missouri. I began to arrange my business accordingly. The Church concluded that, as I was about to leave them, the^^ w-ould call a council, from the several Churches, to consider the propriety of hav- ing me ordained as a minister, before I left them. The council was called and met. The result of their deliberations was, to give me general and un- limited license to preach the gospel wherever God, in Ilis providence, should direct ; and the}- recom- mended me to the Churches, and to all whom it 116 AuTODIOr.IlAPIIY OF might concern, as a licensed preacher. This was approved by the Church at tlie nioutli of Licking, and by a large council of brethren (elders) from a number of the Churches of the Korth Bend Asso- ciation of Regular Baptists. I then visited my half- uncle, Elder James Lee, who then lived near the mouth of Twin Creek, Butler County, Ohio; and I tried to preach a few times while out there. Soon after my return home, we embarked, to go down the Ohio River, in a flat-boat, having taken our start from above the Little Miami River. There was a small rise of the river, but the water was still too low for fast floating: and we were often de- tained by wind storms, that made the journey both tedious and dangerous. One circumstance I will here relate : On.© day, as the wind was blowing fiercely, and as we made a short turn in the bend of the river, we suddenly found our boat entering the white foaming breakers. We sprung to our oars and rowed for life ; the boat began to rock from side to side, the water occasion- ally pouring in upon us through the oar-holes; the boat cracked as if she must soon go to pieces, and there were none but father and myself to work her, except what help the women could give. This was truly a critical time. The wonien became faint and gave out, excepting my wife who still plied her oar. Finally, we landed on the shore in safety. Several Elder Wilson Thompson. 117 large trading boats wore in sight, and they also hmded safely. From one of these boats, which had been tied np not far from us, there came a man,wlio invited us to go to his boat and drink some cider oil, and so be neighborly while the storm prevented us from traveling. The man seemed to be polite and genteel, so my wife, and oldest sister, and my- self went with him to his boats. There were two of the large boats lashed together; they lay off from the shore, w^ith their bows up the stream, and their sterns had floated around against a cluster of willows. The current w^as swift, running down under the bow of the boat. A long, slim, round-bottomed canoe lay with one end at the shore, and the other reach- ing along the bow of the large boat; and this canoe was the only passway from land to the boat. The man said the canoe was so very easy to turn over, that I had better stay on shore and hold the canoe steady, and he would go with the ladies to the other end and help them into the boat. I stood on the land holding the canoe steady, while the man led my sister, my wife following tliem, to the further end, w4ien they all took hold of the bow. As the man stood in the canoe and was assisting my sister over the bow, his position shoved the canoe up the stream away from the boat's bow^; this caused my wife, who had hold of the boat, to lose her posi- tion in the canoe, and, in her effort to regain it, she 118 Autobiography of let 2:0 and fell into the river between the canoe and the boat, the current sweeping" swiftly under the bow at the time. In falling she threw one hand around and caught a slight hold, with the ends of her .fingers, on the edge of the canoe, but her feet, were carried instantly around under the bow of the boat. I saw it all, and as the man, having failed to get my sister into the boat, still had hold of her and could not let her go, I sprang to the further end of the canoe, and reaching over the side caught my wife under her arms. She was then over her shoul- ders in water, and her feet were under the bow of the boat. With one strong elibrt I stood her stead- ily on her feet in the canoe. All this was but the work of a moment. I have always viewed this as a special interposition of Providence. My wife was very heavily clothed, and over all she had a thick cloth riding habit; all these were wet and full of wa- ter. She lay with her feet from the canoe, down ? strong current, and the canoe was so easily upset, it seems like a special act of Providence, that when I reached out at arm's length, and with almost super- natural strength lifted her up, that the canoe did not immediately turn over. We returned to our boat, and, the next day being mild, we proceeded on our journey. One day as we were floating along, the women, having become tired of being confined to the boat, requested me to take Elder Wilson Thompson. 110 them to sliore in the skifl", and let them walk down the shore awhile. Mv wile and sister got into tlie skiff, and, as I was rowing them to shore and had come near tlie water's edge, I saw a deer np in tlie month of a hollow. I let the skiff float down out of its sight, and then landed and the women stepped out. I rowed back to the boat and got my gun, and was returning to shore when I saw the deer go into the water to swim across the river. I ran the skiff betw^een the deer and the shore, and then pursued it. A hard race ensued; but I soon overtook it and raised my gun to shoot it as it swam; but after snapping several times, I examined and found my powder all wet. I laid down my gun, pursued tlie animal again, and, after many fruitless ettorts to hit it with an oar, wliich I broke, I was left with but one oar to manage the skiff. I used this as a paddle, and ran up to the deer, and caught it by the tail, and then by the hind legs, and so raised its hinder parts as to plunge its head under water until it be- came weak; then I took it into the skiff and butch- ered it. I then returned to the shore, took the wo- men in, and returned to the boat with not a little degree of satisfaction, having quite a fair prospect of living for av/hile on venison, for the deer was a very fat one. In addition to this we occasionally had the opportunity of shooting wild geese, ducks, and turkeys, which in these days are considered 120 Autobiography of dainties. After being about one month on the wa- ter we reached the mouth of the Ohio, and crossed the Mississippi, making fast at "Bird's Landing." I here traded for two pair of Indian moccasins for father and myself. Leaving the women and children in the boat, father and I started on foot for my uncle's. It was now cold weather, and we had to travel about sixty miles up the Mississippi to Cape Girardeau, and thence about twelve miles to Uncle Benjamin Thompson's. We had sent our horses by land, in the care of my brother Jeremiah and a cousin, John Reynolds. We went to get the horses to move the family on, and a keel-boat, and hands to work it, to take our freight up to Cape Girardeau. When we left the boat it was sunset. I took my gun along with me. Ilaving been so long confined to the boat, and wearing boots all the time, I felt, on getting on my moccasins, and out on the land, as if I could almost fly, and that I could run that seventy miles in a few liours. We liad a new tract to travel ; the shrubbery was very thick up the river bottom, and a pathway was opened by cutting oft' the bushes about six inches above the ground. It soon became, dark, and as I went I would hit one foot against one of these stubs and then step on another. At first I would jump and spring, bruising my feet almost evi^ry miu- Elder Wilson Thompson. 121 ute, which soon became so very sore that the}' gave me great pain. Late in the night we heard ver}^ strano:e noises before us. At iirst we thouc^ht it must be some sort of bugle, used on the boats along the river. We walked on, but as we neared the noise father said it was the noise of swans. I never had Been this species of fowl. At length we came to a large lake or pond, where the river had apparently once run, but the channel being changed, the basin was left as a kind of lake. There we beheld an in- numerable multitude of various kinds of water- fowls. There were flocks of swans, geese, brants, and various species of ducks. They seemed to be holding a general rendezvous; and all were so merry that the air was filled with the mingled notes of the bugle whistles, squalls, and fluters. Some new- comers were coursing round and round in the air, as if seeking the most favorable place to locate ; others, as if tired of the festivity^ would rise and with a splash and farewell yell or squall, leave the water and give room for others. I wanted to shoot at them, but father reminded me that we could not use them nor get them out of the pond, and it would be wrong to kill any of them for mere sport, seeing we should have to leave them. We struck a fire and laid down by this lake for a little rest; and as we were tired we were soon fast asleep. It was not long until a feeling as if nearly 11 122 AUTOBIOGIIAPIIY OF suffocated with smoke caused me to awake. I found that the tire had communicated with the leaves under father, as lie lay with his hack to the fire, and had hurned a large place out of his coat. I sprang to him, caught him hj the shoulders, shook him and called him loud and sharp. He awoke in sudden surprise, and as we had heard a panther scream as we came up, and the wolves had been howling near us, and foxes had been barking, and withal there being a dense forest around us, father supposed that some wild beast had made an attack upon us. He sprang for the gun ; I held to his coat, and we had quite a scuffle before I could make him understand what was the matter. He might have put his head through the hole that was burnt in his new cloth coat. We then left our fire and went on, and a little after daylight reached Harris' Settlement, and as father had some business with Harris, and moreover he being a Baptist, we took breakfast with him. Having rested a short time and got a description of our way, we then proceeded on our journe3\ My feet were so bruised witli the snags that they were swollen and inflamed very much. Every nail finally came off my toes. In this crippled condition I walked on, but with great pain ; and the inflamma- tion of my feet caused some fever and headache. The soles of my feet were much bruised, from step- ping on the sharp stubs in the night, and I became Elder Wilson Thompson. 123 so thirsty I drank at every brook. In tliis situation we pursned our way until near sunset, when we en- tered wliat was called the "Big Swamp." This was a chahi of low, wet lands, interspersed with many large lakes or ponds, cypress swamps, cane- brakes, and bayous. This big swamp was from fo in- to eight miles wide, and some three hundred miles long. It ran from the Mississippi River, a little below the town of Cape Girardeau, and extended westward to the St. Francis River, near its mouth, as 1 was told, and hills and cedar cliffs bordered it, and all the streams along this region, such as White- water, Castor, Turkey Creek, Bird's Creek, Hub's Creek, Randle's Creek, etc., emptied their waters into this big pond, and were lost in long sloughs of dead, stagnant water. Tradition said that the Mis- sissippi once ran through this place, but had finally forced its way through and formed its present chan- Del, until it connected its waters with those of the Ohio at their present junction. The junction of these rivers had formerly been at the mouth of the Arkansas or St. Francis. This, though it be tradi- tion, is by no means at all improbable. ISTear sunset we entered this big swamp where it was about four miles wide. We had to walk on logs when we could do so, and much of the way we had to wade in water from ankle to knee deep. It was about dark when we reached the high lands. 124 Autobiography of A negro man overtook ns, but refused any reward for taking us to my uncle's. We were very weary, hungry, and in much pain. Father's feet were not so badly hurt as mine, but he was wearied in his hips and back. We walked about two miles further in the night, and came to a cabin and asked for lodg- ing but was refused, with the plea that they were not prepared "to entertain strangers." I told the man we were on foot, had no horses to trouble him, and we could lay on the floor by the fire; and, as to eating we should not be particular, for if we could get that which was good, and plenty of it, we would be satisfied, as we were very hungry. I grew earnest and determined: "We intend to stay with you," said I, emphatically, "unless 3^ou say we shall not, for we are too tired to go any further if we can help it, and now we await your order." He replied that he had never turned any one out and should not begin to do so now — but I interrupted him and said: "It is enough," and we walked in. We found Mr. and Mrs. Dunn, for that were their names, to be very familiar and kind people. We soon had a good sup- per, after which we sat by the bright fire, chatted socially until, at our request, we had our bed pre- pared on the floor so as to lie with our feet to the fire. We were woodsmen and hunters enough to know, that laying with the feet to the fire would generally prevent taking cold. We were soon asleep. Elder Wilson Thompson. 125 Toward niidni^lit I was aroused by the loud snap- ping of the boards on the roof of the cabin, and on looking up through the loose boards in the garret, I saw the roof in a Hame. I sprang from my bed, gave father a shake, iind hallooed " fire ! fire ! the house is burning." I threw the door open, and ran up the wall to the top of the house, and began throwing oft' the poles and burning boards, and very soon had most of the roof on the ground. Father ran and fetched water, and quenched the tire on them, and then handed some to me and I succeeded in quench- ing the fire on the top of the house. When all was done we went into the house, and found Dunn and his wife sound asleep ; neither the falling poles and boards, nor the loud talking of father and myself had aroused them, and evidently they would have been burned with their house, and also one or two small children, if we had not been there. So inconceivable is the wisdom of God, in the dis- pensation of His providence, to fulfill His purposes of mercy, that no event is unforeseen by Him, nor can anything surprise or frustrate His designs. However we may view such events as mere casual- ties, or accidents, all are known to God, both means and ends; and, in His providence, they are directed and controlled, so that all the movements, or second- ary causes, are conducted according to His wise designs. These people, when we liad with much 126 Autobiography of diiKeulty awakened tlioni, and had lieard and seen, witli astonishment, what liad happened, while tliey were strangely sleeping so soundly, seemed deeply affected, and the man said, lie would never again refuse to entertain strangers. His life and that of his family had probably been rescued b}" us. Find- ing that the fire was entirely extinguished we again retired to rest, and early in the morning we started on our journey. My feet remained extremely sore and painful, but being young, I felt a little rested, and could hobble along; but father was worse, and his hips and back were so lame, he doubted being able to walk to his brother's, which, we learned, was distant about six or seven miles. We started, how- ever, and in due time arrived. After getting some men to take the keel-boat down the river to bring lip our freight, and finding my brother and cousins all there, safe with the horses, we hurried back. Some went by land with the horses, others went down the river with the keel-boat, to meet us oppo- site the mouth of the Ohio, at Bird's Landing, where we had left our boat and family. It began to snow the dny we started, and it snowed very hard, too; but we traveled liard until dark, and stopped at a house for the night. The snow-storm continued. Some time in the night the man that had started in the keel-boat came to us, saying, that the river w^as so full of floating ice, they had been compelled to secure Elder Wilson Thompson. 127 the keel-boat at Harris's Landing, and could not get her any further until the ice had stopped running. We became very uneasy about our women and children that we liad left in our boat, lest the ice might injure them. We hired our landlord to go down with us, and take his oxen wagon, and haul our goods up to Harris's. So, as soon the morning light enabled us to see our way, we started ; and, before night, reached our boat, and found all well and safe. We left my brother and cousin to load the wagon and go up with it to Harris's, about thirty miles, and there store our goods until the ice would permit the keel-boat to run. We went on with the family, and, at Harris's, we examined the keel-boat, and got him to take charge of its safety, and of our goods when they came; and the next evening we reached my uncle's again. Here we continued a few days. My brother and cousins came home ; and they told us that the man who hauled our goods, got drunk, broke down his wagon on a rainy day, and they had to unload and reload in the snow and rain. All our things had got wet, and many of them were broken and some were lost. They had, finally, got them to Harris's, and stored them into a waste house all wet. Here they lay until the ice stopped running. We then got some hands, and went down and loaded them 128 AUTOLIOGIlAPilY OF into the keel-boat, and got tliem up to Cape Gi- rar(]e«au. Here was performed the first "cordelling" that I ever did. This is done by fastening a long rope to the bow of the boat, and grasping the other end in your hands, taking the rope over your shoulder and running along the shore, bending forward and pull- ing the boat after you, while others in the boat keep it from the shore, and oft" the rocks or sand-bars. In many places the current of the Mississippi is so strong, that for an hour or more, you have to keep in a constant strain ; for the least relaxation gives the boat the advantage of you, and the current takes her back. Sometimes, in pulling this rope, you have to clamber along the sides of rocks that bluff into the river; at other times you have to climb over lai-ge fragments of broken rocks which liave slid down from the neighboring clifts; at an- other time you will have to pull with your feet sink- ing in the quicksand, in which case you dare not let them rest in one place for a minute, or you would sink down in the sand. Still, let the foothold be what it may, you must keep all your strength stead- ily on the rope, or the boat would go back. I, be- ing young and strong, had to take my place at the "cordell." My feet were still tender, so we nnide slow headway; my shoulder became sore with the rope, but I had to stand it. Elder Wilson Thompson. 129 Finally, we arrived at the Cape. Here we hired a team to take the goods out to my uncle's, and then I went out on foot; but father staid behind to come with the team. I^ext day we became uneasy at the non-arrival of the wagon, and I was about to start to see what could be the matter when we saw them coming. The lirst man father had hired broke his wagon, and he had to procure another which caused him some delay. Father moved into a house that was empt}^ on a claim ; and I stopped in my uncle's kitchen until we could look for some place to rent for the first year. I now was the possessor of one two-year old colt, one-quarter of a dolhir in casli, one bed and bed- ding, some broken chairs, one small table, some clothing which was badly mildewed, and not a thing to live on even for one day. Far from all my old friends, the Church, and the pleasant walks of child- hood and youth, and now among strangers and in a strange land. Corn was fifty cents per bushel, wheat one dollar, and pork ten dollars per hundred, and these were very scarce. I began to cast about in my mind how to dispose of my cash (the cut quarter) to the best advantage, and soon decided to spend it all for ammunition. I took my gun and marched oft' to the woods, and in a short time pro- cured plenty of venison, turkeys, and ducks. I bor- rowed one bushel of corn and had it ground, and I 130 Autobiography of borrowed also a small piece of baeoii, and so we be- gan to live. This was in January, 1811. I kept my little family well supplied with wild meat from the woods, for 1 was used to tlie rille and hunting wild game. I worked for bread, and made sugar and molasses in plenty, and in a short time rented a small farm. The house was tilled with flax, and I dressed one-half of it for the other half. This gave my wife some business, for she was a spinstress. I repaired my cabin and we moved into it. The next week after I moved to the country, I went to a Church meeting of the Bethel Church, about seven miles from where I lived. I found it to be a small church, and in a very cold state, but sound in the faith, and in peace. I had never been without membership in a Church since the day I was bap- tized, and I panted for a place in the house of God. So I gave in my letter, and also the letters of my Avife and father and mother, and cousin John Rey- nolds. This little church, called Bethel, was situ- ated in the district of Cape Girardeau, on a fork of ^ Bird's Creek, not far from where the town of Jack- son now stands. This was then the only Church in southern Missouri, excepting a small one about thirty miles distant. Both these churches were under the care of Stephen Stilly, the only ordained minister in the vicinity, who was assisted by a man named Cochrane, a licentiate. I believe they were Elder Wilson Thompson. 131 sound locu, but \vc:ik men, and could not teacli doc- trine. I was young, and being- a stranger, and lar from my associates, I felt lonely; and soon I found tliat I was surrounded with a very rough class of so- ciety. The Lord's day was devoted to hunting, sporting, and shooting at marks, horse-racing, jump- ino; and foot-racint^. Sliootini^-matchcs and all wild s[)orts were princi[)ally set for Sunda3\ It was com- mon for hatters to bring hats, blacksmiths their lioes, axes, etc., while others woidd bring turkeys, geese, ducks, chickens, deer-skins, etc., to the place of as- sembly (Ilubbe's mill) where all things were there shot for. I had to [>ass by this mill going to, and coming from, meeting. As I would go in the morji- ing, the crowd, with their guns, and the articles for which they were going to shoot, would be gather- ing; and by the afternoon, on my return, they would be pretty well inebriated, for these festivities were generally attended by plenty of whisky. Some would be quarrelling, some fighting, some swearing, and some playing tricks, such as knocking off each others hats, and cutting bridles and saddles. I, therefore, could expect nothing less than abuse from such outlaws; oaths and vulgarity, and all that bad words and threats could do to annoy, were hurled at me. My course was to pass on my way, without either making any reply, or seeming to notice them. All this was so very different from anything that I 132 Autobiography of had ever seen before, I sometiiiics felt awful bad to see so much wickedness, dissipation, and immorality among the people. I often reflected on the pleasant seasons which I had so richly enjoyed in Kentucky, and I pondered over the deep impressions I had while there of work to be done here — believing that God had called me to go to Missouri to preach, and there see the displays of Ills power and grace, in the gathering in of His people, and building up of His Church. Tliese anticipations had fortified my mind to leave all ni}' friends and the Church, to come to this strange and rude community. The contrast was such that I felt greatly discouraged. This first year, was to me, emphatically, a year of persecution. It would fill a large space to detail what I passed through. I will only record a ver}' few cases out of many. When spring began to open, I took a school for four months, and my employers agreed to do my plowing when called upon, for I had neither team, plow nor harness. I had a singing school for Sat- urday, and a common school the rest of the time, and for Sunday I had preaching. So I was closely confined. I called on my employers for plowing, but none came. I called again and one came; and, finally, anotlier, until I got my ground plowed. Then I dismissed my school for a day, and got a team to furrow my fields, and I planted my corn, Elder Wilson Thompson. 133 mornings and evenings. AVlien my corn was large enough to plow I could get no one to plow it. After tr\'ing in vain to get it plowed, I became fully con- vinced that I must have my crop attended to in some other way; but I knew of no chance of hiring either horse, plow, or plowman. I felt much discouraged, and was pondering one day in my school what I should do. The children were playing and I was alone, when, suddenly, I was interrupted by a stranger entering the door. He said he was poor, and a new settler, and was not able to pay for the schooling of his children ; he had two to send, but could not pay. I told him I w^ould take the pay in work. lie said, he was obliged to leave home, and so could not work for me, but that he had a good liorse and plow, and that I could have them to tend my crop, if I would let his children come to school. I agreed, at once, and, after dismissing school for one week, I took his horse and plow and worked in my crop during the time. After this I worked mornings and evenings, late and early, and thus tended my ten acres of corn, my garden, potatoes, etc., and lost no more time from school. After I had finished my school term, I had no trouble in collecting my money, for all were pleased with my teaching. There was one bill, however, I could not collect; it was a bill I held against a iSIr. Ilendrickson, on 134 Autobiography of whom I culled for a settlement. lie came to me as I sat on my horse and seized the bridle near the bit, and then commenced a torrent of abuse, saying, at the same time, he was well pleased with me as a teacher, but I ought not to be permitted to live, for I was bawling and preaching around the country such doctrine as should never be tolerated, as elec- tion, predestination, and salvation for only a part of Adam's race, while another part was bound to suffer eternally. He said that such doctrines were abom- inable, and the law ought to put to death every man that would preach them ; but if the law would not hang such villians, he would kill them, and then, wdth an awful oath, he swore that I should never leave that spot alive, for he would break my skull and scatter my brains on that spot of earth. I might now say my prayers and make ready, as my time was short, for there and then he would send me to my last account. Then followed the most awful oaths, and calling the heaviest judgments and curses of God to fall upon him if he did not break my head before I left the spot. All this time he held my horse by the bit with his left hand, and the fist of his right was rubbing about my mouth and nose, and I was watching for him to grasp my throat to pull me off my horse. I had made no reply all this time, but when he had fully exhausted his store of oaths and curses I said: "]^ow, sir> if you wnll let Elder Wilson Thompson. 135 loose my bridle I will go on and leave you to your own reflections." His tongae broke loose again, and in the profanest manner possible called the bit- terest curses upon his head if he did not take my lite before I left that spot. I can not account for my feelings, for I felt no excitement, anger, fear, nor confusion ; but at tliat moment my confidence became so strong that I could not keep silent, and, placing my eyes steadily in his face, I spoke as fol- lows : "My dear sir, I am sorry for you ; I pity you from my heart; you can do me no harm. The wrath of man shall praise my God, and the remain- der of wrath lie will restrain. Your evil heart, pro- pelled by the prince and spirit of enmity against God and against Ilis cause and truth, would will- ingly incite you to do all that you have threatened, but He that has set bounds to the waves of the sea, holds you in restraint so that you can do me no harm. You can not hurt me. My religion is not in my head; and if you were to break it and scatter my brains here in the road it would not do mj^ religion nor the truth which I preach any harm. It would be more awful if all the curses which you have in- voked were to fall upon you, than for my head to be broken ; but, poor man, strong as you feel, and ma- lignant as your passions are, you are helpless and harmless as to doing me any injur}'. You can not break my head, neither can you strike me nor hurt 136 Autobiography of me. Here is m}- bead, break it if 3-011 can. You can not, you dare not attempt it. Tbe God tbat I serve bolds you iu restraint, and He, wbose trutb I preacb, will not permit you to barm me. Your ravings are only as a cbained lion wben be gnaws bis cbains in bis rage, until bis strength is exhausted and tben be quietly lies down to refresh liis energy. Now do all tbat you can ; strike if you can ; break my bead if you can. If you can not, tben take sbame to yourself; let your enfeebled arms fall, let my bridle go, and, repulsed witb sbame and a con- sciousness of your gross impropriety, leave me and return to your bouse. Tbcre reflect on your vice and folly, and tbe many false oatbs you bave sworn, and tbe many curses you bave called upon your de- voted body and soul. All tbese you bave tried to tempt God to do to you, and you bave done me no barm, neitber can you ; so now be asbamed and leave me to pursue my way in peace; and wbile you reflect on your folly, learn tbat tbere is a God wbo will sustain Ills people, and restrain and punisb tbe wicked." As I closed my speech bis fierce, fiery countenance began to relax; be turned pale and his arms fell to bis sides, and bis eyes fell to tbe ground, and without one word he left me and walked toward bis house, slowl}^ and witbout looking back. I tben rode on my wa3\ Tbis is but one case out of ni.uiy, of a like sort. Elder Wilson Thompson. 137 that occurred during this trying year. This man was a Universalist. I had no society excepting when at church and among the brethren there. They were sound, social, and free to converse on religious subjects. Among them I enjoyed myself well ; but I lived seven miles distant, and seldom ever saw any of them except at meeting times. I often wont among them on Saturda}^ and remained until Monday morning, to avoid the sporting rabble at the milL I was very poor, a young beginner and a stranger. My father and his family, uncle Benja- min and his family, were all I could associate with in the neighborhood. I was so closely confined to business that I traveled but very little. After my school engagements were finished I made one visit to the Church in Tiawapity bottom ; but I found the people all so sick that there was scarcely well per- sons enough to take care of them, and of course none to go to meeting, so I returned. On the 20th day of April, 1811, our son Grigg M. was born, and sometime in the August following I took my w^ife and child, he being now about four months old, and we started on liorseback for my wife's father's place, in Campbell county, Kentucky. This was along journey to travel on horseback and to carry a child. I attended an appointment, previ- ously made, for a funeral in Illinois, near Cash or Silver Creek. We crossed the Mississippi, fifteen 12 138 Autobiography of miles above Cape Girardeau, at the Coffin Spring, or wliat was then called Green's Ferry. From thence we traveled the trace for Shawneetown, and came to tlie place of meeting. After preaching to a large as- sembly, we went to a preacher's house on our way, a few miles further, and were treated kindly. I think his preaching could not have been very edify- ing; but he treated us well, in his rude way. Kext morning we proceeded on our journey, and in a few days passed the Salt Works, and reached Shawnee- town, on tlie bank of the Ohio River. AVe crossed the river, and once more entered Kentucky. Here we stopped, to camp for the night. I built a large lire, and my wife prepared supper. About this time four Methodist preachers came on, and concluded to stop with us, and share our hospitality. In the morn- ing my horse's back, liaving been hurt before, was so badly swollen that I was doubtful whether he could travel or not. One of the preachers, seeing his situation, and finding we were going near Cincin- nati, gave me five dollars, and said he : " If you need it in getting along then use it; but if you should not need it, and can spare it, you might send it to me at Cincinnati, as we are going there to attend a confer- ence." This I considered as an unusual act of be- nevolence for an entire stranger. I have never thought of his kindness since except with respect and gratitude. I had to exchange my horse for an- Elder Wilson Thompson. 139 other; but after I o()t througli I sent the ])reacher liis money. I tliink few men wouhl sliow as iiiueli benevolence to a travelino; stranii:er. I hoi)e this narrative may influence all its readers to follow the example of that Methodist preacher. lie received his money all safe, and in addition to that he won my lasting gratitude, and he enjoyed the sweetness of an approving conscience, and felt, before God and his associates, that he had done a good deed without an}^ solicitation from me. We traveled on slowly. I clianged my horse for another, with but little loss ; and with this fresh one we proceeded rather better. W^e generally camped during the night. Our course of travel was to pass Hardensburg, Elizabeth, Yellow Banks, Bardstown, Frankfort, and Williamstown ; thence down the dry ridge to near Banklick ; then crossed Licking at De- cory's Ford, and thence to my wife's parents. I will state one singular event that occurred on this jour- ney: We missed our way, and after traveling some distance found we were on the road to Redbank's. After receiving some directions we crossed to our road again, which was several miles distant, and the way being very intricate \ve were obliged to inquire very often. On stopping at a large house to make inquiry, an old Virginian approached us with as much kindness and friendship as if we had been his children, and, with a remarkable suavity, insisted 140 Autobiography of tliat wo should stop and rest until Monday, it then being Saturday afternoon. I made some excuses, but he still insisted, saying we must be tired of riding, and that the child was tired ; and that he had plenty of food for us and our horses, and if -^we would rest until Monday we should be refreshed for our journey, and it would cost us nothing. The prof- fered hospitality of this entire stranger so won our friendship, that finally we accepted his kind invita- tion, and made his house our home until Monday. Every act of kindness that could well be shown us was freely administered by this family while there; and when we started we found that our portmanteau was filled with cakes, butter, cheese, dried beef, etc., and every arrangement made fur our comfort that was possible for them to make. We left this hospit- able mansion, feeling more like we were leaving the domicil of kind parents than that of strangers. I think his name was Anderson. II e^ wore his hair tied at the back of his neck, and he was a very jovial old man. He was an Infidel in his religious views. He charged me not to stop at the Yellow Bank, as murder and robbery had, it was thought, been com- mitted there ; and he said it Avould not be safe for us to stop at that place. He told us to stop nine miles back on the road, at a place he described, and we did so, although we had time to have traveled the whole distance to the Bank. The next day, as we Elder Wil.son Thomp.sox. 141 passed tlie place where tliey had suspected the mur- ders to have been committed, we marked it well so as to avoid it on our return back. Tiiis kindness, shown to entire strangers traveling the road, with nothing to introduce or recommend tliem, was re- markable. I often think of such events, and believe that the God of Providence and Grace superintends the aliairs of his children. Although unseen he may lead them from the road they design to travel, and throw them upon some unexpected friend, who lie has in readiness to administer to their needs, such as the events above described fully illustrate. So, while we feel thankful to kind friends for their attentions, we should feel doubly thankful to God for his rich and wisely-directed Providence in guiding us to such friends without our knowledge and often against our wills, as in this case, for by missing our way we were thrown upon this kind old friend. We arrived safely and in due time at the house of my wife's parents, and were received with much joy. During our stay the North Bend Association met with the Old Licking Church, and most of the old ministers and members from a large scope of conn- try were there. This was a feast to me, to see so many of the old brethren and to hear them proclaim- ing the Gospel of the Grace of God, while the saints, like a flock of sheep, were feeding on " the sincere milk of the Word." Still my mind would 142 Autobiography of be running back to Missouri, and fondly anticipating a great display of Divine power and grace in that place, Avhere I had endured so much, and where I had felt so lonely and sometimes so much discour- aged. After a very agreeable association was over, I traveled with Elder James Lee, and visited several Churches, and then crossed the Ohio River, and vis- ited a number of Churches north of Cincinnati, up the Miami Valley, as far as Middletow^n, and then filled an appointment west on Cotton liun. Here we were forced to retire to a grove, on account of the immense crowd. The people were very atten- tive and solemn, and a deep effect was visible. The same afternoon we preached at Elk Creek Church to a similar congregation, and with similar effect, and again at candle-light at Deacon John Lucas's. This was a night of great power and deep effect. I then returned to my wife's father's, and after visiting some of the churches, we started again for our home. "We made a few stops on the w^ay, and I preached a few times. I will now relate an occurrence that may interest the reader. [N'ight overtook us, and there was no house for about five miles further on our way, so we were forced to travel on in the dark. Scarcely able to see the road, we still, slowly, proceeded. After traveling a considerable distance we saw a light, and soon came up to a house; we asked for lodgings, and Eldkr Wilson Thompson. 143 we were admitted. The landlord caine out witli a ejindle. As soon as tlie liii:ht shone on the outside of the honse, I was sur[)rised to find we liad stop[)ed at tlie very house that my old A^irginia friend had warned me of, as we came out, and which had caused me to notice it so particularly. I immediately rec- ognized it, and then knew it was nine miles to the next liouse, through a dark, heavy-timbered bottom; and to go on, after calling for our lodging for the night, would be more dangerous than to remain, only we should keep ourselves on the watch. Hav- ing no time to consider, I dismounted and went to help down my wife and child ; when four other men came out, and one of them took my saddle-bags from my saddle, and weighing them in his hands, he gave a significant look at his friends. I had col- lected for my father and uncle five or six hundred dollars in silver, and had it in" my saddle-bags. AVe went into the liouse, taking my saddles and saddle- bags with me. I had a lead horse with me with a pack-saddle on it to carry food for the horses as we traveled through the wilderness. On the tree of this pack-saddle I had tied an old musket that I had taken for a bad debt, and the main spring being broken I had procured no ammunition. I had also a butcher-knife with me, which I had brought to cut hobble rods, to hamper my horses, when we camped out. This was in a scabbard and fastened 144 AUTOBIO^RAPUY OF to the tree of my pack-saddle. I bad been in tbe bouse but a lew moments, wbcu tlie Uindlord invited me to walk out and see what a number of deer-skins lie bad taken from deer be bad killed. I tbougbt it strange for him to wish me to go out in the dark to see deer-skins. But I bad resolved to brave every danger and show no fear; so I went, leaving my wife within. After feeling of the skins, of which a long pole was strung full, managing all the time to keep a i)roper distance from tbe landlord, and keep- ing him constantly talking, by asking many ques- tions, I said that I was very tired, and wished to return into the house. He asked me if I carried weapons of defense while traveling. I replied that this was my own business; but if any person wished to know, they could find out by making an attack. lie repeated this question, and I again gave the same answer. I again observed to him, that being tired, I wished to go into the house; and so saying I started, w^ben he said, "We will go into the other house." The building was arranged with two log houses set end to end, with a hall between the two. We went into the west one. Some fire was burning in it, and one chair only. I sat down in that, and the landlord stood by me, and again inquired if I carried weapons about my person. I replied, tliat I was always ready for whatever might come, and that I never shrunk for fear; and a coward I did Elder Wilson Thompson. 145 despise. But I wished never to insult or injure any man; yet if any one was concerned, or deeply in- terested in knowing what kind of weapons I carried he would ascertain by periling an attack, and the consequences would convince him how these matters were. At that time I was young, large, and strong, and presented something of a formidable appear- ance, being about six feet high and pretty well proportioned. But the truth was, I had neither side-arms, nor weapons of any kind, except a small penknife, and the old musket and butcher knife, which were in the other house. Shortly after I had sat down, the other four men came in, one at a time, and formed a circle around me. The last one that entered was a most savage-looking man — indeed all of them were large, fierce, villainous-looking creat- ures. The landlord kept up an incessant talking about the fights and conquests he had made ; some- times conquering two or three men at a time. The last one that came in was the tallest of the gang and the most ferocious in appearance. He wore a leather apron reaching from his neck down to his ankles, and had a belt around his waist, and in his right hand he held a large butcher knife, and was whetting it across the palm of his left hand. He stepped into the circle now formed around me, leaving only the opening between me and the fire. I arose to my feet and observed to him: '-Sir, you 13 146 Autobiography of seem to be tlie oldest man in the compan}^ and as there is but one chair here it of course belongs to you ; take the seat." As I thus spoke I arose and stood with my back to the fire, leaning against the mantle so that no one could get behind me, and that I might keep them all under my eye. I accom- plished this in as easy and careless a manner as pos- sible and without showing fear or excitement. I intended if any motion of violence was made, to prostrate, if possible, the one between me and the door, and then leap into the dark. I said to the landlord : " I wish some supper for myself and my wife, and must ^o and notify the landlady." ^'[N'o," said he ; and then he hallooed to her. She soon came in to prepare supper* I then said I would give the lady my room about the fire; and stepping out into the other house, took a seat by my wife at one side of the fire. All the men soon came in and began to stride back and forth across the room, and occasionally they would meet in the middle of the floor and huddle together, whisper, motion, and con- sult quietly for a time; and then stride across the room again. Aftef one of these consultations the landlord stepped off and got a bottle of whisk}^, some glasses and water, and placed them on the table. I comprehended the plan, which was evi- dently to get me drunk, and then they would have me in their power; or perhaps, some deadl}^ poison Elder Wilson Thompson. 147 or narcotic had been prepared for me, so I resolved that all should drink first. As soon as all matters were arranged on the table, I was invited to drink of some ''old Bourbon." I replied: "Fond as I always am of this 'creature,' and dry and weary as I feel from my journey, I can not violate the rules of propriety — the landlord must first drink to his guests, and they must follow in the order in which they came in ; and as I was last to come in this evening, I must drink last in the rounds." This rule was adopted to my satisfaction, and I saw I could soon drink them drunk, which I resolved for the first time in my life to do ; and that too as soon as possible, for in that condition I thought I could manage them if attacked. I loathe a drunkard, and the man that, under ordinary circumstances, would induce others to get drunk, I despise. But my life, and that of my wife and child, beside the money, all depended on thwarting their plans in some way ; for by this time I was fully convinced that this was their design, and our safety depended on frustrating their intentions by any means, and this opportunity was not to be refused in such a crisis. By the time supper was ready they were in my power, and yet they could walk and seemed to keep their senses. I had drank scarcely one drop, but feigned to drink whenever they did, which was every few minutes. They drank from glasses, but I turned up the bottle 148 Autobiography of so that I could see the size drams tliey took, though they could not tell what quantity I drank. As soon as supper was over I gave my wife a sign to follow me, and we went into the room where our saddles were, and I asked the landlady for a hed, which she showed to us. I then untied the gun for to use as a war-cluh, drew the butcher knife half way out the scabbard, leaving it on the saddle, and then drew all close to my bed so that I could grasp either in an instant. I also took my penknife in my hand, and so laid down, having put my saddle-bags under the edge of the bed. The bed was in the corner of the room with the foot toward the fire, and curtains were hung around it. These I parted at the foot so as to see all that passed. Here I lay and watched. Yery soon after I laid down all the men came in, and, drunk as they were, they still seemed intent on mischief. They began their walking to and fro again, and every few minutes they would huddle and again consult. They would get near the foot of my bed, where the curtains would have perfectly hid them had I not parted them, so I could see all that was going on. In these consultations I could see them point to the gun, the knife, and the saddle- bags, and then shake their heads as if they thought there was great danger. If they killed me they must also kill the woman and child ; and seeing the gun and knife and not knowing but the gun was Elder Wilson Thompsox. 149 well loaded, they appeared to fear getting hurt, and beside they snpposed I was well armed with priv^ate weapons about my person. After many such con- sultations three of them went off yelling and scream- ing like Indians, and the other two — the landlord and another — threw themselves on some bearskins on the floor before the fire. From their motions and actions I concluded they had abandoned the attack; but it was my conviction that the three were to go off making a noise, and the other two were to lie down, and when I was sound asleep, crawl under the bed and steal the saddle-bags. I believed, however, they were so drunk that they would soon be asleep, and awake no more until morning; and this belief proved true, for it was broad daylight, and I was up, before they awoke. This was an awful night to me. There was a traveler murdered here but a short time afterward, which I shall have occasion to say more about here- after. These men saw the gun and knife, and sup- posed they were in good order; and, from my ap- parent unconcern, they supposed that I was armed, and probably well-provided for an attack. All these things must have had their effect ; but I have ever regarded our escape as a merciful interposition of God's Providence. The mornins: found us early on our road, and we kept a sharp lookout, for we sus- pected they might waylay us on the road, as we had 150 Autobiography of to travel about nine miles through a dense forest which was entirely uninhabited; but we were not molested. After this we proceeded pretty well until I was attacked with the fever and ague, but we did not stop for this. One afternoon, as we traveled along through a heavy fall of rain, I took a chill, which was followed by a high fever and pain in the head and back. About nightfall we came to a house where we were permitted to stay. We were dripping wet, and I was unable to sit up. The family would aflbrd us no bod nor bed-clothes, so we had to lie on the floor on our wet blankets. It was a cold ISTovember. rain, and, of course, the night was a hard one on a sick man. My wife and child had to suffer with me for the people would get us no supper, and my jaded horses were tied out in the rain, and had nothing to eat. We were then .in Illinois. I will mention that the night before we had stayed at the Saline Salt Works, and while we were there a messenger came with the news that General Harrison had been sur- prised at Tippecanoe and was defeated with great loss, and that the Indians were desolating the whole countr3\ A council was called to determine what they should do — whether to abandon the salt works and go to Kentucky, or send out spies to ascertain what was best for them. But to continue my nar- Elder Wilson Thompson. 151 rative: After passing a miserable night, and, morn- ing having relieved us, we were soon on our journey, although I felt scarcely able to travel. Nothing more of importance occurred until we reached home. Finding all our friends well, and my corn gathered, I felt well-satisfied. I had been at home but a short time until a man came from St. Genevra, on Saline Creek, a distance of fifty miles, as a committee, sent by his neighbor- hood, with proposals to me to move to that place and teach school for one year, as they had received a most flattering account of my skill in government and order, as a teacher. The proposal was as fol- lows : They would furnish me with a house and three acres of land, a cow, and provisions for the year, and pa}" me a salary and three hundred dol- lars in cash. Three responsible men were to bind themselves for the payment of the money and the furnishing of all the other things. I should engage to teach reading, writing, and arithmetic to just such a school as they were pleased to make ; and also to teach five days in each week. Saturdays and Sun- days should be my own. And if I would teach a singing school on Saturday, at one dollar and fifty cents per scholar, they would make me a good school. I thought the ofler a good one. 1 w^as poor and had no permanent home, and this would give me a good start ; for it w^ould give me three or four 152 Autobiography of hundred dollars clear of all expenses, and, as land was cheap, I could buy a home with that money. I was pleased ; and, as I had never seen that part of the country, I appointed a time when I would come and see them, and then, probably, give them a defi- nite answer. When the time came my father, never having seen the country, concluded to go with me. We spent a few days at the place, and were both w^ell -pleased ; so w^e concluded to move there. They said if I would set a day they \vould send teams to move me up free of charge. I told them I had a crop to dispose of, and could not then set a day ; but if I did come, as I then thought I should, I w^ould w^rite to them in two or three weeks, to inform them at what time they might come for me. They insisted for a positive promise ; but although my mind w^as full}^ made up to accept their ofier, and I was even highly pleased with the prospect, still, somehow, I felt like I ought not to bind myself by any positive answer. I returned home, and my wife was highly pleased with the prospect I set before her. I arrived home on Satur- day, and on Sunday I went to Bethel to meeting. After the meeting I began to feel oppressed in my mind ; a heavy gloom came over me ; I felt as though some disaster threatened me, but I could not tell what it was. This depression of my spirits I tried to relieve myself from, but could not. Elder Wilson Thompson. 153 My wife and I staid tluit night with Brother Thomas Bull, the Clerk of the Bethel Church. I safiered greatly in mind, and slept little or none dur- ing the night. My mind was led back to Kentucky, and the impressions I had felt there. How that I had been convinced that the Lord had sent me here, and that He would show me the power of His grace. , This conviction had heretofore fortified my mind, and induced me to leave my native State, my mother Church, and dearest friends, and come to a strange land, and dwell among strange people. Here, ' tis true, I had suffered many privations, tempta- tions, and sore persecutions ; but, then, I remembered that through all these the Lord had sustained me, and now, I asked myself, though I am poor and needy, should I be induced by pecuniary gain to leave the field where I believed God had called me to labor? *'Xo," I answered to myself, "I would not for the worth of the world." But it now oc- curred: "IIow did I know that God had specially sent me to that place ? My impressions might have been imaginarj^ for one year had passed away and there was no prospect visible of any special work of grace, either in the little cold Church or among the people; but sin and opposition to the truth seemed to predominate." In this way my mind was tossed all that night. I knew that my worldly interests said: " Go and prosper ; " and the opening seemed 154 Autobiography of providential, as I had not solicited it or even thought of it, until the messenger came. To know the mind and will of the Lord in this matter was my great concern, and His will I would do cheerfully, if I could but know it. The morning came and with it my trouble increased. I felt like seeking solitude, for no one was company for me, and I could inter- est no one. We started early on Monday morn- ing for home. On the way we talked very little, and my mind became so weighed dow^n that I really beo:an to think that some severe disease was fasten- ing upon my vitals. After riding some live or six miles we came to ray father's and stopped, and I laid down on the bed, for my strength seemed to be gone, so that I could not get homCj although it was in sight. Here I lay until about noon, and kept quiet; but my mind was laboring like an overladen vessel in a storm, without compass or rudder, I was tossed in every direction by every contending wave, and felt as if there was no port for which I might sail ; so I knew not what to do. To do right was my aim, but what that was seemed to be con- cealed from me. Old impressions said : " Sta}^" but all my best wordly interests said, " Go." My father and all his family had concluded that I ought to go ; and my wife wished to go. ISTothingbut my former impressions held me back ; but these seemed to for- bid me, and to hold me fast. Elder Wilson Thompson. 155 In tills suspense I lay witliout letting an}' one know the state of my mind until, as sudden as light- ning, and as clear as light, every doubt was removed from my mind, and my course was made as plain as noonday; and all those old impressions were con- firmed to m}^ mind as the workings of God's mighty power, and all these flattering prospects of earthly gain dwindled in my view to nothing. So sudden and so powerful was this mental relief — this burst of light and evidence, without hearing externally any words, or anj^ words coming to nw mind, that I leaped from the bed on the floor and burst into a flood of tears. I left the room, and passed out into the porch, when my wife caught me, and, with her eyes flowing with sympathetic tears, inquired what was the matter with me. I could not answer for a time; but as soon as I could give utterance to words, I said : "The Lord has let me know that the time is at hand, when I shall fully realize all that I have anticipated of the display of His power and grace, in renewing His Church and gathering in His re- deemed heritage. This hope fortified my mind," I further said, " to leave all our dear friends in Ken- tucky, to come here among strangers, and where I have toiled in poverty and sufiered sore persecu- tions; but still this hope cheered me through all. Now, when the prospect of temporal relief came, in the proposition to move away from here, I became 156 Autobiography of ensnared, and partly concluded that my impressions had been delusive, and I would give them up and go. But the Lord changes not, and He has sent me here; and wlien I would have gone away, He has liedged me in. And now He has revealed to me a truth that I must stay here, and see His salvation, for He will now speedil}' cause this ^ wilderness to hud and blossom as the rose.' Here He will be glorified in the gathering in of His people. Many of His scattered fold are here, to be gathered in ; and I shall see it with joy, and shall feed them ; and 3'ou may all prepare to witness a mighty out-pouring of His Spirit; for many of these vile persecutors and relentless sinners are soon to be converted to God, and will follow Jesus, in baptism, and find a home in His Church. The Bethel Church will soon be a Bethel indeed; for tlie Lord will truly be there." I continued to speak in this way until they had sent for fatlier, who was out somewhere on the farm. I had not observed what was going on until I saw father and mother, my wife and all my brothers and sisters standing around me, all shed- ding tears. After a short silence, father spoke and said : "I have been listening to your talk, and have but one fault to find with it, and that is, you speak too positive. We may have many feelings when the mind becomes excited, and we may feel very differ- ent, in a short time afterward, when that excitement Elder "Wilson Thompson. 157 dies away; and we should not foci, nor speak posi- tive so soon, but take a few days to see whether these sudden impulses prove true and permanent, or whether they wear away and pass off." I replied : *• I have spoken positively, but not because I thought there was a possibility of any mistake in my impres- sions, but because I had no doubt. The natural passions and sympathies may be greatly excited, and we maybe greatly deceived by them; but this is not of that sort. I have now spoken positively again. Perhaps, I ought to have said, I think this is not an efiect of any natural excitement; but I feel no such doubts, and the truth of what I say is 60 certain before me, that it will admit of no doubt in my mind, and to speak doubtfully seems to me like it implied a want of confidence in God. Never- theless, your counsel is certainly good, in common cases, and I am willing to let a few days test it, but I feel no fears of tliis conviction passing ofi:', or proving to be delusive.*' He replied : " Perhaps not; but, you know, when Zion travails she brings forth her children, and I can see no signs of anything of this in the Church. All seems cold and lifeless, and I have seen nothing in the Church, nor in the congregation, to indicate any such times as you speak of. Yet I should be truly glad to see them come, but I doubt if they are not much farther oft' than you suppo.-e." I replied: "When the husband 158 Autobiography of of the Church comes to his spouse iu the visits of His love, children will be begotten of God; then Zion will travail and bring them forth ; and I feel sure at this time, that the favored set time is come, and the Lord will favor Zion in this vicinity. I feel forbidden to leave while I have these impressions ; but, as you advise, I will be quiet for a few days, and see if this can wear away, but still, I must say that I have no doubts on this matter." So our conversation ended, and I went home. This was on Monday, and on the Wednesday fol- lowing I went to a brother, Abraham Randalls, and purchased fifty acres of land in the green woods, with no house nor any improvements on it, at three dollars per acre, to be paid for in trade, as long as I had any articles to spare that he wanted. He had a new cabin near the land I had bought, and this I was to have until I could build one of my own. This cabin was chinked,. and had a floor and a door, no hearth, back wall, or jams; but I was to fix it so it would do to live in until I had cleared what ground I could for corn, intending to build the next fall. The next day we moved to our new home, wuthin one mile and a half of the Bethel meeting- house. We then had one small table ; our bedstead was a temporary frame, made of poles fastened to the wall, and posts fastened to the joists; these, with three chairs, constituted our furniture. We Elder "Wilson Thompson. 159 had one cow and a two-jear old bullock, some chickens, a few clothes, a scant supply of shelf-ware, one horse — after letting one go toward paying for my land; and we had plenty of corn, but no meat. These things were about our fortune, but we were young and able to work, and this, with the blessings of Providence, were our trust, and we felt of good courage. This was December, A. D. 1811. The next Sun- day night occurred those notable earthquakes that produced such eruptions on the Mississippi River, about ^ew Madrid, and which rent the earth with deep chasms in many parts of Southern Missouri. Even where I lived large trees were broken down, fences and brick buildings were prostrated or much injured. My door-hinges were loosened, and the back wall which I had just put up was shaken down; and, for three days jind nights, the sun, moon, and stars were concealed by a mist and fog which dropped like a heavy dew, while ever and anon, a hard shock would seem to threaten the world with destruction. All this commotion seemed to have no efiect on me, nor gave me any alarm whatever. I calmly viewed the phenomena as a matter of God's wise arrangement, and I pursued my daily business with a composed and contented mind. The next day after the first shoclv; I was building up my chimney of sticks and clay, and IGO Autobiography of sometimes I would be upon it when a heavj^ shock would come, and, to keep from being shaken down, I would have to throw^ my arms around a log of the liouse until the violence of the shock w^as over. All these thins^s never moved me nor caused me to doubt for one moment, but that the Lord would speedily make bare his arm and almighty power, revive his saints, and gather in his redeemed child- ren. From the time I moved I had, by request, lield evening meetings — the evenings being long. At one of these an unusual effect was visible among the members. Some of the old brethren were so re- vived that they engaged in prayer, and some of them delivered short exhortations. I had never seen such appearances there before ; and, perhaps, my feelings and constant expectations for such sympton-»s of a revival, did magnify things to my view. Be that as it nuiy, I believed that the work I had so confidently anticipated had now begun, and another evening meeting being appointed, I went on there the day before. The next day fiither came on, and I told him what a meeting we had, and how the work of the Lord, that I had spoken of, was at hand, and that the Husband of the Church had come in His Spirit, and that Zion was now travail- ing and would soon bring forth her children. He went home with me and then to the meetmg,bnt none of those fas'orable syniptums appeared that Elditr Wilson Thompson. 161 niglit. Numbers were out, and all seemed attentive, but there was no visible effect more than common. As father and I returned home, he said : *'If this is your great revival, I do not think much of it ; for I can see no evidence." I replied : " It is true, this meeting was not as the other; but I have no doubt that the good Lord is now at work in a still way, without visible observation, among the people ; and what He is now doing, in secret, will be proclaimed on the house top." lie said no more, and the con- versation turned on certain subjects of Scripture, for my mind was working hard on the doctrine of the union of Christ and his people before faith. The preaching I had heard was, that God's people be- came united to Christ by a living faith; but I saw- things ditierently, for I conceived that such an union was indispensable to the legal imputation of our sins to Christ, and of His righteousness to us, and that, too, before faith could act upon, or lay hold of, that mystical union, or draw any comfort from it. This was the sense in which I understood the doc- trine, and I was laboring hard to discover the true principles upon which it was based, as revealed in the Scriptures of truth, and by the Si)irit in the hearts of God's people. This subject engrossed most of our conversation, as I found father also was much exercised on the same point. The evening meetings were continued, from time to time — somc- 14 162 Autobiography of times nearly every night in tlie week, and they were attended with great interest. I was, however, afraid to send for father, as some of our meetings were cold, but others were deeply afiecting, yet all of them were of that still, noiseless character that shows a rending of hearts and not of garments. Thus our meetings went on during the month, and father had heard nothing of our progress since he was there. When the Church meeting came on, he came up, and was astonished to see the house crowded full on Saturday, when usually there would be only about twenty persons. When the Church was organized for business, father was chosen Mod- erator for the day; and when he announced the door of the Church was open for the reception of members, eleven persons came forward and gave clear and satisfactory evidence of the hope that was in them. While this was going on, I could see the big tears coursing down my father's cheeks; and I knew he had the evidence now, that the Lord was truly in the midst doing w^onders among the people. The last person that talked to the Church that day was my father's brother, Benjamin Thompson. lie had been much exercised for some time, and had received a hope; but his deliverance from the bur- den of his sins, and from the deep sense of his just condemnation had not been so clear as some others. Yet, at times, the evidence would shine a little, but Elder Wilson Thompson. 163 soon darkness would again envelop liis mind, and then another ray of hope would break in. In this way he had lived for some years. He was at a loss to say at which particular time he should date the upspringing of his little hope. lie arose in the crowd, and stood there without attempting to come up to the Moderator. lie said : " I am a stranger to my- self, and am in a strange situation. I do not now offer myself as a candidate for baptism, or member in this Church ; I do not feel worthy of this, but I have been exercised betimes, for some years past, and have passed through scenes that I do not com- prehend. I will not deny that, at times, I have had some dawnings of hope; yet I dare not trust in this hope, as a good one, but fear even to think of it. I verily believe the Baptist Church is, indeed, the Church of Jesus Christ, and I liave full confi- dence in you that you are a people taught of the Lord, and led by His Spirit. Perhaps you may be able to understand my case, and give some advice. If the Church is willing to give me time to tell the particulars of my long experience and feelings, I wish to state them to you now, and then receive 3'Our best counsel." Liberty was given, and he spoke about an hour. lie begun by saying: "I am fully aware that I am a great sinner. I liave seen so much of sin, and the deceitfulness of my heart, that I have lost all confidence in myself. I am afraid 1G4 Autobiography of I have deceived myself; and having been raised among tlie Baptists, and heard so much of tlieir preaching and conversation through my life, and liaving heard so many relate their experience, that I fear I have learned so much as to even deceive the Church. Therefore I beg of 3^ou all to watch me closel}^, and act faithfully with me." "When he had finished he requested all the mem- bers of the Church to ask him such questions as they believed none but a Christian could answer, for he feared he was deceived. The members of the Church looked at each other and said he had been so particular, and had so fully explained every point, both of Christian experience and the doctrines of grace, that they could ask no questions ; but if he was disposed to join the Church they were fully pre- pared to give him their hand, and in their hearts they would receive him into Christian fellowship. He then asked leave to ask the Church some ques- tions, and the privilege was granted. After many questions relative to the feelings and impressions of Christians were answered, he said : " When I began to talk I had no intention of attempting to join the Church, but since I have been talking my little hope has revived, and my attachment to the Church and its ordinances, and the privileges of a home within her gates and among her members, has so increased that I now feel prepared to say that if you can re- Elder Wilson Thompson. 165 ccivc sucli a poor creature, I want a liome among you." lie was gladly received, and afterward he became an able minister for man}^ j-ears, and died between the age of seventy and eighty years lamented by all his friends in the churches, who had been so often fed by his ministry. He died a member of Bethel Church, which lie first joined: into which he was baptized; and by which he was licensed and or- dained to preach, and which he served as their min- ister until his death. This Saturday was a day of great power; many hearts seemed melted, and a deep silence prevailed, broken only by sobs which might occasionally be heard in all parts of the house. Eleven were received for baptism, but no ordained preacher was there to baptize them. On Sunday morning, by request, the Church again gave the opportunity for the reception of members, and my uncle Benjamin's wife came forward and was received. That day was a day never to be forgotten by me ; and many others have reason to remember it as a day of days to them. It was a new country, our roads were mere traces and paths, the thick woods of the forest and underbrush were still in their natural state. The people lived in settlements or patches here and there along the creeks, with frequently some twenty miles of un- broken forest between these small settlements. This day the crow^ds of strangers from different settlements, 166 Autobiography of for twenty or thirty miles around, were thronging every tnioe and path ; and solemnity, deep us death, was depicted on most of the countenances, while joy and comfort sat with a heavenly smile and serene peace on tlije lips and brows of the saints. It was soon found that the church would not hold but a small part of the gathering crowd; and, although it was now the middle of winter, yet, as there had been a rain and a thaw, the ground was very muddy. This day, howev^er, was pleasant for the season. The seats were all carried out of the house and placed where there was a number of logs. A stand was arranged for the minister, and the services com- menced. I took for a text the saying of Paul : "For the wages of sin is death, but the gift of God is eternal life through Jesus Christ." After briefly showing the connection of the text, I spoke of sin : Firsts as a transgression of a good and holy law, and of death as its penalty. We were all sinners, hav- ing our all in one man, and he a transgressor. By one act of that one man, he transgressed God's just and holy law, and as a penalty, death was upon us. Secondly y "All unrighteousness is sin;" and we were such sinners in ourselves, in this sense, that when God looked down from heaven on the earth and searched all men individually, he declared : " They have all gone out of the way ; there is none that doeth good, no not one." " There is none that seek- Elder Wilson Tiiompsox. 1G7 etli after God." Tliis being our iinrigliteoiis state, our condition at death was hopeless, with res[iect to any good works or righteous desires of our own. The third definition of sin is in the sense of infidel- ity : " AVhatsoever is not of faith is sin." "All men have not faith," therefore all men are sinners in this sense; and " without faith it is impossible to please God." From this we must conclude that all are under sin, and in a state of universal unright- eousness ; none doing good, all out of the way, and the result is that "none seeketh after God." This is our dead and hopeless condition in ourselves as sinners. But the blessed gospel opens a way of hope through the language of our text : " The gift of God is eternal life through Jesus Christ our Lord." Christ as our mediator is himself the gift of God, and lie is the eternal life of the Church ; for, says St. John : " God hath given to us eternal life, and this life is in his Son." All spiritual blessings are in Christ, and were included in Him as the one great gift of God. He was given to be "Head over all things to the Church, which is His body the fullness of Him thatfilleth all and in all." The saints being the proper members of Christ's body are His full- ness — they constitute this complete mystical body in all its parts and proportions; not one surplus, nor one missing, and all fitly joined together, not pro- miscuously, or at random, but all in their prop-er 168 Autobiography of places ; for they are " members in particular." And as they are to fill difierent offices as members of the one body they must not all have the same gifts, but each have such a spiritual endowment as will best qualify him as a member to fill his proper place in the body of Christ; for all are in the body members 0'\e of another. Behold then the fullness of Christ's body — the Church; and see how the Head fills all the members respectively with precisely the gift to lill his proper place. This gift of eternal life is a gilt of God, in common to all the members of Christ's body. He hath this life in and of himself, and so is called a li\dng stone ; and this life, being commu- nicated to us from the Divine nature, through Jesus Christ, by the quickening spirit of God, transformes us into " lively stones." And being built up as a spiritual house, Christ lives in every member as his eternal life. This life is put into motion in us by the work of regeneration. Then begin to appear faith as a fruit of the Spirit, and also love, joy, and peace, with all other spiritual blessings. These bless- ings we enjoy, as the efiects of the gift which God liimself has given us. It was His gift, a free gift, a gift that contains all other blessings, and, through our Lord Jesus Christ, this gift is also given and also received. I entered into the doctrine of the legal and spirit- ual oneness of Christ and the Church, before faith ; Elder Wilson Tuompson. 169 and of faith as actiiii^ on the testimony of that truth, and so being the Spirit's evidence to the chihi of God of the truth of the doctrine and of the com- forts and joy, the strength and edification, flowing from the understanding of it. At the close of tliis discourse the large congregation seemed deeply af- fected. I cast my eyes over tliem, and the general appearance was a solemn stillness, as though some unseqn power was hovering over them. Every eye was set on me, and I felt mute with astonishment, and stood silent for some minutes. I believe there was not a motion nor a sound during the time, until, simultaneousl}^, some twentj^ or more persons arose from their seats and came forward, and bending dowMi on their knees around the table cried out in low and solemn voices : "Pray for me; 0, pray for me, a poor undone sinner." I stood dumb for a moment, and then said : "Here are many sinners re- questing me to pray for them. I can do them no good; none but Jesus can do helpless sinners good. To Him, who alone hath power on earth to forgive sin, you must look ; but lie has made it our duty and our privilege to pray, and offer our requests before God. Let us, therefore, attempt to pray." I began with some assurance of access at a throne of grace. As I closed, Ilitt, an old member of the Church, began to pray, and he prayed with great earnestness. The congregation then sung and were dismissed. I 15 170 AUTOBIOGRArilY OF til ink about a dozon persons soon after were re- ceived, who then first had a view of God's justice in justifying ungodly sinners, through the redemption of Jesus Christ. That day was often spoken of. 8ome said that while I stood silent my countenance became so changed that it appeared as if I had been struck with death. My uncle, who had been so full of doubt on Saturday, was now^ full of assurance. On his way home he said to my father: "This is, truly, the greatest day I have ever seen. The spirit and power of the Lord was surely liovering over tlie place, and His glory was in the midst. I never can doubt again." Father replied : " Truly, this is a day long to be remembered. Yet," he added, " I have seen some days that, at the time, I felt like I could never doubt again ; but these seasons are short, and perhaps you may soon lind yourself in darkness and doubt." Uncle said : " I think this can never be. I have this day had such clear views of the glorious plan of redemption tlirough Christ, and have had such comfortable assurances of my interest in it, that I can not believe I shall ever doubt again." Fath- er's response was : " The plan of salvation, through the redemption that is in Jesus Christ, I have had no doubts of for many yeai^. Although sometimes I can view it much more clearly tlian at other times ; yet, in my darkest hours, I do not doubt that Christ is the only way, and that all who are really in Ilim, Elder Wilson Thompson. 171 as tlie members of his body, are really saved. This I have not doubted for years; but my iKrsonal inter- est in that redemption, and my real membership in that mystical body, has been a matter of doubt with me." My uncle then said: "I think I shall never doubt that again ; and I feel quite sure of one thing, that if I should doubt it, it can only be momentarily, for when any such doubts arise, I will just think of this day, and they must all vanish at once." " Well," said father, "such seasons as these are very precious and strengthening, and are often pleasant to reflect upon and refer to. Doubts are not pleasant things, and you had better live without them as long as you can ; but if they should return, and relerence of mem- ory to this day will not dissipate them, do not then conclude that no one was ever in your condition. Young pilgrims have much of the way to learn, and many of these hard lessons can only be learned in the school of experience. Some persons, I believe, are not harrassed with doubts, as others are." Such, in substance, was the conversation of these men, as they returned from the meeting. The evening meet- ings were still continued, and crowds attended them, and a great effect was manifested ; yet all the pro- ceedings were still and solemn — quite different from the revivals that are so popular in the present day. IlsTo mourning benches were there for the seekers to exhibit themselves upon, but many mourning hearts 172 Autobiography of were liidingfrom the public gaze, in some dark cor- ner; and there, in the secret breathing of desire, were seeking after the Lord, *' if haply He might be found." The baptism of the twelve being postponed, because there was no ordained minister present, a messenger was sent to Ehler Stephen Stilley, request- ing him to come up and baptize the candidates at our next meeting. There was no other ordained minister, that we knew of, living in all that country. Elder Stilley was the pastor of the Bethel Church, and had served them as such for years before I moved there, and was well received. I was only a licentiate, and could not administer the ordinances of the Church. lie came at our next Church meeting, but seemed distant and gruff, and was unwilling to baptize the people. Ills reasons were that he had been afflicted, sometime before, with the ague, and going into the water might bring on a relapse, and that he felt too weak to perform the labor. These, and many other poor excuses, he made — such as per- haps no Baptist ever had been known to make before. The Church reasoned with him, stating that there w^ere now twelve received for baptism, and many more were expected ; as a very powerful work was oToins: on around us and in our midst, and he was the only ordained minister in the neighborhood that could baptize. As for the coldness of the water, or Elder Wilson Thompson. 173 the danger of his health, they never hud heard of any one being hurt by baptizing or being baptized, at any season of the year; and as to his physical strength, if lie thought there was any danger of that, I would go in and out with him, and do all the labor of raising the candidates from the water, and conducting them out and in. But, if any doubts were on his mind as to the experience of any of the candidates, he could have full opportunity of hear- ing them, either publicly or privately. After much persuasion he reluctantly agreed to perform the or- dinance, if I would lead them out and in, and raise them from the water. This I willingly agreed to do ; and so it was done. This was the first time in my life that I had ever seen or even thought of the possibility of ministers becoming jealous of each other, when the labors of one were blessed more than another; but I have suffered so much, since that time, on this account, that I have been made to tremble for the peace of the Church and the cause of God. I have suffered far more heartfelt trouble and discouragement, from the jealousy of ministers and their evil influences, than from almost all other causes since I have been in the ministr3\ Some preachers can not bear to have others even thought well of, and if any should show special respect for another, speak well of his talents, influence, knowl- edge in discipline, or in the Scriptures, this root of 17-1: Autobiography of jealousy will spring up as if they felt tliey were un- dervalued or slighted; and some way is sought to prostrate the one who they suppose stands in tlieir way. This is all of the flesh, and is a very hateful enemy to the social comfort of Christians, and es- pecially among ministers. They all have theit proper gifts and places in the Church; and in their place and gift they are of great use in the body. But when they begin to envy and seek to rise higher at the expense of some other's downfall, then they begin to destroy themselves, maim and afflict the body, and, perhaps, injure the usefulness of him they envy. Most of the divisions among the Churches originate, directly or indirectly, from this destroyer of the mutual comfort of the ministers, and of their influence among the members. The Church at Bethel at once perceived that tliis mon- ster was at \vork with the old man, and w^ell-knew there was no just cause for it. But such crowds of people, such warmth of feeling, and such ingather- ing of converts had never been under his ministry there ; and the tempter had seized upon all this to poison his mind against me and the Church. He stated, while there, that the earthquake had been very severe in the Big Prairie, below JsTew Madrid, and had bursted the earth to pieces, and that an old Baptist minister by the name of John Tanner, for- merly of Virginia, was now so old and infirm, and Elder AVilson Thompson. 175 unable to travel, the Church could not get him to come. The lied Iliver Association, to which we belonged, had resolved tliat less than two ordained ministers could not constitute a Presbytery to ordain a minister, and Elder Stilley was the only one we knew of in all our territory. The Church felt very desirous to have me ordained while there was an op- portunity, and they requested Elder Stilley to go with me and some of the members sent b}^ the Church, to Elder Tanner's, and they, by the act of Church, could ordain me. By hard persuading the Elder agreed to go. As Elder Stilley lived about thirty miles on our way, he said he could easily send on the appointment. The Church then called on me to go. I considered the conditions of things, and finally consented, and sent on my appointments by Elder Stilley. The first appointment was in Elder Stilley's neighborhood ; the next at Elder Tanner's. Brother Thomas Bull, the clerk of the (yhurch, was to go with me. The time came, and Brother Bull and myself went to Elder Stilley's. He had sent on the appointment, but began to frame many excuses about going. Brother Bull urged upon him to go, and said, that if be would not, then none of us need go, as far as the ordination was concerned, for there would be but one minister. The Elder seemed crusty and dis- tant, and in the morning he said, his horse had got 176 AUTOBLOURAI'IIY OF out and ho could not find him, and, therefore, could not go. A good riding horse was offered him, hut lie would not take it. Every means of persuasion Avas used hv several of his friends, hut to no effect. The friends inquired of me, what I should do. I replied: "My rule is, to fill all my a[)pointments, unless providentially prevented ; thei'efore, I shall go on." Brother Cotterall, a licentiate, and Brother Buh said, they would go with me ; hut Elder Stilley would not go. We started, and I filled all my ap- pointments: the first at a friends in Bohinson's Prairie, then next, at Matthews's Prairie, and from there we went to Elder Tanners, near New Madrid, arriving on Sunday. Soon after our arrival, a heavy rain hegan to fall, and finally, it turned to snowing. The wind hlew strong from the north, and the earth was quickly covered with a sheet of ice. On Mon- day morning, we started for home and got to Boh- inson's Prairie, where we stopped for the night. Tuesday morning was extremely cold, and we had ahout ten miles in the open prairie to ride, facing the wind. "We pursued our way until we reached a large hayou, ahout half a mile wide ; the road crossed it, but was now frozen over with a slick hard ice, strong enough to hear a horse. On each side of the road was a thick s-rowth of lhi2:s as hiirh as a horse's hack. AVe tried to lead our horses on the ice, hut mine was barefooted, and the other two were Elder A\^ilsox Thompson. 177 sraootli-sbod. Thoy it'll, and could not get up until we slid them to the shore. After trying every plan to no purpose, I told the old men, if they would stay on the shore I would mount my little horse and try to find a way through the tall flags ; and if success- ful I would return and help them over, for the flags were so thick, and the ice was so rough the horses would, not fall. I mounted into my saddle, and proceeded, perhaps, about twent}' or thirty rods, when, suddenly, my horse broke through the ice. I sprang from my saddle, and lit into the water, about waist deep, by the side of my horse, which was plunging, and could get no foothold tliat would bear him up. My feet seemed to be on a mat of the flag roots. The water being put in motion by the plunging of my horse, showed that the ice con- tinued no farther, and all around would shake like a quagmire, and seemed as if it were soft mud that was under the mat of flag roots. I was afraid to move my feet lest I should loose my sod, or tuft of roots. These roots seemed as if they could half hold up my little horse. Ilis feet would break through, and he would plunge, sometimes, nearly under the water, and then he would rise again. I still held the rein in my hand, and kept him back to the thick ice where he first broke through. I, finally, got him in a favorable position, and then I placed both arms under his breast. I made one mighty efl'ort to lift 178 AUTOBIOGIIAPIIY OF liim, just as he plunged forward, and succeeded in throwing him hackward on the ice, \vith his head toward the shore. The ice bore him up, and he liiy sprawling upoii it. I sprang on the ice again, and caught the bridle just as m}^ horse was rising to his feet; and, thankful for an opportunity to escape, I got back to the shore. I told my friends the ad- venture, in a few words. We had no means of making a fire, and there was no house for ten miles back, and that through the open prairie. I told them I should freeze before I could get half-way there; for I was as wet as I could be, and my boots were full of water, and 1 was covered with ice. I left my friends, and took my horse by the bridle, and walking on the edge of the flags, along the smooth ice, in the road, where my horse could keep his foothold, I succeeded in getting over. I then left my horse, and ran back, and finally, got both the others over. We then traveled on about a mile, when we came to another such lake. I went across on foot, and examined the sides, but found no chance of leading the horses over. I found a large hand- spike, with which I broke the ice, from one side to the other, and we led our horses over. It was four miles to the first house, and two of these were through a swamp. The rain had filled every low place, and the road was mostly covered with smooth ice, and on each side was a thick underbrush, matted with Elder AVilson Thompson. 179 raspberry briers; so we were coinpellcJ to follow in the road. The horses would frequently fall on the ice, and we . would be obliged to slide them to some rough place before they could get up. We, finally, succeeded in getting through; but it was now about dark, and we had two miles to travel before we could get to a bouse. I was now literally shielded over with ice, and I thought I should freeze before I could get to a fire. I tuld the old brethren, that I should now ride fast, and would stop at the first house. I then mounted my horse, and started, in a gallop, througb the dark, thick forest, and soon came up to a gate, in front of a cabin, wliere a bright light was shining. I got ofi' my horse but could uot stand alone ; I held to m}^ horse and the fence, and exercised my limbs until I could walk. I then started to the house. AVhen I reached the door I knocked, but did not wait for a reply, but rushed in. I saw at a glance that I had intruded too abruptly, for there was a number of ladies collected, to assist the lady of the Louse, who was at that time in the act of parturi- tion. I paused for a moment and observed : "Ladies, ni}' unpleasant situation is my apology for this abru})t intrusion. Is it not sufiicient?" They then invited me to be seated and thaw my clothing. As soon as my boots, pants, and socks were all thawed apart, I took ofi* my boots and socks, and emptied the water 180 Autobiography of out of my boots, and wrung my socks and drew them on again, and bid the ladies good evening, and went to my liorse, just as my fellow-travelers came up. We then went on two miles further, and stopped for the night. My clothes were full of water, and it had run down until my boots were again tilled. I sat by the tire, in this situation, for an hour or two, and then asked for a bed to b-e made down before the lire. ]My request was granted, and I lay down. In the morning, we were all surprised to find that my feet were only a little blistered ; not enough to prevent me from wearing my boots. The water in my boots kept the air from my feet, until they were warm, and thus drew the frost all out of the blood. A proper circulation was restored. Thus, through the special i)rovidence of God, I was safely conducted through this dangerous and severe trial. We pro- ceeded on our journey, but with much difficulty. We were often compelled to leave the road, on ac- count of the ice, which, in many places, blocked up our trace for several rods, and wind our way through the forest as best we could, until we gained the road again. We reached Baldwin's, in Tiawapit^y Bot- tom, that evening, and Brother Cotterall was at home. In the morning Thomas Bull and myself started early. Leaving the bank of the Mississippi, we had three or four miles to travel before we got to the bill. This was on the 8tli of January. When Elder Wilson Thompson. 181 about half-way, a severe sliock of an earthquake came on ; we sought as open a phice as possible in the timber, and dismounted from our staircrerinii* horses, who could scarcely stand up, and we, our- selves, found it difficult to stand. We could hear the screams of the people near the river, and the falling of houses; large trees Avere snapped otJ, and the boughs of others were lashing each other with fury, and old mossy logs were rolled out ot their beds. All this was from the great agitation of the earth, for not a breeze of wind could be perceived. These heavy shocks were often introduced by a sound like distant thunder, and then a roaring, like heavy wind, would come through the air, and, witk this sound, would come the shaking and convulsive Burges of the earth. After the earthquake had ceased we traveled on ; the temperature was a little moderated, but still it was very cold. We had much trouble in picking our way through the ice, but at last — cold and fatigued — we reached our homes that evening, and found our families well. The great work of the Lord w^as still progressing gloriousl3\ Saints were happy, rejoicing in the dis- plays of God's power and grace; young converts were singing the praise of their Saviour; while mourners with heavy hearts and downcast eyes were seeking solitude from the crowded assemblies, so that they could silently breathe the emotions of 182 Autobiography of their wounded s[)irits and burdened liearls, in the un- uttered prayer: "God be merciful to me a sinner." The earthquake had been so very severe in the the low lands about ISTew Madrid, that Elder John Tanner left and came to the high lands of Cape Girardeau, and stopped near by us, in the vicinity of Bethel Church. Elders Stilley and Tanner were both at our next meeting*. The Church called on them to ordain me to the gospel ministry, which they did in the usual form of prayer and the laying on of hands. Elder Tanner delivered the charge to me in a sermon on this text: " Simon, son of Jonas, lovest thou me?" All the brethren admired the sermon as an able discourse, and very appropriate to the occasion. I still remember many of his re- marks, and the general arrangement of the sermon. The call, " Simon, son of Jonas," he defined as a special call to him personally ; so special that it \vas by name. But as there w^ere others of the same name, Christ designated him as the "son of Jonas," from which the preacher argued the special call of the Lord's ministers, according to His eternal pur- pose, as well as the special call of all God's chosen people, to fill the various places assigned them in the Church of God. This question, "lovest thou me?" being thrice demanded of Peter, was not only to show the Lord's immutable purpose in the call, and to test Peter's confidence in him, and draw from him Elder AVilson Thompson. 183 a confession of his fiiitli in Christ's wisdom and per- fect knowledge of all tilings, even the secrets of the lieart and aftections — which every gospel minister must helieve and he willing to express on all proper occasions, and without which no man ought to he ordained as a minister; but it was also intended to imply a gentle admonition to Peter, and to bring liim to consider all his imperfections, and especially liis very recent denial of his Lord, and to cause him now to confess his love as the ground of his ready obedience to His command, as often and as solemnly delivered, " Feed my lambs." Every preacher, he argued, should love his Lord well enough to obey Him, feeding both lambs and sheep, even if lie got no money for it; nay, if it cost him all he had, and even his life beside. And the flock who were fed by him should remember that he had a right to his support from them. The duty of the Church was plainly laid down, and they ought not to neglect it. The duty of the preacher was liis own, and he should do it from love to his Lord, and if he loved his Lord he would also love the Church, and, therefore, he would cheerfully feed them with gospel truth. The lambs and sheep were both to be ted. He spoke of the relation of Christ and his sheep before /a /^ A — which apprehended this relation but did not create it; for Christ knew his own sheep equally as well when they wore wallowing in the mire of sin, as 184 Autobiography of Avhcn thoy were gathered into his visible fold. He saw some young men sitting at a distance by the root of a tree who were talking (the meeting being held in a grove, as the weather had become pleasant), he raised his hand and said : " Those young men at the roots of yon tree talking may, for aught I know, belong to Christ. If tlicy do. He knows them as His, although the}^ do not know Him. If they are His He knows them, and will, in Ilis own time, call them by name and lead them out." In speaking of the proper way to feed both the sheep and the lambs of the flock, he said that in old Virginia, after a dinner of meat and cabbage they took a oflass of milk for a dessert ; and if there were some who could not eat much meat they took the more milk. So the Epistles began with doctrine and closed with exhortations; and he thought it best for the flock of Christ to be fed with doctrine, well tempered with experience and exhortation. The youngest lambs love sound doctrine if it is bright with experience; and the older sheep love experience if it is according to sound doctrine. In this way all the flock will feed together. Error, when contrasted with the native beauties and richness of truth, only makes them shine the brighter by the comparison. Al- though forty-five years have passed away, and many sermons and other valuable things have gone from my memory, the substance of this sermon I still retain. Elder Wilsox Tiiompsox. 185 After the preaching wus over I baptized a number of willing and believing subjects. This was on the fourth Saturday and Sunday in Januarj^ A. D. 1812. Elder Tanner was then very old and very infirm. lie attended our next meeting, but was soon after confined to his house, and lived but a short time. I visited him often during his last illness, and he ulways requested me to sing the old song: "On Jordan's stormy banks I stand, And cast a wistful eye, To Canaan's fair and happy land, Where my possessions lie." Then he would observe : " K that word Jordan signifies death, and its banks the close approach to death, amid the storms of disease; and the words * Canaan's happy land' means heaven's holy abode, where the treasure of an immortal inheritance re- nuiins for the heirs of glory, then that is my song. For here I am on the stormy banks of death, and my eyes, full of faith and hopeful anticipations, are fi.xed on a brighter world by far than this. I long to possess that immense fortune — a house not made with hands, and unshaken by storms, which I must Boori go to inhabit. 0, the riches of the grace and wisdom of the God of love, to open such prospects to a poor old falleu sinner as I am ; and its being all of His grace, through Jesus Christ, renders it the more precious. I have ofcen tried to feed the lambs 16 186 Autobiography of and sheep of Christ's fold witli tliis food; but never was it more delicious than now, when I am so near tlie fountain-Iiead, with my eyes fixed on its super- lative glories." With many such remarks he would talk until his strength failed him; he would then close his ej'os and lie serenely calm fur a time. lie was a native of Old Yirginia, and for his zeal in re- ligion and his fidelity to the Baptist cause, liad been shot and imprisoned there before the Revolutionary War. He still had tlie lead in his flesh, and many scars upon him, from wounds he had received during the great persecution of the Baptists by the author- ities of the Colonial Church of England. He would sometimes show me those scars and bullet- marks, and tell me of the conflicts he and his companions endured; the suffering inflicted upon him in prison, and by mobs and bands of outlaws ; and how the' Lord had been their Ijclper through all these trials. I have been more particular to describe this robust and dauntless old man because he was one of those ministers of our order who had been sorely tried, and still he boldly preached the same doctrine, ear- nestly contending for the same faith which now dis- tinguishes the Regular Old School Primitive Baptist from all others. Through this one man we find our doctrine, for now more than one hundred years, still surviving the severe ordeal of guns, prisons, and mobs, which, in his early life, he was forced to pass Elder Wilson Thompson. 187 tlirougli, witli many others; and yet tliey stood tinu and undaunted advocates for the truth, and died in the assurance of the faitli which they preached, and for which they suftered. But to return to my narrative. I continued to preach from house to house, both diu- and night, so that I had very little time to work. I was poor, and had to work for ni}' family's support. Of corn I had raised a full supply, but I had to depend on day's work for all the other necessaries. I was now^ set- tling in the green woods, and all my chance for an- other crop was to clear my ground in the wild forest, and of course I had to work hard. I w'ould often work in my clearing by fire-light, when all around me was hushed in repose ; and often during these lonely hours, while my brush -fires were throwing a brilliant light around me, and the sound of my ax echoed through the solitary forest, my busy mind was engaged in the contemplation of the Scriptures, and the deep things of God revealed in them; and also on the visible glories of the Creator stamped on the bespangled firmament above me, and the earth and its productions around me. The changing but regular succession of the seasons; the day and the night; the cold and withering blasts of winter, wdien the chilled insects, beasts, aiul birds were hidden each in its close retreat away from the pelting storms that had stilled the songsters' cheerful songs and 188 AUTOBIOI.'KAPIIY OF clalled their bright eyes iuid brilliant plumnge ; and then of the warm sunsliine and the lengtliened days of spring, wlien they would again come forth with fresh animation from their winter's solitude, and with mellow, notes and clieerful songs seek the bud- ding pastures and opening flowers. And even the worms and reptiles would crawl to the warm sur- face, glad to leave their torpid holes in the cold earth. All these wonderful creations on the earth and the reflecting constellations in the heavens, ■whose liglit is the sun, I viewed as a type of the Church, or kingdom of Christ, and the revolutions Avhich its subjects were constantly going through. These meditations would so occupy my mind and en- tertain my thoughts that my labor seemed easy and the time passed swiftly and pleasantly away. The midnight hour would often find me still at work. This was my place of study, not like those who have private apartments, carpeted and furnished with all the necessaries of comfort; with books, maps, charts, etc., and a lounge for slumber. My study was either in my clearing, or by my little cabin hearth, with a light made from bark. I patiently read my Bible, and had none but God to make me understand it. Or, if plowing, hoeing, walking, or riding, my study was always at hand ; being portable, having no weight, and filling no space — it was always convenient when m^' mind was prepared to use it. Elder Wilson TiioMrsoN. 189 A small Bible, Rip[)Oii's Ilymn-Book, and Bun- yaii's Pilgrim's Progress constituted my library, and, lip to the time I was tbirty years old, I bad never read any otber books, notes, or comments on tbe Script- ure, ^fy reading was always very slow. I bad to atop frequently, and read it over and over again, so as to be sure I understood tbe writer's meaning; and tbeii I would carefully pursue bis arguments and illustra- tions, always trying to study but one subject at a time. Tbis bas always been my way of reading. Wben- ever asked for my opinion on any text, and could not at tbe time call up tbe connection wbere it stood, I bave always refused to give an explanation, at least any furtber tban a probable meaning. But wbeni bad tbe wbole connection and tbread of tbe subject on my mind, I would give my explanations witb confidence. On tbe general doctrines, pro- fessed and advocated by tbe Baptists, I bave no doubts of tbeir correctness and trutb ; nor bave I doubted for over balf a century. If I was as sure tbat I was savingly embraced in tliat system of grace, as I am tbat it is tbe only system in wbicb any sinner of Adam's fallen race can ever be saved, Iben I sbould never doubt at all. Tbe good work, before spoken of, continued about eigbteen montbs. I can only give some special sketcbes tbat occurred wbile I remained in tbat territory. During tbe revival I baptized four 190 Autobiography of or five liundred subjects, some old and some young, and some white and some black; but all professed to be sinners, and to trust in Christ as their Saviour. They renounced all hope and confidence in any work of their own, or abilit}^ to fulllll any condi- tions by which they could ever be saved. AVheii cver\^ other name, work, and plan had failed, tlieu they put their trust in Christ, male and female, black and white, and all were joined together and animated by one spirit, having been called in "one hope of their calling," and having "one Lord, one faith, and one baptism." The country was new and but thinly settled, but the cono-reorations were inmiense — day and niijht. I will here relate one event: Judge Green, a wealthy man, who had a number of negroes as Ins servants, and who was a very respectable citizen, but an avowed infidel ; who kept race-horses and was a great sportsman, had one servant whose name was Dick. Dick's business was to attend to the stock and race- horses, and especially to wait upon his young mis- tresses when they rode out. The Juds^e's daughters liad attended my singing school, and appeared to be inclined in my favor, and would frequently attend my meeting. Dick was always with them, and was so attentive and polite they thought very much of him. At one of our Church meetings Dick came forward, and related an experience that no one could Elder Wilson Thompson. 101 dispute, and lie \\ as received for baptism. The Cliureli pro[)()sed to send a committee to ask tlie Judge's couseiit for Dick to be ba[)tized. I told tliem I should not oppose the Church, but it was a course of conferring with liesh and blood that I could not find in my book; and I did not believe it was proper for us to ask an unbeliever, wliether a believer might serve and obey his Lord or not. If Judge Green or any other master, father, guardian, or husband came forward and offered an objection, the Church ought then to consider it, and act as duty should dictate under the circumstances; but for a Church to go to hunting for objections in the world, it would be rather strange if they did not find them. I, for one, did not feel willing to have anything to do in any such course. If objections were made I was then williuii: to 2:ive them all the consideration they mei'ited, and would labor to remove them. However, a committee was appointed, and they went to see the Judge. They reported, on their return, that he said Dick was his property, and he made them his witnesses to tell me that if I laid my hands on his property to throw it into the water, he would push the law upon me to its ut- most extent. When the report was made I observed to the Church: "So much for consulting the world and hunting for their objections. I should not have feared the laws of this free government, even here 192 Autobiography of in 11 territoiy, where ten years ago the liberty of conscience was not allowed. But, now, the Judge lias full testimony that I was forbid to lay hands on his property, or put it in the water, i^ow if I should tres[)ass I will be liable to the law." The next Sunday, when the others were baptized, poor Dick was not allowed to attend the meeting, nor for two or three months afterward. One Sun- day, when I was about to dismiss the meeting, I heard a call behind me. Looking out at the win- dow, back of the pulpit, I saw^ Dick holding up a bundle of clothes in his hand. Said he: "I want to be baptized." I told him to walk around and come in at the door. lie did so, and I met him before the pulpit. Said I: "Dick, what do you want?" Said he: "I want to be baptized, sir." "Has your mas- ter given you liberty ?" "j^o, sir." "Do3'ouwish to disobey your master? The good book says: 'Servants, obey your masters.'" "I got two mas- ters, sir; one is greater than the other. My great Master says to me, 'be baptized;' but my other master (Green) says, 'you shall not be baptized.' Kow, sir, I can not obey both; and I wish to obey miy greatest Master, and also to obey master Green in all things — when his commands do not forbid the commands of my greater Master." " Dick, do you not expect that your Master Green will whip you, if you are baptized?" "Yes, sir, but my great Elder Wilson Thompson. 193 Master says, 'Fear not him tliat can kill the body, but fear him that can destroy botli soul and bod^- in hell.'" *' Have you concluded, Dick, to lay your back bare to your master's lash, rather than disobey your Master in heaven ?" "Yes, sir; Master Green will not even kill the body; and I love my Master in heaven, and I want to obey him." "Well, Dick, the Church has received you for baptism ; so, if you are not afraid of your Master Green's whip, I am not afraid of his law, and I will baptize you." All this was said aloud, so as to be distinctly heard by all that were in the house. Though the house was crowded, all were as still as death. Dick's two mis- tresses were present, and heard it all. I turned round and said: "Can any one forbid water, that this man shall not be baptized?" Some of the brethren said, very low to me : " We fear you are running a great risk." I replied : "I am not afraid, for I believe the Lord has ordered this matter, and I have nothing to fear. *The wrath of man shall praise Him, and the remainder of wrath He will re- strain.'" I took up my liymn-book and said: "We will now repair to the water for baptism." The w^ater was near the house; and I took Dick by the hand and started the song: "Am I a soldier of the cross?" All the congregation followed, and many voices joined in the song; and then, with the usual ceremonies, I baptized him. As we came up out of 17 194 Autobiography op the water, I gave liini tlie right hand of fellowship, ill behalf of tlie Church, as a full member; and the brethren and sisters crowded in, and gave him their liands as a brother. His young mistresses went to the water and saw it all. The scene was solemn and deeply affecting. The young Misses Green waited for Dick to change his clothes, and to get tlieir horses. On their way home, they began to conjecture, as I afterward heard, how and what they should do in this matter. Said they: "We respect Mr. Thompson, and do not want father to trouble liim; and Dick is so ready at all times to serve us, we do not want him whipped." They, finally, con- cluded not to say anything about it, and thought, perhaps, no one else would, and so their father would not know of it, at least for sometime. All passed off quietly for several weeks, when one even- ing the Judge came home, apparently in a fine humor. He began speaking in very high terms of Dick, as a servant, saying: "Dick has always been one of my best servants, but for some weeks past he lias been better than nsual. The horses shine from his rubbing and attending them, late and early, and he keeps things in the very best of order. The girls concluded that this was the time to tell him about Dick. One of them said : " Father, we can tell you what has made Dick so much better of late." " What has done it?" said he. "Why, father, a few Elder Wilson Thompson. 195 weeks ago, we were at Bethel, at meeting, and Mr. Thompson haptized Dick; and they all had such a nice time, and Dick seemed so very happy when they all gave him their hand, and called him brother." ^' Did you see Mr. Thompson baptize him ?" " Yes, sir, we saw it all." " Well," said the Judge, " I wish to God he would baptize all my negroes, if it would make them all as good as Dick." Here ended the law-suit, the whipping, and all complaints about the dipping. Dick was again allowed to go to meeting whenever he pleased. His master provided him with good clothes, and all that was necessary for his comfort ; also a horse to ride, and allowed him to go and come when he chose, and to work when he pleased. When Dick's master was about to die, he put him under the guardianship of his son, who was to amply provide for all his needs. Dick remained the same obedient servant, but never failed to attend meeting. I saw him many years afterward, when on a visit in Missouri. He was then getting old, was well dressed, had his horse to ride to meetings and seemed to enjoy himself well, even better than if he had been set free — for he had all the liberties of a free man. Dick lived long a beloved brother in the Church, and an honored servant in his master's house, and respected b}^ all who knew him. Obedience is the path for the Christian, who should leave all conse- 196 Autobiography of quences with God, for then he will have nothing to fear. " To obey is better than sacrifice ; " but to take counsel of an enemy brings a snare. Another event, of a difierent nature, I will relate: During the time of this glorious display of the power and grace of God, and the manifestation of His Spirit, I attended Bethel Church on the fourth Saturday and Sunday in August, 1812. At one of our meetings a number of young converts came before the Church, and with great clearness gave evidence of the hope that was in them, and of their faith in the Saviour, and a willingness to obe^^ Him. They were all received for baptism, and it was a day of great rejoicing in the Church, and of deep mourning of many awakened sinners. The next day was one never to be forgotten by me ; and many others have reason to remember it. If I ever did preach, " with the Holy Ghost sent down from heaven," I think this was one of the times. The immense congrega- tion was bathed in floods of tears, and low^, smoth- ered sobs were heard from all the throng. After preaching we repaired to the water, and I baptized sixteen willing converts. I can give but a faint description of the joys of that day. Suffice it that I returned home full of comfort. I said to my wife : " Surely the Lord is good to us, and w^e can never forget His kindness. He is worthy of our highest adoration ; His mercy endures forever, and His faith- Elder Wilson Thompson. 197 fulness and truth can never fail; His promises are sure, and worthy of our implicit confidence; for He always fulfills them to His people, and their realiza- tion is like the dawning of heaven. He gave me an assurance of these glories before we left Ken- tucky. That induced me to leave the home of my childhood, and the loved associates of my youth, and the Church where I found my first home, and the much-beloved fathers and mothers in Zion, who tenderly watched over me in my youth, and in- structed me in my ignorance. And it was God who made you willing to leave your dear brothers and sisters, and parents dear, to take your lot with me in this wilderness. The assurance which He gave me that, I should see the very things that we now so fully realize, has sustained me through the sore persecutions that I have here endured, and the pri- vations we have sufiered. When I was about to leave this place for worldly gain, the Lord interposed and gave me a new intimation that the time was at hand, when I should realize all that I had antici- pated. IN'ow we are here in a strange land, among a half-civilized people; where vice and immorality have long reigned and predominated; but the wil- derness is destined to blossom as the rose. We now see the sun of righteousness shining, and we hear *the singing of birds, and the voice of the turtle is heard in the land ; the ransomed of the Lord are 198 AuTOBIOaRAPHY OF returning to Zion,' and the triumphs of reigning grace iind the all-conquering power of God are visible everywhere. Behold the wonders He hath wrought ! 0, how we should praise him ! " I thus continued until bedtime. I laid down, but was too happy to sleep for a time; finally, however, I dropped into sleep, and forgot my pleasing reverie. I awoke in the morning, shrouded iu a gloom as thick and dark, and agitated with as tempestuous storms, as can possibly be conceived of. I had lost sight of every promise, and every assu- rance that I had enjoj'ed were all turned against me. I believed that God had brought me there, and that it wa.s His power and grace that was so divinely dis- played in the reviving of the Church and the gath- ering in of His people; but I felt that I was only as a rod in the Father's hand, to be used for the benefit of His children; and as the rod was not a child, so when the Father had used it enough for the good of His children He throws it from His hand. I thought I was that rod and not a child, and the comparison was constantly before me; yea, standing between me and every promise and former assur- ance. I thouglit the Lord was now done with the rod, which I believed was myself, and had given me this signal that He would use me no longer. I had often doubted my call to the ministr}^ and the vital interest of myself in the Saviour ; but never before Elder Wilson Thompson. 199 had both been presented and sustained with such an array of argument. I went to my work, but found that I could do nothing. I woukl find myself stand- ing still, my eyes on the ground looking at the image of myself, as a rod in the hand of the Lord about to be cast away. I could not think of my work enough to keep at it. I resolved that I would never again attempt to preach. I went to the house to tell my wife the state of my mind and the resolution I had made. When I arrived at the house she wtus engaged at her washing. I stood by her for some time without speaking, and, turning to walk away, the tears bursted from my eyes and my laboring heart gave vent to its pent up sobs which choaked my utterance. My wife left her washing, and clasp- ing her arms around m}^ neck begged me to tell her the cause of mj- strange agitation ; but I could not speak to answer her inquiries. When I had recovered the control of myself, I told her all my feelings, and that I had resolved never to preach again. She labored to comfort and encourage me, but it was all in vain. At her request I went into the house and got my pen and sat down and wrote a poem of eighteen verses, descriptive of my condition and the oppressed state of my spirits. I have lost this poem, and as I can not remember it, will have to omit it here. I then proposed to my wife to take her sew- ing, as she had now finished her washing, and go 200 AUTOIilOGllAPIlY OF with me to my clearing. She consented and went with me. She sat down on a log to sew, while I hcgan to fell a small tree. I had chopped but little until suddenly these words came to my mind: "Be not faithless but believing." I dropped my ax, and stood silently pondering over the connection of that passage. I remembered that these were the words of the risen Jesus to the unbelieving Thomas, but the chain of the account I could not remember. I said to my wife: " Come, let us return to the house." As soon as we arrived I got the book and found the place, and examined the narrative, and thouglit I saw pretty clearly that this Thomas was a nominal disciple and not a true Christian. The thought that led me to this conclusion was what I found in the connection of the text, I saw that Thomas was not with the other disciples at the first appearing of Christ after His resurrection ; and that he was not of those to whom it was said : " Receive ye the Holy Ghost;" hence I concluded that Christ knew that Thomas only believed from the testimony of his nat- ural sight and feeling; for lie had said: "Except I shall see in His hands the prints of the nails, and thrust my hand into His side, I will not believe." On the next appearance of Christ, eight days after the first, Thomas was present and Christ invited him to have all the tests and natural evidences he asked for; and then informed him that there was no bless- Elder Wilson Thompson. 201 \ng to any man who believed from the testimony of tlie natural senses. But this was all the faith which Thomas liad, therefore it was no blessing to him. The text reads: " Thomas, because thou hast seen me thou hast believed; blessed are they who have not seen and yet have believed." l^o blessing for Thomas; he had seen with liis natural e^'es, and had by this natural, external demonstration, believed. But there was no blessing for such natural faith, but only to those who had believed without seeing. I thought Thomas was only an external disciple, and I of the same sort of a believer, and therefore the same words were applied to me. This view of the matter not only destroyed all the comfort that the words had first brought to my mind, but it seemed to confirm my evidences that I was not a true disci- ple, or Christian, but was only an outward one upon external testimon\% and was only used as a rod to correct the people of God. I can never describe the awful sensations that weighed down my spirits, and oppressed my disconsolate heart. No one could have made me believe at that time that I should ever preach again, or even attempt it, or think that I was any more than a nominal professor. I men- tioned this to my wife, but she argued that Thomas was a true disciple, and that the application of the words to me should give me comfort ; yet I could not understand it so. I went to the field of a brother 202 AUTOBIOGRAPUY OF who was plowing, and took my Bible with mo. I told him the state of my mind, and read the text, remarking that from the narrative I had found that Thomas, like myself, was only a believer from ex- ternal manifestations made to the natural organs of sense. I read the account to him. He then labored to correct my views and to comfort me, but in vain. I viewed all attempts to comfort me, or to apply one of the promises to my case, as "daubing with un- tempered mortar." I left the field and spent the day in the most aw^ful gloom and despondence. In the evening a message came to me with a request that my wife and I should come over to the house of the brother wdiom I had been to see in the field. The messenger said that old brother Bull and "wife were there to spend the evening, and wished us to come. I was impressed at once that the brother I had seen in the field had sent for old brother Bull to come and console me. I objected to go, assign- ing as a reason that I did not wish to hurt any one's feelings, nor did I wish to be plastered with " un- tempered mortar." My case, I thought, was beyond their reach, and I must bear it alone for none could help. I was only a rod, and no man could ever make anything else out of me. My wife insisted that I should go, and said : " If they can do you no good they will do you no harm." I finally agreed to go, to gratify her. Elder Wilson Thompson. 203 When we had gone into the liouse, and tlie com- mon salutations. were over, the old brother began to talk to me. Said he : " The evidences of your call to the gospel ministry are sufficient to dispel every doubt and silence every fear. The Scriptures tell us that if any go into that work wdiora the Lord has not sent they shall not profit the Lord's people. Your preaching, we do know, has been profitable to the Church, and I do believe that the Lord has a people here that are greatly profited by your minis- try. There is a young man in our neighborhood who was so powerfully arrested last Sunday" that he has neither ate nor slept since ; and I have heard of several others in much the same condition. And my errand here, in part at least, is to get you to make an appointment at my house for to-morrow nificht, and I will circulate it." Thus he went on talking for some time, without making the slightest allusion to any of my exercises or the state of my mind ; but continued to talk of the wonderful dis- plays of the Divine power and grace, so signally manifested in the Church and vicinity — how the lambs and sheep were fed and comforted, and espe- cially of the grace that was displayed on the previ- ous Sunday. lie, at length, paused and asked me if I would agree to fill the appointment. I knew that he had been told about my condition of mind and I bad resolved not to say anything about it; but now 204 Autobiography of I clianged my mind, and answered that I had made the last appointment I ever expected to make while I lived; that I saw myself to be a rod in the hands of God, and He had used me as he did Cyrus, Bel- shazzar, Judas, Pharaoh, and many others, for the good of His people, in various ways ; and after lie was done with them, for the fulfilling of his purpose, lie threw them away, just as the scatiblding about a building is useful in its construction, but when the object of the builder is accomplished it is then thrown away, as of no further use — it is not of the building. So a rod is often necessary for the good of the children, but when it has been used by the father sufficiently it is thrown away as useless. Now, I view myself as this rod, and God^ the father of the family, has used me in this way; but lie is now done with me, and is dropping me out of His hand. This, I think, I can clearly see, and am, therefore, done preaching; but I do feel glad that the family are in a prosperous condition. They all labored long and hard to remove my views, but to no purpose ; the image of the rod was so depicted before me that I could not view myself in any other light. He finally asked me if I \vould attend the meeting at his house the next evening, if he made the appointment. I told him that if he made aa appointment for me to preach I certainly should not attend it; "but," said I, " we have a Brother Ed- Elder Wilson Thompson. 205 wards, wlio preaches sometimes and exhorts fre- quently ; if he will agree to fill the appointment, and you make it for him, I will go. I am always will- ing to attend meeting, but I never expect to make another attempt to preach; I feel fully convinced that I liave no more of that to do." The meetinc: was appointed, and I reached the place about sunset. When I came near the house I heard many voices singing, and when I went into the yard I saw little groups of persons here and there. Some were young converts, telling w^hat the Lord had done for them ; some poor disconsolate mourners were sitting on the ground with tears in their eyes, with heavy hearts, and downcast spirits, while some of the members were pointing them to " the Lamb of God that taketh away the sins of the world," and to the promises lie has given. These things had always given me great delight, and even now I was glad to see it ; for I had no doubt but that the Lord was gathering in and comforting Ilis people. But I was not one of them, and felt like I was entirely alone, and no company for any one. I stood for a minute or two, looking around, but could only feel my disconsolate condi- tion. I entered the house, which was pretty well filled. The voices of praise were sounding sweetly \)\it I dared not join with them. I pressed through to the farthest corner of the room, and there I sat down, like a poor, lonely, disconsolate stranger. 206 AuTOBIOGRAniY OF Here I sat, condoling my unhappy state, until the time for preaching had come. The people crowded into the house, and Edwards stood by the door op- posite to me, at the farther end of the house. A a old Universalist preacher, whose name was Boyd (whose head was white with age, and who had a long white beard on his face, who Avould get drunk as often as he could get spirits to swallow), came pushing his ■way across the house, and sat down by my side. I took this to be providential, as I thought him to be the most like me, with the exception that I had al- ways preached the truth, though it was like Balaam, and I had never been a drunkard. My mind found many particulars in which we agreed ; yet I did not love or approve my compan- ion, but from my heart I pitied him ; indeed, my mind became much impressed with a deep sympathy for him, and all other deluded and false teachers; and, for a time, I almost forgot myself in the deep concern I felt for others who were preaching, wdien they were neither converted nor called to preach the gospel. Finally, my mind again returned to my own case, and again the great weight began to come upon me, w^hen, suddenly, the text: "Be not faith- less but believing," again rushed into my mind, but with a new light and power. Every doubt that had heretofore oppressed me was gone. I had no more doubts about Thomas, and I felt a full assurance Elder Wilson Thompson. 207 that I was a Christian also, and that I was called of God to preach His gospel. I felt that I could no longer be faithless. AVith these assurances the promises began to flow upon my mind, and I felt that I had nothing to do with my future state, nor should I dispute with the Lord about what was go- ing to become of me after death, nor in what way he cliose to use me here in this world. My busi- ness was all here now, and I should be actively en- gaged, and earnestly inquiring what he would have me to do — not troubling myself about the whys and wherefores — only to be sure the Lord required me to do it, and that was enough for me to know. The Judge of all the earth will do right, there is no un- righteousness with God, who " worketh all things after the counsel of His own will." I had been often disputing with Him about my little hope and little gifts; all those things now looked to me to be wrong. These things belonged to God, and He would do all things right. I thouglit then I should never again find fault with any of His ways. This was unspeakable comfort to me. I then felt as if the Lord had said to me : " Go thou and preach the gospel." I believe I never had a better evidence of m}- call to preach the gospel than at that time. Brother Edwards was still speaking, and I could scarcely hold my peace until he had finished. My mind was 208 AUTOEIOGIUPHY OF eo engaged with these heavenly conteniphitions, that I have no knowledge of what Edwards said, or the suhject of his discourse. My text under considera- tion was : " Be not faithless but believing." I clearly saw my error, in tlie application of these words to Thomas, and also to myself. The unbelief of Thomas was neither respecting his own personal in- terest in Christ nor his call to the ministry, but in regard to the resurrection of the identical body of Chi-ist. When the other disciples had told him that they had literally seen liim alive, in the same body as before his crucifixion, he was faithless; he could not believe that the body whose hands \vere nailed to the cross, and whose side was pierced with the spear, and then laid in Joseph's tomb was raised from the dead in the same identical form. lie thought the other disciples had not scrutinized him closely ; and he resolved not to believe unless he could see and feel that it was so. The Saviour well knew that men would rise up in after-times, deny- ing the resurrection of the body, and teaching that it was in some other body that the dead would arise; so He withheld this faith from Thomas in order to lead to a full and thorough demonstration of the identity of His body by the most conclusive testimony ; and to leave upon record an evidence to fortify the faith of God's people in the doctrine of the resurrection of the dead. It is the body Elder Wilson Thompson. 209 that dies, and if tliat same body does not rise tlieu tliere is no resurrection of the dead. This being a very important doctrine, it was necessary to estab- lish it by the strongest and most unquestionable evi- dence. The incredulity of Thomas led to just such an investii^ation of the matter as would forever si- lence every reasonable objection. When the Saviour said to Thomas: " Reach hither thy finger and put it in my side, and thrust thy hand into my side, and be not faithless but believing," Thomas doubted no more, but in language of confirmed faith cried out: *' My Lord and my God." Then Jesus said : " Thomas, because thou hast seen me" — that is, closely exam- ined the evidences of the identity of my body — "and believed " that this is, indeed, the very same that was nailed to the cross; so those who, in future ages shall read this when their faith is tried by false teachers, will find themselves blessed even as you are blessed, although they can not have the personal evidence that you have now. These views then seemed to me glo- rious, and I saw clearly the propriety of this evi- dence being external, and tangible to the natural senses. Such were my views of faith : as a gift of God, a fruit of the Spirit; and I adored His wisdom in be- stowing it in all its varieties and degrees, for the good of the saints, both collectively and individually. The wisdom, the condescension, the power, faithful- 18 210 Autobiography of ness and trutli of God, seemed unfolded in more glorious excellency, and in a brighter manner than I had ever before seen them. I date this as the time when I learned to " live by faith and not by sight;" before this, I lived by sight and feeling, and conse- quently was either in the garret or in the cellar. When my sight was clear, and no clouds to obscure my sk}", my feelings were high and I thought all was well. These feelings and flights are cheerful tilings ; but they are often of short duration. When the cold storms of life gather over us, then we lose sight of the sun, and darkness environs us, and we conclude that all is gone for ever, and unbelief pre- vails for a time, and Satan, the world, and the flesh, unite to weaken our hope, and hide all the promises from our eyes. Such trials of hope and despair had encompassed me, and still they linger to trouble my spirit. But from that time to this, a period of about forty-five years, although I have passed through deep waters of aflliction, sore trials and persecutions, many of which before that time I had not known, yet my confidence has been unshaken, inasmuch as I have, at all times, felt resigned to God's will : let my destiny in time or eternity be what it might, all things would be done well by Him. When Edwards closed his sermon, I arose and began to sing the hymn : '' When I can read my title clear to mansions in the skies," etc. As I sung I made my way through the crowd, Elder Wilson Thompson. 211 and as I passed, many otlicrs joined in the son^^, and some of the members who had known the previous state of my mind, burst into tears of joy, for they saw my fetters were now off. I reached the stand, and when the hymn was closed I read the text: "Be not faithless, but believing." After a brief statement of my trials of mind, I began speaking on the text; and such light and liberty in speaking, I believe I never felt before, and great was the effect among the people. I believe I never saw as many tears shed on any occasion. Saints and sinners, old and young, sat with flowing eyes, and deep sobs were heard. Soon after I had begun speaking, old Sister Bull arose from her seat, in a flood of tears, and caught me by my hand, and, without uttering a word, stood trembling and sobbing for a time, and again resumed her seat. This may be considered disorderly, but it had no eftect upon me, either to confuse or excite my mind; I was calm and well-composed. When I closed my discourse, the young man, mentioned by Brother Bull as being so arrested the Sunday before, came trembling and sobbing, and kneeling by the chair where I stood, cried out : " Pray for me, a helpless sinner." Immediately there was a general move in the house, and near half the people came and knelt before me. All were orderly and perfectly solemn. I stood silently looking on, until all was still. I then said : " My dear friends, you 212 AUT0I3I0(iKArilY OF request me to pray for you as helpless sinners. I am as poor and lieli)less a sinner as any of you. I can only pray for myself, or for you, when I have the spirit of supplication granted me. I can do you no good ; you must not think that my prayers can save you, or move the compassion of God. I am as poor and unworthy as any of you ; but I do know that there is forgiveness with God. While I am authorized to preach both repentance and remission of sins in the name of Jesus Christ, I feel willing to ask of God, in the same name, for the manifestation of that forgiveness to all of us, and, in accordance to His will — let us pray." After prayer, we sang God's praise in hymns and psalms. The season was solemn indeed; to many it was truly joyful, and to some a time of rending of hearts and not of gar- ments. I believe I learned more by that hard con- flict, and my deliveralice, than all my high excite- ment of pleasing promises. Still pleasant feelings are very desirable, but they are often of short du- ration ; and their lessons are not so deep and abiding as those we learn by painful trials : "Trials ra^ke the promise sweet, Trials give new life to prayer; Trials bring us to His feet — Lay us low, and keep us there." Another event occurred which will show something of the spreading of the gospel during that glorious Elder AVilson Tuompson. 213 work. There was a man of some attainments and learning, by the name of John Faroe, who liad taught dancing through the country sometime be- fore. He was riding thoughtfully through the forest, when he fancied that the wind, playing through the foliage of the trees, was whispering to Ilim of the being and wisdom of God. His mind became so deeply affected, that he, finally, took his wife and moved to Tennessee, in order to dispel his gloom; but, instead of removing his distress, it grew more weighty, nor did ho find an}- relief until he found it in the atoning blood of Christ. Then he, and his wife also, who had received like precious faith, were both baptized, and they returned home. They lived in what was then called "Caldwell's Settlement," on the river St. Francis, not far from a village called St. Michael ; about sixty miles from tlie Bethel Church. They came and joined the Church, by letter; and the man requested us to regard him and his wife as arms of the Bethel Church. He re- quested me to go down to his place, and, if possible, bring some others with me, and "sit," in order to receive and baptize members, if any should desire to unite with the Church. There never had been a Baptist preacher in all that part of the country, and he had not found a single Baptist. The Methodists and Campbellites were all the sects he knew of. He said that, a Methodist minister, by the name of 214 AUTOBIOGKAniY OF Thomas Wright, had a circuit along tlie river, and that was all the Protestant preaching that had ever been in that country. The Church adopted the proposition, and gave me the necessary authorit3\ I made an appointment, and Brother Faroe was to circulate it. When I set out I found the way was through a dreary uninhabited wilderness, having only a nar- row trace or path. I at last found the place after much difficulty. The appointment was at a mill in the vicinity of brother Faroe's. Here I was an en- tire stranger to every one, excepting brother and sister Faroe. Every eye was upon me. I was the first Baptist preacher many of them had ever seen. I felt very lonely under these circumstances, as at that time I was young in the ministry, and not ac- customed to going among strangers without friends with me. A considerable congregation had gath- ered, and I delivered as plain and pointed a dis- course, and as definite as I could. I then explained the circumstances which had led to that appoint- ment, and that I was authorized by the Bethel Church, of which I was a member, and which was located in the district of Cape Girardeau, to give an invitation to any persons wishing to be baptized and become members of the Bethel Regular Baptist Church. I added that if they could give full and satisfactory evidence of the hope that was in them, Elder Wilson Thompson. 215 I was ready and willing to baptize. But I would wisli all to understand, that the Baptists alone were by us considered a gos])el church, and theretbre they received none into their fellowship or coniiriunion, except on public profession of their faith in Christ, according to the doctrine of His grace. No proba tioners of six months, no infants who were sprinkled on the profession of their parents, nor any others but believers in Jesus Christ were received. There- fore all who joined this Church must renounce alliance with all other denominations. That they sbould treat all men friendly as men, but have no communion or fellowship with any but the Baptist Church of Christ; for they should look upon all others as the daughters of mystic Babylon. "I have been thus particular, as I wish to deceive no one," said I. " We wish to be understood to say, as did the Lord in reference to this ' Mystery, Bab- yk)n ' (if any of God's people be ensnared by her), ' Come out of lier my people, and be ye separated from her.' If any believe the doctrine I have been preaching this day, and feel the evidence of repent- ance, faith, hope, and a love for God and His people, who wish to walk in the truth, and desire to partake of the ordinances of His Church, come forward. You now have, perhaps, the first opportunity in your lives ot declaring for Christ; come forward, and we will hear you relate what you hope the Lord has done 216 Autobiography of for your souls." Four persous came forward imme- diately. All of them were Methodists; but they fully renounced Methodism, and gave satisfactory evidence of a Christian experience, and were re- ceived to be baptized the next day. On Sunday a powerful etfect was visible; many tears of repentance were shed, and great solemnity w^as manifested. The request for me to come again was so urgent, and my feelings were so enlisted, that I made another appointment, one month from that time. A new, large block-house had been erected in this vicinity, for the people to repair to in case of an attack by the British or Indians, as this was during the war of 1812, and the Indians had become so hostile as to compel the people to fortify them- selves. This block-house was to be used as a place of worship by all Protestant denominations, and the preference was to be to the oldest appointment. Mr. Wright had held his meetings there, and so had some other minister. My next appointment was to be at that house, and at a time not to interfere with any other. The time came on and I went to fill my appoint- ment. When I arrived I was informed that Mr. Wright had been there and preached in the block- house ; and that he had forbidden me to preach in it, saying that it was a Methodist meeting-house, and that he claimed it as such upon the right of pos- Elder Wilson Thompson. 217 session. The builders were priiicipully Methodists, and he had obtained peaceable and full possession of it, and he intended to hold it He said that I was an impostor, and that he was well acquainted with nij^ character as such, and that where I was known no respectable person would patronize me. I had come out there and plunged four of his members in the water, and had deluded them into a renunciation of all connection and fellowship with the Method- ists. I had preached false doctrine among them, and had broken their harmony. He charged me with having preached among them the doctrines of fatalism. Divine decrees, saints once in grace could never finally fall so as to be lost, for let them do what they might, thej^, by a decree of fate, must be reclaimed. This doctrine, he said, destroyed all vir- tue and good works ; and if it were true, he could take seven or eight of the old backsliders and storm Canada, for they were bullet proof and could neither die nor be killed until tliey were reclaimed. Such doctrine should not be preached in that house. After hearing all this I concluded to say but little, for I saw that the excitement was pretty high already, and I found that many, even some of his own mem- bers, and all others, were dis|)leased with his course, and the main proprietors of the house told me that I should have it at any time, and that I had as good a right to preach in it as Mr. Wright, or any other 19 218 Autobiography of man on cartli, and tliat I need suffer no fears, for I should not be interrupted. I went on with my meeting on Saturday, and four more were reeeived for baptism, and on Sunday I baptized them. These were also some of ^Ir. Wright's members. This ^vas a very solemn meeting, and the effect seemed so deep and so general, and the solicitude of the people was so urgent, and my own mind was so impressed with a sense of duty, that I agreed to attend tliem once each month for a time. At this meeting, while I was preaching, a man, who was supposed to be employed by Mr. Wright or his friends, arose and came to me, and in a loud voice said : " That is a lie. You are preaching lies, sir." He repeated this several times. I still con- tinued, seeming to pay no attention, or make any reply. Finally, a man who, it was said, was a justice of the peace, came and took him by the arm and led him out of the house. After preaching I stated to the congregation, that "I had been informed that Mr. AVright, the Methodist preacher, was very much troubled about my preaching in that block-house; and because the neighborhood had permitted him to preach in the house, he had assumed the right and control of it. If he had been favored with the use of the house through the benevolence of the people, he should have learned not to claim it as a Methodist meeting-house, and then try to prevent one from Elder Wilson Thompson. 219 preaching in it, who was invited by the same benov- oleut proprietors. My right was equally as good as his, and neither of us had any right except by the hospitable permission of the people who had built it. In regard to m}^ character I invited all, or any of them, to inquire of the most respectable people in the district of Cape Girardeau, and they could easily satisfy themselves. As to the doctrine that I preached, all would be satisfied, I thought, that it was the very reverse of that which Mr. Wright had rep- resented ; and as thc}^ had Bibles, and we both ap- pealed to it as our standard, the}" must examine and decide for themselves. As to the efiect of my doctrine, in destroying all virtue and good works, the course each of us had taken, in reference of that house, might decide that matter; for when I had accepted the kind invitation to preach in it, I had inquired when Mr, Wright's appointment was to be filled, and then made mine, so as not to interfere with him, or any one else; but, on the contrary, when he was invited by the same benevolent com- munity, he not only entirely claimed the liouse as a Methodist meeting-house, but, on that absurd claim, warned me not to preach in the house at any time. Any one might easily see where virtue and good works might be expected. It was true," said I, " that I did preach the gospel of the grace of God ; that lie so effectually saves His people, that not one of 220 Autobiography of them shall ever perish, but have eternal life. The Baptist people have always proved to be good sol- diers in the Revolutionary war; and in all other wars for independence and liberty, they have proved to be valiant and trustworthy, and even an old back- slider — if any such there be, who still believes the doctrine, would, no doubt, be a good soldier, and would do a valiant part either in the storming of Canada or in attacking the Creek nation of Indians. But still I very much doubt the estimate which Mr. Wright puts upon them; for he says, 'He could take seven or eight of these old backsliders,' which implies that he would be their leader and com- mander. The Baptist, being subject to those powers which are over them, would, no doubt, be obedient to their captain ; but, I fancy, Mr. Wright would be very much afraid lest he should accidentally get killed, by some roving bullet, that his God could not, or would not, control it, and thus die before his time. In this alarm I doubt if he would not order a retreat and run from the field of battle, and thus defeat his object, by throwing his backsliders into confusion. lie had better let them have a com- mander, who would fight under the banner of tlie Lord and of Gideon. Waving any further remarks, in reference to Mr. Wright and his course, and ten- dering my sincere thanks to the people of this vicinity, for the very friendly manner in which they Elder Wilson Thompson. 221 had received me (a stranger), and for the kind ofter of this house for our meeting, I would leave the subject, by submitting this proposition: * Seeing that unpleasant excitement is always the effect of such an opposition as Mr. Wright has made, and often occasions discord and strife among neigh- bors and friends; and as I have concluded to attend a meeting here, at least for some time, I would pre- fer holding it at some neighbor's house in the central part of this vicinity, and so end the strife, and allay the excitement. I am a stranger here, and jtrofess to be a subject of the Prince of Peace, and wish to have no share in the strife. I will await to see if any one feels willing to Oi>en his doors freely to admit the Church. If not I shall thankfully receive the tender of this house.'" A gentleman, an entire stranger, arose and said : *' I am not a member of any Church. I beg to say, liowever, that I live in as central a part of the neigh- borhood as any one, I believe; and I have as large a house as there is in this settlement ; and if it is too small, I have a barn that will hold a much larger congregation than this house ; and if that should be too small, I have a grove that is large enough, I am sure. I have also a convenient place for baptizing — in a small creek, in my meadow. I have a plenty to accommodate both horses and the people with food, and I tender it cheerfully at any time. You 222 Autobiography of are welcome to any accommodations I have power to bestow. If the neif^hbors feel willing to turn out and haul slabs from the mill and make seats for the l..eople, then I believe there will be nothing more needed to accommodate the congregation as well or better than here ; and to all this they are welcome as long and as often as they choose." Many persons said they would attend to preparing the seats, and all seemed glad of the offer. The brethren expressed the obligation they felt for the generous proposals, and accepted them. We continued our meetings at his house one Sat- urday and Sunday in each month, as long as I con- tinued in that country — until the Church was consti- tuted and had built a meeting-house. I baptized over sixty willing converts in his beautiful stream, and, although he was an inlidel after the order of Payne, yet he was always as kind and accommoda- ting as any deacon of the Church, both to me and the company. Here, in the house of this deist, we met from month to month, and many young con- verts related the dealings of God with them, and sweetly sung the praises of their King. The dea- cons of the Bethel Church came out with me occa- sionally and administered the Lord's Supper. This was an evidence to me that God, who caused the ravens to feed Elijah, and quails to supply the camp of Israel, could also move a deist to cheerfully invite Elder Wilson Thompson. 223 and bountil'iilly entcrtuin tlie persecuted people of God. A Methodist preacher refused them admit- tance to a puljHc block-house, in which he had no right or interest — only to gratify his malignant hatred of the truth. I never saw Mr. AVright be- fore that I know of, and of course no personal mat- ter could have induced this opposition. I have fre- quently been invited to preach in Methodist meeting- liouses, and sometimes at their private residences. But, in times of revival, when converts are coming into the Church of Christ, some of God's dear chil- dren have been caught in the devices of anti-christ. To these the Lord says : " Come out of her my peo- ple," and when the}^ begin to leave the daughters ot Babylon, and come to Zion, then we may expect the fire of persecution to flame against the truth and all those who love and preach it. I must relate one event which occurred at this deist's house : At one of the meetings several per- sons came before the Church and were received for baptism. Among them was an elderly lady, who said : " My friends, I regret that it can not be my privilege to be baptized, and become a member of the Church of Christ with you. I have long be- lieved that the Regular Baptists are the only true Church which Christ has on earth, and the doctrine they preach I believe to be the doctrine of the Scrip- tures ; they are the people I love in the truth, and 22-4 AUTOBIUGRAPIIY OF have long desired to be with them. I hope that I experienced the teachings and leadings of the Holy Spirit before I came to this country. I was tlica strongly impressed with a sense of duty to join the Church and to be baptized, but my husband, although he is as kind a husband as any woman need desire, yet he is of a stern and unyielding mind — he op- posed me in my religious impressions. I often la- bored to persuade him to consent for me to be bap- tized, but he would ahvays become angry, and said * he W'Ould not live with me anotber day if I did so.' I have a family of children, and in every other respect a kind and indulgent husband, and one, too, who amply provides for the family. But in this one case he would always become angry whenever I said anything to him about it; and so I concluded never to introduce the subject again. I studied very much about my duty as a wife and as a mother, and finally determined to trust to God, that He, in His providence, would open up a w^ay by which I could be privileged to follow Ilim, without violating His commands to me as a wife and as a mother. So, I have never mentioned the subject since to my hus- band. We finally moved to this Territor}-, and until you came here I had never heard of any Baptist meeting. I have attended your meetings, and heard the converts relate their experiences, and I have seen them baptized. I have heard you preach, and all is Elder Wilson Tuompson. 225 just as I believe. I desire to be with you all, but dare not consent to be baptized. I now have one request to make, and that is, that the Church hear me relate my experience, and if you can fellowship it as a work of grace, then suffer me to live under your watch-care, and if you see me doing wrong, which is so often the case, reprove and correct me, as you would a member, and allow me to enjoy fel- lowship as far as an unbaptized person can. I know I can not come to your communion table, nor have a voice in your proceedings, or even a name among you ; but I want your prayers, your friendship, your counsel, and watch-care, as far as good order will admit." We told her to relate her experience, which she did, to the full satisfaction of all. I felt 8ome very strange emotions while she was talking. I believed that God had enjoined on the wife and mother duties to her husband and her children ; but He had also commanded all believers to be baptized, and had made no exception to these positive orders. All things were under His control; and how could it be that one duty He had commanded should inter- fere with another? How was it that any of His people should be so situated as to be compelled to violate one of His divine injunctions in obeying an- other? ThisI could not reconcile. Still, I believed that there was a way by which all such seemingly conflicting duties could be removed. I believed that 226 AuTOBioaiiAPiiY of this woman was a true believer, and the command to be baptized was positive to her ; and I knew that wives were positively commanded to obe}' their hus- bands in all things. When she had tuld her experi- ence, I asked her if lier husband should now consent for her to be baptized, Avhether she would embrace it as a privilege and duty? Said she: " 0, yes, 1 would rejoice in it as such ; but I think there is no hope for tliis." I then inquired: " Are you willing that I should ask your husband for his consent?" She answered that she had no other objections ex- cepting that she knew her liusband's turbulent temper, and she feared he would abuse me. She added that she had not mentioned it to him for years, on that account. It was the only thing he had ever spoken severel}^ about, and wlien he became angry he was very severe. She did not want my feelings hurt; she believed he would insult me if I spoke to him on that subject. Said I : '' lie can not hurt my feelings on that matter. Wlien no objec- tions are made known, I never go to hunt for any. But in a case like this, where they are made known, I believe we should then do all we can to remove them; and I believe, if we strive lawfully we shall succeed. And now, if you are willing, I wish to make the trial." She replied that she was willing if I wished to try him, but I must be prepared to hear hard talk. Said I: "Will your husband be at Elder Wilson Thompson. 227 meeting to-morrow?" She replied that lie liad in- tended to eome. "Then,"siiid I, " say notliirifi: to him about this matter, but come early, and bring- a change of clothing, for I believe he will give his consent, and you will be baptized to-morrow without any opposition. The next morning they came earlj-. I had inquired of my host and others, and they ail agreed that he was a staunch deist but a warm republican — that is, a Jefferson Democrat, and al- most an enthusiast on the subject of a free govern- ment. My plan was adopted at once. They said if he got angry all was over; for he could not be persuaded, and would abuse and insult anybody. But when in a good humor he was one of the finest of men and the best of neighbors and citizens in the country, and, withal, a well-informed and wealthy man. I told my host that I should expect him to give me an introduction, as I had never seen him. lie did so, and I began conversation at once. * This," said I, "is a morning that promises a pleas- ant day for our meeting; and, under the auspices of a popular free government, that disarms the dispo- sition of tyrants and places us all under the protec- tion of the tree of liberty, men can now enjoy free- dom of conscience, of thought, of speech, and of the press, and be free to act in compliance with their own convictions of where and how they should worship God, or not to worship at all, as they 228 Autobiography of clioose. All are free from the 'established' relisiou of an earthly king, and an oppressive law-made clergy to override the consciences of the people — re- gardless of reason or the free volition of the mind and will." He replied that we were a very happy peo- ple at this time ; bnt we should watch well the wind- ings of the spirit of bigotry and despotism, for it was still lurking around us, ready to assume all the power it could possibly obtain. I then said that great as our religious and political liberties were, I believed there were some now in America, who would prefer to have their own opinions and specu- lations established by law, that so they might con- trol the consciences- of others, and dictate to them how they should worship and serve God, and what they should do in his service. He replied that all such despots could well be spared in this country ; and he heartily wished them all in Europe, under the iron yoke of some tyrant, until they could learn to appreciate the blessings of a republican govern- ment. The people, as they gathered in, crowded around us. We w^ere out in the yard, and we continued to talk until he became quite enthuaiastic on the sub- ject of the right of conscience, and liberty of speech and of the press. I heard him in this way until the yard was full of people. I then observed to him : "This day we enjoy the fruits of our free institu- Elder Wilson Tiiompson. 229 tions ; every man and woman can worship the God of the Bible, or of the Koran, or any other, or none, as he chooses, and in whatever manner he chooses. He can worship in public or private as his con- science dictates, and adopt any form or ordinance in his worship, that will answer the convictions of his judgment, and none to control or make him afraid. See the crowds that are now coming to this meet- ing — all voluntary; none to force or retard them in their attendance. There, in the house, the songs of vocal praise to God are sounding; here, in the yard, we are recounting the infinite kindness of God's providence in conducting us to the realization of our free institutions. I should be very glad to continue this very interesting theme, but the time for our worship is near, and I must defer a further pursuit of this subject until some other time. It gives me great pleasure to converse with a man who knows how to appreciate these blessings. As the duties of this day now call on us to leave this topic I will just say to you, in conclusion, that your wife came for- ward, yesterday, before the Baptists here, and gave full evidence of her faith and hope; and the Church gave her a hearty welcome to baptism, and then to a membership with us. It is always pleasant, in such cases, to have the free consent and cordial ap- probation of tlie husband, so that no disturbance or reflections should be made afterward, and as our 230 Autobiography of conversation has led to this point, I will ask your free consent to me to administer the ordinance of haptism to her, and the Church to receive her as a member. We hope to do all this by your free con- sent and approbation, so that nothing disagreeable may hereafter disturb the domestic comforts of your family. I take it for granted, from your political creed, and the very high and correct estimate which you and I place upon the rights of conscience, that you will make no objections ; but still we would prefer to have a free and full expression of your hearty consent. I therefore aw^ait to receive it." lie replied : " You have it, sir. She has always been a good and agreeable wife, and you and your Church have treated me with respect. You have my full consent to baptize her, and she has my approbation in being baptized, and the Church is at liberty to re- ceive her as one of their number, and I shall never oppose her in going to the meetings and filling her place, and following the dictates of her conscience, nor will it disturb the peace of my family." I re- plied : " I thank you, sir, for so full an expression of your cordial consent. It is always most pleasing to me, when I baptize a woman, to have the full, free, and universal approbation of her husband. You were an entire stranger to me, yet as our con- versation was so reciprocal that it seemed almost un- necessary to ask your consent; but I had intended Elder Wilson Thompson. 231 to do so, and our conversation led directly to it. I roji/ice in the assurance you have given me; and i hope, at some future time, we may have the pleas- ure of further acquaintance. I must now attend to the duties of the day." I then went into the house, fully convinced that none of the duties which God has enjoined on His people, do so interfere, that they can not be observed without one clashing with anotlier. If we can act consistently and do right in these cases, I believe God's commands are all consistent. This was a. day of very great power. After preaching was over we went to the water and there I baptized this woman and a number of others. One sister whose name was Kiggs, in this arm of the church, was afflicted with the jerks severely. She was sound in the faith and practice of the gospel. She said there was no religion in the jerks ; but if her mind became nmch excited, either on natural or spiritual matters, she was often taken with that strange exercise. If she was at meeting and was blessed with great enjoyment in bearing preaching, or in any part of worship, and the jerks took her they left her very dull, and spoiled all her comfort for that day. She considered it a real affliction and greatly desired to be released from it; but when it came upon her she could not avoid it. I believe I never saw her have them but once, then she jerked 232 Autobiography of backward ofl'licr seat, and her feet and arms played like drumsticks on the floor, as she lay in spasmodic emotions. She was the only Baptist I believe that I ever knew that was aiflicted with this strange disease. I have seen many of the IS'ewlights and Methodists in wonderful commotions with them, dancing, falling, jumping, and all such wild ex- pressions of excited passions. These people call such things religion; but this woman called it an aflliction that destroyed her religious enjo3'ments. While the glorious displays of Divine power and grace were spreading through this settlement, and to some extent on Bear Creek, Brother Johnson, from Turke}^ Creek, about twenty miles south-west of Bethel church, came in with his wife and son, and joined the Bethel Church b}' letter, and re- quested me to attend them monthly, and carry with me the authority to receive and baptize members there, as members of Bethel Church. This was called Johnson's Settlement on Turkey Creek. The Cliurch granted the request and I made an appoint- ment and went out there, and several members with me. I baptized two persons the first visit, and con- tinued my visits monthly until I had baptized quite a number in that new small settlement, where no Baptist preaching had ever been before. About this time a l)rother, Thomas Donahue, who had once been a member of a small Church below St. Genevra — Elder Wilson Thompson. 283 Ions: since dissolved — came to Betliel and joined bv relation, and some of the old members of Betliel having formerly been there with Elder Green, cor- roborated his statements. He also reqnested that I should come authorized to receive members and to baptize for the Bethel Church in that vicinity. This privilege the Church granted. The country was new and sprinkled with small settlements, so where then was any prospect of rais- ing a church in a settlement, the members, as they were gathered in, became members of the Bethel Church, with the understanding that if the Lord should prosper them and gather a number sufficient — all other matters agreeing, these arms or branches would in the proper time become organized as in- dependent churches. This last named arm had now only one member. I went there accompanied by some of the Bethel members. Several Baptists hav- ing emigrated to that part along the Saline, about forty miles north of Bethel, came and joined by letter; and some, like Brother Donahue, as the relics of the old church, were also received. That arm became quite strong, for the good work of grace soon became powerful in that settlement. I con- tinued to visit them as long as I remained in that Territory, which was about one year after that time. On the occasion of my last visit I baptized twelve. It was a time of Divine power; at the water especi- 20 234 Autobiography of ally was the power manifested. I never saw more soul-stirring manifestations of Divine grace than liere. I left crowds of people \veei)ing on the sand bar by the Saline Creek, who seemed to have no in- clination to leave the place. I visited all these set- tlements monthly : Caldwell's Settlement, sixty miles west; Johnson's Settlement, twenty miles south- west; and Saline Settlement, forty miles north. Goino^ and returnino^ I had to travel about two hun- dred and forty miles each month. I was very poor and not able to hire labor, and was just beginning in the green woods. Most of the people were new- comers and had nothing to spare, so I got nothing to help me. I had to work by day labor for provis- ions, at least for my meat and flour. I raised corn. I had to work hard at clearing and fencing my ground, and the building of houses and barns were all to be done by myself, beside all this traveling and preaching. I generally preached from two to four times a week in the bounds of Bethel Church, and often had to go on foot. My chance for opening a farm was very poor, but still I kept in good spirits. I felt that I was now fully realizing all that I had anticipated before I left Kentucky. The conviction that I was just where God had placed me sustained me; and when I was at home I did all that I could, day and night, in my clearing and building. The revival was still going Elder Wilson Thompson. 235 on about Bethel. All was love, jo}^ and peace in the Church, and some were baptized each month. The meetings were always crowded, day and night, wet or dry, cold or warm; and the songs of praise w^ere heard from the mingled voices of both young and old; and often in some retired corner, or on the back seats, could be seen the dejected countenances which indicated hearts heavily burdened with guilt and sin. While making one of my visits to Johnson's Set- tlement ni}^ mind became impressed that something was the matter at home. This impression grew so strong that after meeting on Sunday I started for home, and reached it sometime after dark, but found no one there. I put up my horse and went to Brother Randolph's. Here I found ni}- wife sick with a burning fever, and very much aftected in her mind. She seemed some better the next morning, and I took her home and gave her medicine, and her fever left her, but she continued to show increasing symptoms of mental derangement. This continued until she became entirely delirious. I was advised to liave her ride every few days on horseback. She was too much deranged to ride alone, and I would take her on the horse behind me, and ride with lier to prevent her from falling or jumping off when her paroxysms would come on, for they came by spells. The next Saturday was our Church meetini< at 236 Autobiography of Betliel. I took her to meeting, and my mother and sister undertook to take care of her. Ei^liteen, I tliink, came forward that day, and were received for baptism ; two w^ere rejected. About the time of calling for the reading of the minutes, for adjourn- ment, my sister came to the door, and luirriedl}^ called me out. I called for another to take the Mod- erator's chair, and i^n out, and found my wife in severe fits or convulsive spasms. She had several of them, but finally got better, and rode home behind me. That night she became entirely insane, and went into severe spasms, and continued in these con- vulsions all night. She bit her tongue and lips, and a spoon that I held between her teeth, and screamed so that she might have been heard a mile. The doctor came about ten o'clock the next morning. By this time she w-as so exhausted that she lay like one dead, except a fiiint pulsation and breathing, and occasionally slight symptoms of spasms. The doctor gave her some medicine, and in about thirty minutes she seemed as if awaking out of a deep sleep, and was perfectly calm and more rational. The people had been coming and going, to and from my house, all night, and I suppose there were more than a hun- dred persons present when the doctor came. Some- thing was said about the great disappointment of the meeting, in response to which the doctor said that as she w^as now clear of spasms, I might go with safety, Elder Wilson Thompson. 2o7 and he would stay, with sonic otliers, until I returned. 8lie heard it, and said slie wished nie to go, for she felt much better. I rode to the meeting-house, about one mile and a half distant, and found a crowd in the grove, for the house would not hold one-fourth of the people. I explained to them the condition of my wife, and that it had been a night of terrible anxiety with me. I spoke in tlie wa^' of an exhor- tation, for about twenty minutes, and then the con- gregation, in a solemn procession, repaired to the water, about twenty rods distant, and I baptized the eitditeen candidates and received them as members of the Church, by giving to them the right hand of fellowship. This was a very solemn and deeply af- fecting season. I left the large concourse of people singing the praise of God, and rode home, and found all about as when I left. My wife continued about the same for three days, and relapsed again as bad as ever, excepting the convulsive fits — they did not re- turn. The doctor told me that unless some speedy relief could be obtained slie must die. His medicine would not operate, and the only chance, he thought, was in the use of the warm bath. I ran about two miles on foot, and grot a hoofshead on mv shoulders and ran home with it. "When I returned the medi- cine liad operated, and the bath was not api»lie(L From this time her health gradually grew better, but she remained dehrious, and w^as so weak that she 238 AuTonrooii.vriiY of could not turn herself iu bed or raise lier hand to her head. She was gloomy, and yet, by times, very boisterous; slie seemed to have no reason, and was very determined. Sometimes no one but me could do anything with her; and she would not sutler me to leave her bedside for a minute, day or night. At other times she would not allow me to enter the house nor come in her sight. If anything crossed her will she would roll her head from side to side, and make a strange noise, and seem to be in great agony. She was not a large woman, and besides was so reduced that I could take her in my arms and carry her like a child to any of the near neighbors. Before she got strength to stand or sit alone she took a notion that the house we lived in had made her sick, and she must leave it. To pacify her I had to carry her to some of the neighbors', and probably after we would get there she would fret to go home, and I would have to carry her back again. As soon as she could sit on a horse behind me, I could not prevail on her to stay at home any more, but I had to go from one friend's house to another. She took a notion that victuals would kill her, if she ate, so we could get her to eat scarcely enough to sustain life. Finally, I got her to my father's, where she sunk into a settled state of melancholv and despon- dency; a gloomy despair beclouded her countenance and we could find nothing that would arouse her out Elder Wilson Thompson. 239 of this gloom. Slie persisted in lier fixed determi- iiaticm never to live another day in the house where she had heen taken sick. Mother and my sister could take care of her, and I left her with them while I attended my meetings. She at lengtli agreed that if I would build a house on my own land she would then go home and stay there, but she would not return to the house in which we had lived. She would not allow me to leave her one night to work at my house, so I had to travel seven miles every morning and evening to and from niy work. My hands had become soft and tender, and I went at the work so hard that I bruised them until they gath- ered with inflammation, and my left hand broke be- tween every linger and between my thumb and fore- finger: the sweUing ran up ni}^ arm to my body, and became full of purple spots and threatened mortifica- tion. I carried my arm in a sling, and as soon as I dared I worked with one hand and managed to get forward my house so that we could go into it. One of my sisters lived with us for awhile to attend to the house afi'airs, and take care of my wife. During these heavy afilictions my cow died with the murrain, and the wolves killed my calf. The friends were very kind to visit me during the worst of my white's afilictions; but having so much com- pany, for so long a time, all the provisions which I had laid in for my family were consumed. I had no 240 AuTOBIOCiRAPllY OF luonc}^, and no cow to give us milk, nor anything but potatoes, pumpkins, and corn. My only child was then about sixteen months old, and was taken sick soon after my wife got ill. I had many hard- ships to endure. As soon as I got my house so that I could live in it, we gathered our little household goods and went to keeping house again. I had to work for provisions, and then work in the green woods to clear and fence ground for corn the next season. This, with a sick child and a deranged wife, made my condition very trying; but still the good work of grace was progressing. This greatly sustained my mind. The Church in that new coun- try did not help me. They were thoughtless in part, and, in a new country, they had but very little to spare. I have always found that the Baptist peo- ple were more negligent in supplying their preach- er's wants, than any other order of people that I have known. There are some honorable exceptions, it is true, but they are few in the West and K'orth. In the South and East it is different; but where I have mostly lived and labored the Baptists do but very little, and that little is done by a few indi- viduals. Frequently the most wealthy do the least. I am sorry to record this ; but candor compels me to confess that, in this particular, the Western Bap- tists are far behind the gospel standard, and their ministers are generally poor men, and illy able to Elder Wilson Thompson. 241 spend their time in the service of the Church for nought. Yet they do go at their own expense, sometimes for weeks, without receiving one cent. Ohio and Kentucky do much better; but Indiana, considering its general wealth, is far behind any other State in the Union, as far as I am acquainted. But to return : At the time of which I speak, Missouri was a new country, and but few of the people, if ever so willing, were able to do much for me. I was beginning to make a farm in the green woods. I had no house, and not a foot of cleared land, nor any money to hire help — nothing but my hands and time to depend upon ; and I had niy wife in a weakly and partially deranged state. I had, moreover, two hundred and forty miles each month to travel, besides attending many other meet- ings about Bethel. The little time I had at home the ax was in my hand, plying it on the forest trees, often until a late hour of the night. The work of the Lord still went on, and I felt stimulated to action. At last I got a small comfort- able house and some out-buildings built, and I had a small field for corn and some pasture cleared and fenced. I had to carry the rails on my shoulder, for I had no team to haul them. Toung men, and young preachers especially, w4io now live in an im- proved country, can know very little of the hard triads and privations that I then endured ; but still 21 242 Autobiography of the work of the Lord, which prevailed to some de- gree, stimuUited me. Being advised by the doctor and my friends to travel with my wife, I resolved to try it, and prepared for it as well as I could. On the last day of July we started, in company with a Brother Hale and wife, for the lied River Associa- tion in the south-western part of Kentucky; resolv- ing that if she seemed to mend by traveling, I would still go on as far as to her father's. We came through Illinois, and crossed the Ohio River above the mouth of the Cumberland, and from thence to the association in Christian County, near Knox- ville, Kentucky. "We had meetings, frequently, on the way, at which I preached ; and also at the asso- ciation. After the close of the association I had an ap- pointment at a Mr. McKinney's, on my way. The house would not hold the people, so we repaired to a large horse-mill where I spoke to them. The meet- ing was solemn, but I know of nothing particular, save one event which I will relate hereafter. My wife and I still traveled on, for she was improving fast. I had many meetings on the way, and en- joyed the trip, without much trouble, until near Bardstown. Here my horse took the colic and died. I was then left to go on foot. I was lame with the rheumatism and had no money to buy a hoi-se, and was an entire stranger. I placed my portmanteau Elder Wilson Thompson. 243 on my wife's saddle, and took my blanket and sad- dle on my shoulder and walked on. We passed Bardstown and stopped at Elder James P. Ed- wards — son of the old Elder — the same young preacher before mentioned as living at Bethel in Missouri. He had left there and returned to his father's. He owed a man in Missouri fifty-five dol- lars, so I assumed that debt and bought a mare of him. After holding several meetings there we went on our way. Finally, we reached my wife's father's, in the vicinity of the old Licking Church, where we both had been baptized, and where I was first li- censed to preach. My wife's health and mind had again become good and I felt happy. I had many meetings at this Church and at Four- mile, and Twelve-mile Churchy and at !N'ewport, and in September I attended the North-Bend Associa- tion at the Dry Run Church. Here I met Elder James Lee, who I have before mentioned in this narrative. He seemed like a father to me. I thought I could perceive a tincture of Armenianism in some of the preaching, that I had never before noticed. After this association was ended I traveled with Elder Lee and wife up Licking to Falmouth, and through Paris, Cynthianaj and then to Pockbridge, holding meetings all the way. Here we had many relatives, and we held meetings, almost daily, from house to house and from church to church, at Pock- 244 Autobiography of bridge, Bald Eagle, Sbarpsburg; and tben over in Fleming County at Fox, Poplar Plains; tben at Stone Lick, Wasbington, Lee's Creek, and German- town ; tben down tbe ridge to tbe Flag Spring, Brusb Creek, Twelve-mile, Four-mile, and then at Licking Cburcb. After spending some days bere, I took my wife and we all crossed tbe Obio at Columbia, and visited tbe cburcbes at Clougb Creek, Duck Creek, Car- penter's Pun, and tben went to Brotber Jacob "Wbite's, on Mill Creek, near wberc Cartbage now stands. Elder Lee bad been persuading me to settle in Obio, but my mind was fixed on Missouri, wbere God had so wonderfully displayed His power and grace. But now, be and White both set in to per- suading me, and they changed my mind some. White named two cburcbes. Pleasant Pun and West Fork of Mill (Jreek, both of which were destitute of a preacher. They insisted that I should give them an appointment for these cburcbes on my re- turn, which I did. We w^ent on to near Princetown, Fairfield, tben to Middletowm, on the Big Miami, then to Post Town, and up to tbe mouth of Twin Creek, to where Elder Lee tben resided. From bere we had meetings daily around ; from Twin Creek to Cotton Eun, and Elk Creek Cburcb, and so filled the time very pleasantly. The congregations were b\rge and attentive, and solemnly aflected. Tbe Elder Wilson Thompson. 245 Church seemed to be in a travailing spirit. When my time was filled here, I left, and filled an appoint- ment in Hamilton, and then went to Pleasant Ran. Here I met a large assembly of people, and had a very interesting meeting. The next day and night we met large and attentive congregations at West Mill Creek. At these churches the interest became general, and the people were urgent for me to settle with them. My mind became deeply burdened and in suspense, for I felt so strongly attached to the Baptists in Missouri that I could not get consent of my mind to leave them; and yet the thought occurred that the Lord had a work for me here in Ohio. In this state of suspense I remained, unable to decide. The mind of the Lord was all I desired to know. The little property I had was in Missouri, and if I stayed here it must be lost ; for it would cost it all to go and get it. To stay in Ohio, I would have nothing to keep house with, neither bed, dish, nor spoon, and nothing to farm with, excepting the two horses. We had but few clothes, for we trav- eled on horseback and could only bring clothing to do us until our return. Having worn them from July to October they were now unsuitable for winter. How to manage I could not tell ; yet to know the will of the Lord was my great concern. I could not decide where to go, for two fields were now before me. I promised these two Churches that, if I did 246 Autobiography of not start to Missouri, I would visit tliem again ; but if I did go, I would write to let them know. We then returned to Kentucky to my wife's father's. She was then taken sick and was unable to travel, and winter was coming on ; so I was compelled to give up all ideas of returning home until spring. I, therefore, attended Mill Creek and Pleasant Run churches, monthly, through the winter. This was the winter of 1814. That winter was a season of great mental trials to me, from conflicting views of duty. I traveled and preached regularly through Kentucky and Ohio until spring, and still the same restless suspense harrassed me. I visited Mill Creek and Pleasant Run Churches, but was still unprepared to give them an answer. I told them that I would visit them in April, and then I would decide; so I left them; but April came and found my mind as undecided as ever. As I went to visit them, the thought came to my mind to look at the events as they occurred. T had no place there to make my home, nor anything to work with if I had. So I concluded to give no answer until the very last hour, and if Providence opened the way, without me or my friends seeking for it, that I would stay there; but if not I would return to Missouri. This con- clusion eased my mind, for it was followed by many Scripture texts such as these : " It is not in man that walketh to direct his steps;" "lie sets the Elder Wilson Thompson. 247 bounds of their habitation." I was much better satisfied than I had been since the fall before, for I felt that God, in Ilis providence, would in some way make my duty known if I would look for it, and passively submit the case to Him. I visited Pleasant Run, but nothing special presented. I refused to answer them, but told them that I would leave an answer with Brother Sorter, one of their members, before I left. I went on to Mill Creek ; still noth- ing took place to satisfy my mind. I left them in the same way, promising them also that I would give an answer to Brother Sorter, as I was going to spend the last night with him, near Springfield, now called Springdale. As Brother Sorter and myself were riding along the road between ^ew Burlington and Springfield, we heard the clattering of horses' hoofs behind us, and on turning round we saw a man on full gallop pursuing us, who motioned us to stop. He came up and inquired if we knew any one that wished to rent a farm, stating that he had one for rent if he could rent it now. He had intended to cultivate it him- self, but he now had a school ofiercd him. It was so late in the season he feared that all renters were supplied ; yet he could not take the school unless he could rent out his farm, as the next day he must give an answer whether he would take the school or not. I told him that I had been talking some of 248 Autobiography of moving into that vicinity, but I bad no plows to tend his farm with, lie replied that be owned a good plow, and that I could have it, or if I wished to buy it, he would take five dollars for it We went a short distance to see the place and found eighteen acres of good ground for corn, to be rented for one-third the crop; beside a good garden free, and a good plow cheap, if I chose to buy it, or I mio;ht borrow it. I looked at this as decidins^ the case ; so I took the farm and decided to settle with these churches. The farm was nearly central be- tween them. I set a day to be on with my family. A wagon was to meet me in Cincinnati and move me out. I returned to Kentucky and at the time appointed moved to my farm. The man that I rented of was an Irishman and an entire stranger to me, and had no knowlege of me or my situation. I have ever believed that this was providential. When I moved to this place a disease called "cold plague" was raging with mortal effect. Deaths were occurring around us daily, and I attended funerals almost every day for some weeks. I attended these two Churches, and they were kind and supplied me with provisions. I made harness from ropes and bark and hickor}^ withs, and made a cornhusk col- lar, and borrowed an ax and hoe, and so went to work and raised a fine crop of corn and potatoes. The Churches prospered well ; a gradual work of Elder Wilson Thompson. 249 grace prevailed in both these Churches. I baptized a goodly number and visited most of the bounds. I visited several of the Churches in Kentucky as well as in Ohio. After my crop was cultivated I started for Missouri. I crossed the Ohio river at Cincinnati and went up the dry ridge, and so on to Frankfort. Here I spent one or two days preaching, mostly at a church under the care of Elder William Hickman. Then I went to Elder Edwards's, and James P. Ed- wards concluded to go with me to Mislouri. I waited a few days for him to prepare for the jour- ney ; during the time I preached daily in the vicin- ity. We then went on our way. The weather being ver}^ warm my horse's back became so swollen that I found he could not perform the journey. One evening after I held a meeting, I stated to the people that if any one had a horse that they would ex- change for mine, they might make their own bar- gain, and that mine was a good, large, young horse. A man came forward and said he had a young gray horse that would suit me well, but he w^as out in the commons; if he could be found he thought w^e could trade. The next morning we all turned out to hunt him, and succeeded in finding him, and we traded even. The next evening my new horse be- came tender-footed, having no shoes on, so I stopped at a shop. The smith said if we would stay until morning he would shoe him, which we agreed to 250 Autobiography of do. We found him to be a Methodist preacher. The next morning I arose early and we went to the shop. lie soon began to inquire about a gentleman in Cincinnati. Then he asked if I had ever seen a snijiU book published by the advice of the Confer- ence. I told him I had read it. He then inquired if that book did not effectually refute the doctrine of predestination and election ? I replied that I thought it misrepresented it. The book w^as en- titled : "The Dagon of Calvinism; or, the Moloch of Decrees." I had not told him that I was a pro- fessor ; but I suppose that my answer about the book made him think that I was not a Methodist. So he began to abuse me as a predestinarian. He said that lie supposed I believed Christ to be a hypocrite, pretending to love the world when He only loved a few favored chosen ones ; and that the Holy Ghost was a Jack-d' -the-lantern, enlightening in spots here and there, wherever it could find one of the eternal elect. I told him I neither believed in such things, nor that it was becoming in any one to talk thus about these things. He then began a volley of abuse and ridicule. "When he came to a pause for breath, I said : " Sir, I will not talk on any subject, especially on religion in such a manner; but if you will define your point intelligently, I will sustain any doctrine that I believe to be scriptural." He said he w^ould do so, and quoted this text : " This Elder Wilson Thompson. 251 is the true light that enliglitciietli every man that Cometh into the world, whereby he might be saved.'* I then asked him: " Sir, do you name that as a prop- osition for discussion, or as a text for explanation ?" Said he: "I named it as a text you cannot get around, over, nor under." I said : '' I do not wish to go around, over, nor under any text in the Bible, but that one is not in the Bible; and unless you can show some valid credentials for making scripture, I shall have nothing to do with your spurious text." He insisted that it was Scripture, and was to be found in the first chapter of St. John. I said it was not there. He said it was, and if he had his Bible he could show it. I replied : '* There are several men now in the shop, and they have heard you quote the text, if one of them will step to the house and bring his Bible and show me the text; if it is in the language he has given, I will yield the matter." He answered : "If I do not show you that whole text in the very words that I have mentioned, I will shoe your horse for nothing." " Sir," said I, "it is a bargain." The book was soon brought ; he took it and read the text, word for word, as he had quoted it. " There it is," said he, " now, will you give it up?" "I will, sir, if it reads so, and you have not written there ; allow me to see it." Said he : " Do you think I can not read ?" "!N'o, sir, far from it; 252 Autobiography of I think you can read more than is written." " But," said he, " every word that I have now read is writ- ten." *' Let me see it," said I. He still refused. I told him he had said that he would show it to me, and I should hold him to his word. He then let me have the hook. I read it without finding the words " enlighteneth, whereby he might be saved." I told him this was his own make ; it was- not in the book. The other men read it as I did. He broke out again in a- torrent of abuse. I remained silent until he paused again. I then said if he would give me candid answers, I wished to ask him some ques- tions. He said I might ask him as many questions as I pleased, for, like Jeremiah and John the Bap- tist, he was sanctified from the womb, and had lived sinless, and understood all the Scriptures, and should be justified before God by his works. I asked him if he intended to shoe my horse for nothing, as he had failed to show me the text. He said, unless I paid him he would do no more at it. 1 told him that I intended to pay him, but there was one text which said: "All liars shall have their portion in the lake." This text I wished him to explain, and reconcile it with his saying he would shoe my horse for nothing, and then again that he would not. How did that agree with his claims to sanctification and a sinless state ? Here he gave another blast of vile ridicule. I listened until he stopped. I then Elder Wilson ThompsOxV. 253 said: "You have seen that I will not talk on reli- gious subjects either in an angry manner or in a ro- mance. Still, if you will be cool and candid, I will ask two or three questions." He said he would. " I will ask, then," said I, " Did Christ come into this world commissioned of God to save all Adam's race ?" He answered : " Yes, every one of them, and this was the work the Father gave Him to do." " Then, will every one of Adam's race be saved ?" He said they would not. *' Then," said I, "if the Father gave Him a work to do, and that work was to save every one of all Adam's race, and they are not all saved, and never will be, did Christ speak the truth or not when He said to the Father, ' I have fin- ished the work which Thou gavest me to do ? ' " He was at this time driving the nails in the third shoe. He paused a little, as if to prepare an answer, when, suddenly, he drew his hammer and hit the horse a full blow on the leg, between the knee and the fet- lock. This bruised the skin and the blood flowed freely. He then struck the horse two or three blows with the hammer on the ribs ; dropping the hammer he took up a large piece of split hickory timber, de- signed for ax-handles, and drawing it above his head with both hands, prepared to make a violent blow on the horse's head, as I stood holding the horse by the bridle. I told him to stop : " My horse is my friend, and I am far from home, and I do not wish 254 Autobiography of him injured any more." He said he would kill him. I replied : *' If you do you shall pay for him." Then he turned at me, and declared, in a boisterous tone, that he would break my head — the stick still drawn. He motioned several times to strike, and such threats and abuse as he uttered are seldom, if ever, heard. I stood holding the bridle, watching his eyes, to see if he should strike, to try to dodge the blow, but re- mained silent, while he went on with his abuse. He said that I was a horse-thief, and had stolen that horse, and he could tell by my looks. I said nothing until he became moderate. I then asked him to finish my horse's shoes. He declared that he would not, for he knew him to be a stolen horse, and that I was a thief, and had escaped from the penitentiary and was a worthless wretch, and I must now pay him for he would do no more to the horse. I told him that he had commenced shoeing the third foot, and had the last foot trimmed ; my horse was crippled, and I wanted him to finish his job. But he would not. I then talked mildly to him, saying that as he professed to be a sanctified and sinless man, and so calculated to be justified before God by works, I would ask him how many such works as these w^ould it take to justify him ? Should I be a thief, villain, or deserter from the penitentiary or anything else that he had accused me of, he had no evidence of it ; and he had treated me hudly as a stranger. Elder Wilson Thompson. 255 find I had behaved myself civilly in liis house and shop, and had given him no reason to accuse me of any such crime. But if he believed I was a horse- thief why not now arrest me and bring me to jus- tice, and let the true owner get his horse? If not, lie would be held as my accomplice. " You have threatened my life," said I, *' and abused my horse, and you send me ofi with my horse bleeding, and one foot shaved down until it is tender. How will it sound to have it said that a poor traveler came on the road and, without any provocation, the Rev. Thomas Taylor drew a club and threatened his life, abused his horse, and accused him of the blackest of crimes without one shadow of testimony, and all the while this Rev. Thomas Taylor claims to have been sanctified from his birth, lives sinless, and ex- pects to be justified before God by his works. What credit would accrue from all this conduct, either to the Christian or the reverend standing of this man of courage, with those who judge the tree by its fruits or the fountain by its 'stream ? I am now about to leave you, and never expect to see you again in this life; but, although I have been so badly abused by you, yet I wish you may receive the gift of true repentance, if it be the will of God. I wish you no harm, but after I am gone I hope you may think, reflect, and be forgiven." I then left him still ra.G^in.ir. AVe traveled on, and soon crossed 256 Autobiography of Grecii River. I got the other shoes put on my horse, and finally we reached Ked River Association and met the messengers from the Bethel Church — Thomas Bull and Isaac Shepherd. After the asso- ciation was over we all traveled on in company. As I traveled along a man by the name of John- son overtook me. He.w^as hunting horses, and said he would travel some miles on my way ; he believed he had seen me before. He asked me if I did not preach about a year since at McClinners Ilorse- mill, about a mile from where we were then. I told him I had done so. He said he was very glad that he had now seen me, as he was at that meeting, and had often thought since of one idea that he had un- derstood me to advance. He might have been mis- taken, but he had understood me to say that " Whatever is to be will be." I replied : " I suppose you did not misunderstand me. I surely do believe that proposition as self-evident. You must either believe that what is to be will be, or the negative, that what is to be wiM not be. is'ow which position would you take ? " He seemed confused, and soon after turned his horse into a by-path and left me. We went on and crossed the Ohio near the mouth of the Cumberland River, and thence through a part of Illinois to Eurthman's Ferry, tifteen miles above Cape Girardeau, on the Mississippi River, and thence into Missouri. Elder Wilson Thompson. 257 I reached my fathers, and found all well. I had almost daily meetings around Bethel Church, and I visited CaldwelTs Settlement, on St. Francis. This Church had been constituted during my absence, and they had built a meeting-house near the resi- dence of my old host, the deist that I have hereto- fore mentioned. From this place I returned to Bethel, and, after spending some days, I took leave of the Church and friends, after obtaining a letter of dismission from the Church. Father concluded to go home with me and view the country in east- ern Indiana. We started and traveled daily, until we arrived at home, w-hich we found deserted. By inquiry I ascertained that my wife's sister, who w^as to stay with her during my absence, had gone home on a short visit and was taken dangerously ill ; and they had sent for my wife and she was now in Ken- tucky. The next day I went to her father's and found her young sister convalescent. After two days* meeting we returned home. My father lived with us that winter. I gathered my corn, and then visited and preached around among the Churches. My wife and I gave in our letters, and became members of the Pleasant Run Church. Then I went with father to look at the country along White Water in Indiana. We trav- eled as far as the West Fork of White Water, and he, finally, entered one hundred and sixty acres of 22^ 258 Autobiography of land, on the waters of Indian Creek, near Miller's Mill. Durini^ this trip I had a number of meetings. This was my first preaching in Indiana. We re- turned home and bought a sixty-acre lot, on what was called the " Ministerial Section," in Symmes's Purchase between the two Miamis. The section so denominated was valued in eighty-acre lots, and leased for ninety-nine years, renewable forever; but subject to a revaluation at specified times. The prin- cipal w^as never to be paid, but the interest on the valuation of each lot was paid each year, and this interest was divided equally among all religious so- cieties living within that congressional township. The lot we bought w^as one of this sort ; it had been divided and but sixty acres were left in our lot. The interest to be paid annually w^as ten dollars and eighty cents. We gave one hundred and fifty dol- lars for the improvements, which included twenty acres cleared, a good cabin, log barn, and corn-crib. Wq divided the lot and father built a cabin on his part, cleared some more ground, and prepared to rer ceive his family in the spring. My brothers were to move with mother in the spring. I left my rented farm and moved on this lease. Here I lived about three years, during which time I cleared and fenced most of the lot. Father, about one year and a half after his family came, moved to his Indiana land, and I bought his Elder Wilson Tuompson. 2G3 shore. Going eastward I had to swim all the large creeks, such as Todd's Fork, Paint Creek, and Rat- tlesnake, until I came to Old Town, Ross Count}^ Passing this, I went to a ferry on the Sciota River below the mouth of Deer Creek, after crossing which I traveled through Piqua plains, Circleville, and New Lancaster, and reached the association. I had been wet most of the time, for the rain continued every da}^ and swimming the waters kept me wet. We had a very pleasant season, and though this was the first time I had ever attended this associa- tion, or ever been in this part of country, I formed many agreeable acquaintances — elders and breth- ren — many of whom were Germans; but they were tinctured with Armenianism. I returned home quite unwell. I became benumbed and lost the proper use of my limbs, and I had a slow fever, with chills. My feet would involuntarily fly up, for I had but little control of my limbs ; my strength de- clined rapidly ; my head ached and became very dizzy. Sometimes I would have three or four chills in one day. I was still about, and missed none of my meetings. My wife often caught my horse and rode with me, for fear I might fall ofi:^ on my way. I remained in this strange condition for some months, and at length I consulted a physician. He said I was broken down from overexertion, and that no medicine could restore me unless I would 264 Autobiography of stop either preaching or farming. He then directed me to take a handful of parsley tops and roots, and a handful of juniper berries, and put them into a jug containing a gallon of clear cider, to shake it well every day for ten days, then take a gill three times a day, and not labor during the time, and preach but moderately. I took his advice, and one gallon of this preparation cured me. After I had recovered I went to work, for I now had a wife and three children to support. During the time I was living on this lease I received in- telligence, through my brother, that my father was not likely to live. I started with all my family and reached his place about midnight, and found him already struck with death. He was calm and per- fectly in his right mind, and fully sensible of liis situation— he knew he was dying. His faith was firm, and his assurance unshaken. His tongue began to be stiff, but he talked as long as w^e could understand him. Just before daylight he breathed his last, in the unshaken and joyful prospect of a glorious immortality. After he was buried in the Indian Creek burial-ground, this being the Church of which he was a member, we returned home. Mother and one of my sisters came with us. When we came to the Big Miami we tound it rising fast; but we were informed that it could be forded. 1 took the three children on my horse, one behind Elder Wilson Thompson. 2G5 me, and two in my arms. I had no girth to my saddle and the water ran very swift. I rode before and the three women followed. The water was much deeper than we had expected, and some ot the horses swam part of the way. We all got wet to the waist, and the weather was quite cold for Oc- tober. We landed safe and felt that our escape was providential. Kot long after this I sold my lease, and bought forty acres of land near the little village of !N"ew Burlington, and the next spring I moved to it. Here I lived three years more. I greatly improved this little farm ; I cleared some land, repaired the fences and cabins, built a good frame barn and some other buildings, enlarged the orchard — altogether I made it a comfortable little home. I was requested to come and preach on a week day at Brown's Run, between Elk Creek and Twin Creek, as it was known that all my Sundays were taken up. Very few Baptist members lived there, and they had no church. Elk Creek Church was seven or eight miles distant one way, and Tapscott's meeting-house a little farther the other way. Tiie few members at Brown's Run, and down in the Miami bottom, about Banker's Mill, belonged to Elk Creek Church, then under the pastoral care of Elder Stephen Guard. I Tisited this neighborhood and preached at the house of John Lee, son of Elder James Leo, before men- 266 Autobiography of tioued. This was ii very solemn season. I had never preached in that immediate neighborhood be- fore, although I liad often preached within a few miles of it. I felt deeply impressed that the Lord had a people in that place, and that the time was at hand to gather them into His visible fold. After preaching two days and nights I made an appoint- ment in two weeks for two days more, and left many wounded hearts, and went home, some twenty-five or thirty miles distant. In two weeks I came again, and found such a large crowd of people collected that we had to go to the grove. The good work seemed general and powerful. I continued to visit them every two weeks, and preached two days and nights each visit — all on week days. Two stands were erected, one on the Run, near Lee's, and the other over in the river valley, in a grove, near a place called Post-town. We would hold the meeting one day and night at one place, and the next day and night at the other. These meetings became so large that it appeared like an association. Soon there were a number of rejoicing young converts, who greatly desired to follow their Lord and Saviour into the liquid stream. By request Pleasant Run, where my membership was, authorized me to baptize ap- proved candidates, with the consent of Elk Creek Church, and give each a certificate of their baptism, upon which, if circumstances approved, they might Elder Wilson TiiOxMpson. 267 be constituted into a Church, or otherwise could be received by neighboring Cliurches. The members of tlie Churches crowded to these meetincrs and I're- quently Elders Guard and Poineer were present. All these would be called together, and would sit as a Church, to hear the young converts tell tlie reason of the hope that was in them. All would welcome them to baptism. This neighborhood had been con- sidered rather on the rough order, and but very little preaching had been heard there. When this work broke out among them it made a more visible change than it otherwise would. Their experiences generally were very satisfactory. This work con- tinued from spring until fall, in which time many that lived more convenient to Elk Creek or Tapscott Churches went to them and were baptized ; besides, there were about sixty constituted into a Church, which was called Mount Pleasant — this Ciiurch yet remains. Their meeting-house stands on the hill bordering the large valley of bottom land be- tween Banker's Mill and Brown's Run. I will further describe this powerful work by narrating a few cases. There was a man named James Bowles, who, like King Saul, w^as a very tall man. He was an avowed atheist. Several years before this he bursted an overcharged musket, on a Fourth of July celebration, which tore off one of his hands at the wrist. lie came to one of the meetinors on the Run, 268 Autobiography of After preacliing we went to the water for baptism ; the coii2:ro2ratioii was inimenselv lari^^e. On one side the bank was perpendicular, and a large hornbeam grew on its verge and bent directly over the water. Along this tree, Bowles stretched his long body at full length. On tha opposite side was a gravel bar that sloped down into the water. Here I led the candidates down into the water, directly under where Bowles had stretched himself. The first that I took into the water was a young man named Samuel Lucas, and as I laid his body in the liquid grave, Bowles burst out crying, and quicklj^ turned to retreat ; but when he had faced about he found a dense crowd before him. lie pressed through, how- ever, weeping like a whipped child, and being a head and neck taller than any one else, every eye w^as fixed upon him ; but he never stopped until he got out of sight. After this he attended our meetings, but would not come into the crowd ; he preferred to seat himself by a tree, at a distance, and take out his knife and whittle a stick, in a hurried manner, during the services. At length his step-daughter came, and, with many others, was received for bap- tism. In the morning of the day the baptism was to take place he broke out in opposition to the im- mersion of the young woman ; talked very hard to his wife who was a member, and said he had resolved to attend no more of these meetings. This greatly Elder Wilson Thompson. 269 troubled his wife, who came on her way to meeting weeping. She said she could not pray for him, but she plead of all the members to pray for him. I told her that her tears were as much prayer as words could be, and that I believed this little bluster was probably one of his last bursts of opposition, and I should look for him at meeting even that da3^ The meeting was on the river, near Post-town, at a stand in the grove. After a large assembly had met and I was about to open meeting, I saw ]>owles coming on foot, and in a hurried walk. When he came near the outskirts of the assembly he sat down by a tree. I went on with my discourse. Suddenly he sprang to his feet and advanced with quick steps toward the stand. After coming about half-way he suddenly dropped down by a tree; his knife, as usual, was busily plied to a stick. He sat there but a short time, until he started up again and rushed to the corner of the stand, and dropped down again. Many persons were alarmed, and thought that he would attack me with his knife. I saw it all, but I had no fears. After I had closed my discourse we went to the river, near Banker's Mill, and I baptized a number of willing converts. The next day we met on Brown's Run at the stand. The crowds were gathering fast, and the songs of praise were swelling from many voices, when a messenger came, saying, that Mr. Bowles 270 Autobiography of wislied to see me out in tlie wood. I started to go out to him, but a number of my brethren opposed me, believing it unsafe for me to go to him. I told them that I should go to the man, doubting noth- ing; but if they were afraid of any evil design against me, they could follow behind until I ap- proached liim, and then, if Bowles would consent, I would give them a sign, and they could come and join us. He was sitting on a log about fifty yards from the outskirts of the crowd. When I drew near enough to see his countenance, I saw the plain index of a calm and gentle heart. I stepped up to him, with an extended hand, and asked him if he had a desire to tell me what great things the Lord had done for his soul, and how lie had compassion upon him? lie said, yes; he wished to tell me what an atheist had felt and seen. I asked him if those brethren who had followed me part of the way, and who would be glad to hear him, might join us? He said, yes; he wanted Christians to hear, and to tell him if they ever felt as he had. I beckoned to them to come. We all sat down on the log, and I told him to begin. He said, he had first been a deist, then an atheist, and believed there was no God, devil, hell, nor heaven, and, of course, no resurrection, except as matter was in con- stant progression, changing from one form to another. Under this delusion, he had long lived; but, of late, Elder Wilson Tuompson. 271 something had greatly troubled him, and his mind had become gloomy and loaded down with a weight, and he could not tell what it was about. On the day that Samuel Lucas was baptized, and just as he was immersed, he had such a view^ of the holiness, goodness, and justice of God, that all his atheism left him, and his sins and criminal rebellion rose up ill his view, lie then held up the arm from which the hand had been torn. "There," said he, " is the marks of my rebellion against the God of mercy." lie then spoke of his sense of guilt, of the justice of God in his condemnation, of his helpless con- dition, of his repentance, and sense of forgiveness through Jesus Christ; of the love he felt for Chris- tians, and his desire to follow Christ in baptism, and to live with His people; but he feared that, as he Lad been such a great and hardened sinner, they could not have confidence in him. I told him to come along and try them. He walked with us to the stand, and when the opportunity was given he I'elated his experience and was cordially received. A number of others w^ere also received. One young man, who had been raised a Lutheran, came and related his trials, lie said he could not read, but his mother had told him that he was once baptized, and that the Scripture said : " Cursed is he that is baptized over again." This had greatly troubled him, since he hoped he had felt the preciousness of 272 Autobiography of a Saviour, and wished to follow him in baptism, lie wished to know what that text meant. I told him there was no such text in the Scriptures, and if there were it could have nothing to do in his case, as he had never been baptized. " Sprinkling is not baptism,'' said I, " and even the immersion of an unconscious infant, is no gospel baptism; nor can any man administer gospel baptism without the legal authority of Christ. This autliority he has vested in the true Church, as the executive authority in His kingdom, to see to the proper execution of all His laws and ordinances. The proper authority, therefore, is indispensible to gospel baptism, and this no Lutheran has. So you need have no more trouble on that account. His mother, being present, became very angry, and rushed furiously through the crowd toward me ; but stopped and sat down before she reached me, and said : " My son is lost for ever for this dreadful act." Such is the effect of a false religious education. While this gracious work w^as progressing there was also a similar work going on at Pleasant Run. This good work spread on the north to Hamilton, and south to Mill Creek and Springiield, making many additions to those Churches, especially to Mill Creek. These were joyful seasons. Pleasant Run, adjoining the line between the counties of Hamilton and Butler, was a most favored place. Large numbers were added to that Elder Wilson Thompson. 273 Church. Tills work conthiued for about one year. In tlie fall I made a tour, by Lawrenceburg-, Madi- son, and thence to Maria Creek Church, situated uear Vincennes ; and thence up the AVabash Valley, Busaro Prairie, to Furman's Creek and Honey Creek Churches, preaching almost day and night in these regions. I made a tour to a Church on White River, and baptized four there, and then returned to Honey Creek. Here I became acquainted with Elder Isaac McCoy, who had just engaged in the " modern mis- sionary enterprise." He had established a Station and an Indian school, on Kaccoon Creek. At his strong solicitation I agreed to visit his Station and school. When the time came for my appointment T started in company with some brethren ; we went through Terre Haute, and from thence to the Station on Raccoon. When we arrived we found Elder McCoy sick of a fever, but he was beginning to re- cover. Elder Aaron Frakes, who was the pa>tor of Iloney Creek Church, went with us. After my ser- mon, as was their order at the Station, the oppor- tunity was given for the reception of members, when Corbly Martin, the teacher of the Indian school, related his experience and his doctrinal views. He was received, and I baptized him in Raccoon Creek, for Elder McCoy was not able to do it. After preach- ing at the Station, a few days and nights, we returned to Iloney Creek, and soon I started for home. 274 Autobiography of My uncle, Joseph Thompson, my father's brother, and his wife, and Gideon Long were with me. We came to General Allen's, at the east side of Fort Harrison Prairie, and from here we struck our course through the woods; sometimes we had a small trace and sometimes none. I, being a woods- man from my youth, led the way. We came that night to Mr. Ather's, at the three forks of Eel River. After this we had to camp in the woods. We found no settlers but Messrs. Lad and Whetsel at the bluffs of AVhite River, some twenty miles below where the city of Indianapolis now stands— all was a vast forest at that time. We w^ent on, camping in the woods during the night, until we came to Thornber- ry's, on Big Flat Rock, below where Rushville now stands. The next day we reached the settlement near Connersville, and from there to my brother Jeremiah's, and from there home. We found all well. During this tour I visited the widow of Elder James Lee. Lee had moved from Miami to Honey Creek, and had settled his family on new land, and died soon afterward. Shortly after my return home I received a letter from Elder Isaac McCoy, request- ing me to join him in his Mission ; to come to his station and go with him through the Indian tribes to Fort Wayne, to which place he thought of moving his station, it being more convenient to the Indians. This trip he purposed to make in January. Elder Wilson Thompson. 275 His solicitation took a deep hold on my mind ; for I had onl^' viewed the missionary scheme as being a benevolent plan for promoting the spread of the gospel. Whether or not it was a scriptural plan, I had not examined, nor once questioned. My mind became greatly impressed with the vast importance of preaching the gospel to all nations. And as these poor heathen savages were among ns, and we had their land, and had greatly reduced their num- bers, I felt that I would seize the opportunity' now offered for carrying the gospel among them. I soon made my resolution known to the Churches ; but I met with strong opposition from all the members. My house soon became crowded, day and night, with my best friends, often pleading, with tears in their eyes, for me not to go. They presented their own destitute condition, if I should leave them; and then they would point out all the horrors and priva- tions that I must endure in spending a life among these superstitious and cruel barbarians. Elder William Jones, whom I regarded as an able teacher in Israel, came, with several others, and stayed most of two days and one night. He labored hard to per- suade me to abandon the undertaking, but all to no effect. 'No one said a word about the enterprise be- ing wrong or anti-scriptural ; all seemed to admit that the wonderful movements, the zeal and perse- verance now so suddenly and so simultaneously 276 Autobiography of springing up, in the United States and Europe, did surely give some strong indications that the time was at hand when the gospel was to he preached to every nation. All this was admitted, hut I must not leave them to engage in this work. This, I thouglit, looked selfish in them ; for if the time had come for the gospel to he preached to those heathen people, some one must go and preach it, and I he- lieved then, as I do now, that God fixes the field of labor for each of Ilis called ministers, and in that place alone will they be profitable. And when He is about to move one of His ministers from one place to another, circumstances and impressions will open up the way. My mind was not decided, as yet, as to whether I should finally engage as a missionary or not; this should depend on my impressions and their evidence respecting my duty as presented to my mind. I must be satisfied what was the Lord's will, and that should govern me witliout regarding caseor toil, privation or plenty ; and for this knowl- edge I was seeking and praying, fully believing that God would direct me, for I was submissive to His will. This I told to all that talked to me. My con- templated winter tour to Raccoon Station and thence through the Indian tribes in the Wabash Valley, and so on to Fort Wayne, where Elder McCoy designed a location, would probably show, by the next spring, what the prospect of success was, and what the path Elder Wilson Thompson. 277 of duty would probably be. I met their arguments on privations and hardships by saying: "I was born in the new settlements of Kentucky, which the Indians called the ' bloody ground,' in the year 1788, and I had been raised to the use of the rifle ; the chase of the deer, the bear, the panther, and other wild animals, was the sport of my leisure hours ; I had learned most of the habits of the Indians, and was used to camp life ; I was a woodsman that could not lose my compass, and I did not know but the Omnipotent Disposer of events might have been superintending my educa- tion in the forest as a college far more suitable for an Indian missionary than any school of science could be. These matters time would doubtless de- velop." I further told my friends that I hoped to be found submissively waiting and observing the openings of Providence ; prayerfully seeking for wis- dom to understand them, and for the leadings of the Holy Spirit to guide me in the right way that I might not go astray, for " it was not in man that walketh to direct his steps." Under these circum- stances I made every arrangement to start. I had my horse shod, and all in readiness for the next ^Ion- day morning, and this was Saturday, the church- meeting day at Pleasant Run. I had bid the other Churches "farewell," atid to-day I bade this Church "farewell" also, but expected to meet them again 278 Autobiography of on Sunday. I started home alone on foot, and as I was walking fast and in a thinking mood, suddenly these words came to my mind: "Who hath required this at your hand?" It thrilled through my whole frame and set me all of a shiver. I stood motion- less, except a shaking from head to foot, with eyes bent toward the ground. I could not answer the interrogation, but this inquiry started calmly in my mind: "God ^ worketh all things after counsel of His own will ; ' if He intends to send the gospel to the Indians, or to any other heathen nation, lie has not only fixed the time for it but has arranged the system. And have you the evidence that this is- either the time or the system which He hath ap- pointed?" I saw myself on the verge of a preci- pice, and, like a blind man, was about to leap, I knew not whither. I stood without moving hand or foot, and trembling with solemn awe! In my mind I said: " Lord, shall I know what thy system is and whether this is it or not ? O, Lord, teach me, and let not my feet be taken in the snare of the crafty." The reply to my mind was quick and sat- isfactory : " 'AH Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly fur- nished unto all good works.' Search it carefully and you will find the Lord's plan." During all this time Elder Wilson Thompson. 279 I stood like a statue in tlic road. It seemed to me tliat I must have stood there half an liour without raising my eyes from the ground or moving a limb. I often look back to that time as the most solemn period in all my life. When the last-mentioned test came so forcibly to my mind I was fully satisfied that this new system of missions Avas of human origin. It was new, and I knew but very little about it; but the text relieved me, by fully convinc- ing me that I would find the Lord's plan plainly set out in the Scriptures. My trembling left me at once. I felt calm, but still I was anxious to discover the Divine system for the spread of the gospel among the heathen. I proceeded homeward with my mind at ease, and I have never felt that sort of mission fever since. I got home and every hour of time that I could spare was devoted to this subject. The next day I published a renewal of all my ap- pointments at the three churches, and that I had abandoned my journey, at least for the present. I read the commission which Christ gave to His dis- ciples with close attention, and found it definite, special, and limited. Definitely : " Preach the gos- pel ; " not anything else, but the gospel alone. Specially : " In all the world," and " to every crea- ture;" not to the dead nor to those in purgatory and hell. It is limited : " Teaching them to observe all things whatsoever I have comnianded you," and 280 Autobiography of nothing more. Here is the boundary line in teach- ing; teach all, not a part, but " all things whatso- ever I have commanded you." Xo more than what Christ had commanded them were they commis- sioned to teach to any one; therefore those w^ho teach such things as are not commanded by Christ go be- yond their commission, and are rebels against the King of Zion, and prove themselves impostors and not the ministers of Christ. This great and well- defined commission, as given by Christ, was also given to special characters, not to any or all pro- miscuously, or to any who chiim it, but exclusively to His disciples." A disciple is one who is under the government, instruction, and tutelary discipline of a teacher, whose lessons, commands, and instructions, the dis- ciple is bound to obey and observe strictly. To these disciples, and such as these only, did Christ give the commission, showing them the obligations they were under to obey strictly and faithfully all they were to teach, and then to stop where His com- mand stopped. This being an arduous and responsi- ble work. He fortified them by declaring that all power, both in heaven and earth, was in His hand, and that He would be with them through all their course, in the trials and aflflictions attendant on th© discharge of this commission. To 3up[)ly them with the proper spiritual gifts for their work, the Elder Wilson Thompson. 281 Holy Spirit was promised tlicm ; and tlicy were not to enga2:e in iLe work until they received those gifts, which would not be until he was glorified. Then the Comforter would come and abide for ever with them, and bring to their memory all things that lie had said unto them, which things they were to teach all nations to observe. Christ was a Bap- tist, and Ilis disciples were Baptists. John the Bap- tist, who was sent of God to baptize with water, re- ceived his authority from heaven and not from man. He baptized Christ and, perhaps, all His disciples. Christ perpetuated this ordinance by tlie commis- sion given to His apostles; and He told them to tarry at Jerusalem until they were " endued with power from on high," and then they were to begin their mission. This endowment they received on the memorable day of Pentecost, which may be re- garded as the day of the inauguration of Christ as Xing of His visible kingdom. His Church on that day began its administration as the executive au- thority of that kingdom. The apostles then re- ceived the requisite gifts for their work, and the evangelists for theirs, and all pastors, teachers, and exhorters, and even lay members, received theirs. This was the Church the Lord added to daily, such as he would have to be saved. This was a Baptist Church or, at least, a Church composed of believers who were all baptized. Peter had commanded : 24 282 AUTOWOGKAPllY OF *' Be baptized, every one of 3-011 ; " then " they that ghidly received His word were baptized." These were added to the hundred and twenty disciples, making about tliirty-one hundred and twenty in aU. Peter, standing up in the midst of the multitude, referred to the prophecies of Joel and David, to prove that this day, with the events then transpiring, were mat- ters of prophecy, in attestation of the exaltation of Christ as a king at God's right hand. But no prophet that I could find, in speaking of this day or its events, had ever spoken of it as a day in which even one dead sinner would be quickened to spiritual life; but they had all spoken of it as a day in which the Lord would pour out His spirit and its gifts, upon His servants and upon His handmaidens, and they should prophesy, and there would be signs and wonders in earth and heaven, and dreams and visions amono: the vouns: and old of Zion. These were the blessings spoken of in connection with this day of Pentecost. So the events of the day corroborated the prophecy, for the Spirit was poured out upon God's people abundantly. The hundred and twenty disciples, who were in waiting for this outpouring of the Holy Ghost, made the first class of attendants; the second class were those devout men from every nation, who had been taught the folly and idolatry of the heathen nations, and, under a thorout>-h conviction that the God of the Hebrews Elder AVilsox Thompson. 283 was the true God, had abandoned their native lands and national religions; and, as proselytes to Juda- ism, were dwelling at Jerusalem, where the law, and the prophets, and the psalms were deposited, and where these oracles of Jehovah were read and ex- pounded every Sabbath cjay. The rabble of unbe- lieving Jews constituted the third class, which, per- haps was the most numerous. The Spirit came visibly as cloven tongues of fire on the first class, and then Fetpr arose, full of the Holy Ghost, and began his work by teaching the devout proselytes to understand the prophecies of Joel and David. He proved the r3surrection and glorification of Christ, and sjiowed that this outpour- ing of the Holy Spirit, which they now both saw and heard, was the fulfillment of the promise which Christ made to them, and for the fulfillment of which they, according to His command, had been tarrying at Jerusalem. When Peter had thus clearly answered their previous inquiry : " What can these things mean ? " these devout men were pierced in their hearts, and with a full conviction of duty, and an unerring willingness to obey and per- form all that this exalted King might require of them as His subjects, thej^ cried out to Peter and the other of his associates: "Men and brethren, what shall we do?" Peter replied: "Repent" — that is, leave Judaism as you formerly left heathenism, " and 284 Autobiography of be baptized, every one of you," openly putting on Christ as your Saviour, as your King and Lawgiver, "and you shall receive the gift of the Holy Ghost. Then they that gladly received the word were bap- tized." Here I saw a sample of the mode of bringing into the true visible Church or kingdom of Christ, His people of all nations. No moneyed board, nor any- thing in the least resembling the present modern missionary enterprise, or any of its kindred institu- tions. I read on — still more and more confirmed. Peter's mission to the house of Cornelius, another devout man, whose prayers and alms had come up before God as a memorial, and to whom God sent an angel, who directed him to send to Joppa for Peter; and, in the meantime, Peter, by the vision on the house-top was supernatural ly prepared for this event. So far from Peter being sent by any board or society, the church at Jerusalem really called him to account for going to Cornelius. I still read on, more and more, delighted with God's plan and its success, as its glories and systematic harmony opened to my mind. When I came to the conver- sion and call of Saul, and read his apostolic or mis- sionary commission to the heathen, I found the whole divinely-arranged plan fully and practically exhibited. The contrast was so obvious in every point as to show clearly that they could not both Elder Wilson Thompson. 285 be from the same source. If the plan ado[»ted by tlie apostles, by which Paul was sent forth to the lieathen (Gentiles) is Christ's plan, then the opposite (the modern plan of missions) is antichrist's. Paul was sent directly by Christ; the modern missionary is sent directly by a board of missions. The field of labor for Paul was specially pointed out by Christ ; the field of labor for the modern missionary is spe- cially pointed out by the board. The support and defense of Paul was Christ alone, who said : '' I have appeared unto thee to make thee a minister and a witness of the things thou hast seen, and those in which I will appear unto thee, delivering thee from the people and the Gentiles, to w^hom now I send thee." And Paul, referring to this sure sup- port said : *' Having received help of the Lord, I continue unto this day, witnessing to both small and great none other things than those which Moses and the prophets did say should come." All show- ing that Paul's commission and supplies were am- ple. The modern missionary goes forth under the pledge of the board, and is constantly complaining that his treasury is exhausted. Paul's mission was successful, and his supplies were abundant. The modern missionaries never have enough, but are con- stantly crying "give, give !" Paul's success was so great that in a few years he liad planted many Churches through Asia, and we hear of him going tlSQ Autobiography of to France and Spain, and historians say that he once- visited London — and he said he preaclied the gospel to all nations. All these Churches were flourishing, their memhers were all called in one hope of their calling, and they were one body and one spirit. They had " one Lord, one faith, and one baptism, and one God and Father of all." The modern mission- aries have such poor success that ^vith the thousands sent out, and the millions of dollars expended, very little has been done ; perhaps not even one well or- ganized gospel Church is to be found as the fruit of their labor. So far from Paul being sent out and supported by the saints at Jerusalem, he raised money in the churches which he planted among tlie Gentiles, and conveyed it to the poor saints in that city. The modern missionaries never relieve the poor at home, but beg the last cent they can get from the poorest widow, or the hired orphan girl in the kitchen. Paul was separated to tlie work whereunto the Spirit of God had appointed or called him, by express command ; but the modern missionary is separated to the work whereunto the board has called him. The contrast might be still farther de- monstrated, showing these two systems to be oppo- site plans, and contrary to each other at every point. The lirst is of Christ directl}^ ; the other is its oppo- site and antagonistical to it, and is of course anti- christ's. Of these facts I have been more and more Elder Wilson Tuompson. 287 confirmed. By this exercise of mind and this course of searching the Scriptures, mj^ feet were saved from the snare, and my course of ministry settled for life. I continued preaching for these three Churches, and the work of grace still progressed at Brown's Run, until the Church had increased to about sixty mem- bers. Most of these were new converts, although many had also joined Elk Creek and Tapscott's Churches. During the progress of that gracious w^ork of divine power, a similar work was going on at Pleasant Run Church, where my wife and I held our membership. This revival was preceded by a general travailing in the minds of the members of the Church, and seemed to gradually spread its influ- ence, until sinners were awakened generally, so that I was compelled (as on a former occasion) to resort to the grove, as our place of worship would not ac- commodate the people. This work was one that was truly deep and solemn, adding many valuable mem- bers, who, in after years, became its pillars. During this time a similar demonstration of Divine power was prevailing in the Churches of Westfork, Mill Creek, and Springfield. The additions were not so numerous, yet they were marked with the same deep and impressive solemnity, being free from ex- citing emotions. The work gradually developed. Christians were refreshed and sinners were awakened and made to rejoice. Most of these were young and 288 Autobiography of of middle age. The work continued about one year, durino^ which time about one hundred were added to the Churches. About this time T received a call from the Church at Lebanon, "Warren County, Ohio, located about thirty miles from Cincinnati, and about twenty-five from where I lived. I told the committee that my time was all engaged : the first Saturday and Sun- day in each month at Mill Creek; the second at Pleasant Run; the third at Springfield; and the fourth I divided between the three; thus giving to each Church two Sundays in every three months ; consequently, all my meetings in the Brown's Eun vicinity had been on Wednesdays and Thursdays. I felt, however, some impressions to go to Lebanon, so I replied to the committee, that if their Church saw proper to send a committee to these three churches, and they would release me on the fourth Sunday — that being the regular meeting-day at Leb- anon — I would accept the call. A committee was accordingly sent, and the Churches agreed to release me on that da}^ so I gave to the committee an ap- pointment for the Friday following, at four o'clock, at one Alexander Van Pelt's, and at Lebanon the two following days. The circumstances which led the Lebanon Church to call on me at this time were as follows : Elder Daniel Clark, a fatherly man and a good minister, had become old and infirm, and Elder Wilson Thompson. 289 unable to perform the duties of a pastor, especially as a baptizer, and liad requested the Church to re- lease him and call another. The Cliurch refused to release him from the pastoral office ; but was willing to call me as his assistant, and did so. This excel- lent old Elder had been their pastor from the period of their organization, many years before, and served them so faithfully that he seemed like a father to them all. They could not bear to dissolve the re- lation of pastor and flock while he lived. I heartily approved of their course, and believed then, as I do now, that he was worthy of their marked respect. When I attended the aforementioned appointment, at Yan Pelt's, old Elder Clark was there. After the meeting was over and the crowd had dispersed a conversation ensued. Some brethren had accom- panied me from Pleasant Run, and others of the neighborhood stayed, and all joined in the conver- sation. Many questions were put to me on various points of doctrine, to all of which I answered as fully and copiously as I could, being a stranger to most of them, and but very little acquainted even with Elder Clark. The questions led on to the doc- trine of the legal relation of Christ and the elect, and their justification in Him. These points, about this time, were greatly agitating the minds of the members of the Baptist Churches, and I hud heard that old Elder Clark taught a different opinion to 25 290 Autobiography of the one I advocated. After fully and free!}' express- ing my views, I observed, that I was taking too much of the time, and would rather hear others talk. Elder Clark, who had been a silent listener, requested me to go on. Said he : " I have an ear for these subjects, and I wish you to explain your views of these points, in accordance with Christian experience." I replied : "I believe that any creature who is led by the Holy Spirit is led according to that volume which was written by the inspiration of the same Spirit, and therefore the written w^ord and a gospel experience will always harmonize. Men are by nature the children of wrath, both elect and non- elect. In this state they are dead, blind, deaf, and without understanding, or any proper knowledge of their condition, or of the true God, and the heavenly kingdom, or spiritual things. Christ is hid from them as a Mediator, although, in other things, they may be both wise and prudent. When God quickens or gives eternal life, he opens the eyes of the understanding to correct views of the Divine character, glory, and goodness of God ; and these views, contrasted with the sinner's own native de- pravity and degradation, shows him his just con- demnation. He sees that such an unholy sinner is utterly unqualified to dwell with a holy God. He begins to hunger and thirst after righteousness; to pant for the living God, and to inquire how to order Elder Wilson Thompson. 291 his cause before Ilim. Noio he flies to the law, and summons all his powers to keep its precepts, and re- solves to reform and seek for pardon. Failing in all this, his burden and load presses him heavier and heavier; every prospect of hope fades away; death, judgment, and eternal despair are before him, and the justice of God and the terrors of His oftended law, as the ministration of condemnation and death are upon him. But as he dies to the last hope of salvation, pardon, justification, or acceptance with God, through his own works, he falls as a pensioner before him and cries: 'Lord, save or I perish.' Christ, the end of the law, the way, the truth, and the life, is revealed to his faith. He sees in His blood and righteousness, and infinite fullness, the ground of his justification, acceptance or pardon, and he rejoices in hope of the glory of God. The relation he sustains to God as his Father, and to Christ as the Mediator of his Father's will, may be illustrated by supposing me to be an heir to one dollar, bequeathed to me by the will of my father even before I was born, and the dollar deposited for safe keeping with the executor to be given to me at a set time, and under circumstances which he fore- knew would surround me. We will suppose all this was unknown to me. I had never seen my father and knew nothing of his will. In process of time I became oppressed with poverty; I was willing to 292 Autobiography of work but none would hire me at any wages. I be- gan to beg, but no one gave me even a morsel to eat, or one drop to drink. In this forlorn condition I grew weak and faint, and fell helpless and hope- less and was dying of hunger aud thirst, and in des- pair. One dollar would now relieve me, but I had not one cent. Death seemed about to fasten its fatal grasp upon me. A friend stood by me and held up a dollar and said : ' This is yours, bequeathed to you by your father, and this is the time I, as his execu- tor, was to give it to you.' With what joy I would grasp the dollar! how I would love my father and admire the plan of his will ! How I should love the executor, and admire his faithfulness ! IIow I should desire to see and read the will ; and 0! how I should prize the relation in which I found myself standing to such a father, and to such an executor, and for being known and blessed in such a will." The old Elder burst into tears, saying: "That is the doc- trine I love and believe, and have loved ever since I knew the plan of salvation. Is that the doctrine preached by Elders Lee and Guard ? " I replied that it was. He said that he had not so understood them. I replied that they were merchants who dealt by the wholesale, but I am a retail dealer and so deal out by the small. Elder Clark became fully settled on these points of doctrine, which removed his last objection to my becoming his assistant. The next Elder Wilson Thompson. 293 day was their church meeting, when I became Elder Clark's assistant for one year. On going to attend the next meeting there I went from Banker's Mill on the Big Miami, and the road being very intricate I missed my way and did not arrive until just as Elder Clark was about to read his text. As I stepped in he called on me to come into the pulpit. I requested him to go on, as I pre- ferred to follow him. While sitting in the pulpit I felt some strange impressions : a child was crying near me, and as I looked toward it my eye was at- tracted by a young woman who was sitting by the mother of the crying child ; and why it was I can not tell, but I felt an assurance that she was one of God's elect and would be gathered into llis fold. She seemed careless and indifferent, and was an en- tire stranger to me, yet those impressions were strong and irresistible. When the Elder closed I followed him, after which I read a hymn and gave the book to the singing clerk and sat down. I saw that this young woman had been weeping. She wiped her eyes and commenced singing. She came to the verse : "My faith would lay her hand, On that dear head of thine; While like a penitent I stand, And there confess my sin." At these words she dropped her head and wept like 294 Autobiography of a child. The good work was now began in her. Her name was Elizabeth Eddy, and she was tlie daughter of Joseph Eddy, one of the elders of the Presbyterian Church in the town. He lived at the crossing of Turtle Creek, two or three miles below town. They were a good and wealthy family. 1 continued to attend this church every month, and still saw this young lady every meeting. I saw that she was deeply and solemnlj^ impressed, though I liad never spoken to her. About this time Elder Clark was prostrated by a paralytic stroke, which greatly injured his mind and impaired his speech so that he could not attend any more meetings. Although he lived many years afterward he never attended but one meeting after his first shock, nor was his mind or speech ever restored ; yet on reli- gious subjects his conversation was deeply interest- ing and edifying. Brother Drake, a sound Baptist, and his wife lived about four miles from Lebanon, in a little village called Deerfield, on the Little Miami River. This man and his wife had letters from some sister church, but had never joined since they came to this place although it had been several years. He came to Lebanon and requested me to hold a Sunday evening meeting at his house, after preaching at Lebanon, each month. This I agreed to do and published it. I saw full evidences of a work of grace silently but gradually progressing. Elder Wilson Thompson. 295 The congregation became very large and solemnly attentive, and many were deeply afiected. The Church was revived. After the next meeting closed a request was made for me to make an appointment on the Friday evening before the next meeting at Lebanon, at the house of Mr. Joseph Eddy. It sur- prised me that a Presbyterian should make such a request. From the time I had first noticed his daughter I had a desire to talk to her on the exer- cises of her mind, but had never spoken to her, nor did I know any other member of the family. I readily published the appointment and thought the way was open for me to converse with the young woman, for I had observed a visible change in her countenance — from a look of gloom and despair to that of peace and hope — that I was very anxious to speak with her. The time of the meeting came on and doubts began to arise like this : " This lead- ing Presbyterian has showed great friendship to me in requesting me to make this appointment at his Jiouse, and now if I should find his daughter to be a gospel subject for baptism, and I should lay this duty before her, perhaps her father would be of- fended, and, with plausable reason, think me un- friendly, fancying that I had taken an undue advan- tage of his invitation. I was not willing to give any just ground to any one to think me an intruder, but should I introduce the subject of baptism to 296 Autobiography of tins man's daughter, it would look quite impolite, and he might think it an insolent return for his friendship." The more I thought on this matter the greater the embarrassment was magnified in my view, although I had resolved to leave it all to such circumstances as might arise during my sta}^ at his house. When I arrived I was received with marked at- tention and cordiality. A large crowd of people were in attendance, and Ave had a very solemn and interesting meeting. After preaching was over and the people had dispersed, and the family Avere all seated in a large parlor, the old gentleman intro- duced a social conversation which soon convinced me that he was a well-informed man ; and, by liis familiar manner, soon changed my feelings of being a stranger and a Baptist in the midst of a Presby- terian family, to the feelings of being at home. He was sound in doctrine, and on experience he spoke as if he had traveled my road and knew the land-marks. After some time I asked him if there were any " dryland Baptists " in his neighborhood. He replied after some hesitation : " There are some Baptists among my neighbors, but ^ dryland Bap- tist' is a denomination of which I never heard." I then said : " We Baptists use this term to designate such persons as have been taught by the Holy Spirit, to know that they are poor and helpless sin- Elder Wilson Thompson. 297 iiers, justly condemned by a righteous law, and have no power to help themselves. Having received I'aith as a fruit of that same Spirit, to lay hold of Christ, the end of the law, they rejoice in Him as their Saviour; but though they have believed Him to be worthy of their obedience, and have found bap- tism to be one of His positive commands to all be- lievers, and have often felt more or less impressed on that matter, yet, in consequence of doubts of their own fitness, or their pride, or some other cause, they have never been baptized. Of course they are not Baptists, but we speak of them as ' dryland Bap- tists,' and I did not know but I was in the house of just such a man." At this he dropped his head for a little, then looked up and said : " I do hope I have felt and seen myself to be a helpless, guilty, and justly-condemned sinner; and I also hope that I have received some comfortable evidences that God, for Christ's sake, has forgiven my sins. In this faith and hope I do, sometimes, rejoice; but often I am filled with doubts and fears, and walk in dark- ness. I have thought much about water baptism, but have, finally, thought the virtue was not in the water, nor in the manner of its application, and so I became a Presbyterian, and for a number of years I have been a member of that Church." " ^ly friend," said I, '' if you were to tell your daughter to make you a cup of tea, and forthwith she went and 298 Autobiography of made you a cup of coflee, would she have obeyed you any more than if she had done nothing at all ? Water, both in quality and in quantity, was as good in the coffee as in the tea ; but the essence of the obedience is in the authorit}^ from whence the com- mand came and in the command itself, and neither sprinkling nor pouring is baptism in any languao^e, any more than coffee is tea. I will just leave this for your consideration." After some further friendly conversation I turned to his daughter, who was sitting beside a stand some distance from me, and said: "I know your mind has for some time been very much exercised on religious subjects, and probably you have found rest, and feel a desire to relate to some one your feelings. If so, just begin where the Lord begun with you, and give us a history of the manner in which your mind has been led. I shall be pleased to hear it, and if I can help you in deciding on the nature of your case, I will try honestly to give you the best counsel that I can." She then began at the very day that I had first noticed her, and went on and related as clear and thorough an exercise as any one could ask for. Iler father sat and wept like a child. I asked her if she had felt it to be her duty and wish to unite with some Church. She said she had felt such a wish. Said I : *' There are many de- nominations of professed Christians around us, to Elder Wilson Thompson. 299 which of tliese does 3'our mind lead you ? " She answered very promptly, " If ever I joui any Church it must be the Baptist." I asked lier if she would not feel bad to go alone to the Baptist Church, as her parents were both Presbyterians, and, of course, would go to their Church. Said sl^^ : " I can not help that." Her father then raised his head, the tears flowins: down his cheeks, and said : " Mv daughter, I have known for some months past that you were very deeply impressed in mind, and have desired to hear you talk ; and now, for the first time, I have heard you, and I do rejoice and thank God to hear you, with such clearness, give evidence that you are ' born of God.' ISTow, my daughter, do not confer with flesh and blood.' Let father and mother, sisters and brothers go where they please, but you should serve and obey your Lord, who has done such great things for you. I give you my free consent to be baptized, and my prayers for your happiness. Go to the Baptist Church if your mind leads you there, and I will make it convenient for you." I then said to him : " I do rejoice, sir, to find you so friendly ; you have my thanks for your proffered consent to your daughter's baptism, which is all that she could ask of you except the more potent prompter — that of a father's example. I am reminded of an illustration an old minister once gave in show- 800 I Autobiography of iiig the power of a father's example over his child: A boy was sent into a field to bring some pump- kins. He took a stick sharpened at both ends, so so as to carry a pumpkin on each point. He came to the first pun^pkin and stuck the stick through it, but pulled it out again, and then went to a second and stuck one end of the stick through that, then went to a third and stuck the other end of the stick through that, and then balanced these two pumkins across his shoulder and started home, leaving the first pumpkin he had pierced lying in the field. On being asked why he left the pumpkin after sticking it, he replied that his father always did so. I thought, perhaps, your daughter might thiilk that disobedience was perfectly right, because her father had set the example. The power of a kind and afiTectionate father over an obedient child, by ex- ample, is far beyond that of precept." The old man wept like a child. The conversation went on very agreeably until a late hour, before we retired. I had observed, that during the time of Elizabeth's relation, and at different parts of the conversation, the old lady and younger daughters were deeply afiected, but remained silent listeners to all that was said. In the morning all w^as friendship, and most of the family w^ent with me to meeting. I was sat- isfied that I had ojiven no oftense. Some were re- Elder AVilson Thompson. 301 ceived for baptism tluit da}', for the good work was progressing, and some w^ere received and baptized each month. The next month came round, and Josei>h Eddy, his wife, and his daughter Elizabeth, and a younger daugliter, were all received and bap- tized with others. This old Presbyterian, afterward, became clerk of the Church, and one among its leading business members. I subsequently baptized two more of his daughters and one of his sons. About this time, on a Sunday, after meeting at Leb- anon, as I rode on my w^ay to Brother Drake's, who lived at Deerfield, a man came out of a lane and joined me. After the first common salutation I put the common Armenian question to him : " Stranger, have you got religion ?" " ^N'o, sir," said he, *' not yet." Said I, " Do 3'ou think it worth having?" "Yes, sir," said he, "I believe it is." "Do you think you could get it if you w^ere to try ?" " Yes, sir, if I should go at it in earnest I could, of course." " Could you get it in one month by doing your best all the time?" "Yes, I think I could." "Do you not think that religion would be worth more than any thing you could possibly get in one month, at any other business?" "I believe it would." " Then," said I, " Surely wisdom would dictate to you the propriety of making this the month for the trial. Life is uncertain to us all, for for it is appointed unto all men once to die, and 302 Autobiography of after death the judgment; and it is an awful thing to die without religion. If we should both live another month, and I should be here again, and you should do your best and get religion, you could tell me all about it, and I do love to hear young con- verts talk. Will you now agree to do your best this month ?" lie said he would. We talked until we reached the place of meeting. The next month w^e met at the same place, and I renewed the same inquiry. " Stranger," said I (for I had not learned his name), "have you got religion?" "i^o, sir," said he, " my business has kept me so constantly engaged that I have neglected my duty too much." " Then," said I, "you have not done your best yet, and another month of precious time is gone for ever. It will be a great mercy bestowed if we should live another month. Will you now begin afresh, and make the getting of religion your first business, so that all other engagements, being of an inferior na- ture, must be suspended if they stand in the way of this great leading pursuit, seeing you admit that it is worth more than all other things?" "Yes," said he, " I believe it is; and I will do my best for this month, and not be led oft by any other things." I replied : "Do your best this month, and remember that half work will not do. The whole heart, and mind, and strength, must be in the work." We continued the conversation until we reached the place of meeting. Elder Wilson Thompson. 303 The next month came and we met again at tlie same place. I put the question : " Have you now got religion ?" He answered : " No, sir; and I fear I never shall." lie burst into tears. I paused for a moment and asked him what w\as the matter, and wliat had hindered and discouraged him. As soon as he could control his feelings, he said : " I fully intended to do my very best for the month, as I said I would ; and commenced, but soon found that I could not do my best if it were to save me. You said half work would not do, and the whole mind, and heart} and strength must be engaged ; but, sir, I can not control my mind nor get it engaged in the work at all — it is constantly flying from one evil and presumptuous thought to another. The more I tr^^ to engage it the more it wanders from all that is good. My heart seems to be more wicked, hard, and deceitful than ever before; and on these accounts I can not do my best, and fear I never shall. Can you tell me what to do?" Said I: "My friend, yours seems to be a very bad case; you admit that you can never get religion except you do your best, and now, after a trial of two months, you seem to think your chance even worse than it was at the start. If you are fully convinced that, with such mind and heart as you say you have, and that you can not control them or engage them in the work, and can not possibly do your best without them, and 304 Autobiography of tliat if your salvation depends upon your doing your best — and you can not do that — tlie case looks next to hopeless. Perhaps, as a last effort, you had better go humbly to God, and confess to Ilim that, with such a wicked heart, and such a wandering mind and presumptuous thoughts as you have, you can not do your best. Plead humbly and fervently be- fore Him to enable you to do 3^our best. Try this plan for another month, and add to it every plan of doing which your own mind may suggest, but be sure that all you do is done in faith, humbly and fervently. If we should live another month, and should meet again, you can tell me what advance, if any, that you have made." So our conversation ended for the time. Although he seemed much discouraged because he could not do his best, I felt strong hope that the light of the Holy Spirit was within him, showing him the de- pravity of his corrupt nature, and the impossibility of salvation on a system of works, or of a sinner ever obtaining it on the plan of doing. The month passed away and we met again as before. Said I : '' The month has passed and we still live to meet again. Have you got religion yet?" With despair in his countenance he said : '-^o, and I never shall. I think I am a lost and helpless sinner. There is no help for me. I have tried to plead with God to help me to do what I found (and confessed) that I could Elder Wilson TiiOxMpson. 305 not do of myself; but I could no more pray humbly and fervently with faith than I could do all the other good things which I had been trying to do. It came into my mind," continued he, "that there was no mercy for me, and therefore I could never perform even one of those good things, and it was not worth my while to try any more ; but still my load of guilt, a sense of the hardness of my heart, and the heinous nature of my sins of thought, and all my wicked doings, oppressed me more and more. Tdo now believe that my sins are so many and so great, that I deserve nothing better than a portion with the lost. This is my present condition. Do you think there is any hope for me?" I replied : "My friend, upon the plan you have been trying your case is indeed hopeless, for by the deeds of the law none can ever be justified; and yet, strange, as it might seem, it is true that men do, and will con- tinue to, believe that they can and must do something to get religion, as they call it. I saw, when we met the first time, that you were strongly attached to that plan. I did not wish to debate that question with you, but to try and get you to test your powers, and if it pleased the Lord to show 3'ou your deprav- it}', you would need no further evidence to convince you that salvation is by grace. God alone can teach His children to understand this plan, and give them faith in it, and every man thus taught of the Father 26 30G Autobiography of conioth to Christ and is saved. I hope you are now under the true Teacher, and will both hear and learn of the Father. Come to Jesus Christ, '\vho of God is made unto us wisdom and righteousness, and sanctification and redemption,' and in Him you will find redemption, 'even the forgiveness of sins, ac- cording to the riches of his grace.' In Him there is salvation, and in none other. 'Believe on the Lord Jesus Christ and thou shalt be saved.'" The conversation ended here. At the next meeting, at Lebanon, I saw this friend, with a countenance that indicated a mind at ease. After preaching, the Church being organized for business, and the oppor- tunity offered for the reception of members, this man arose and walked around to the farther side of the room, and gave his hand to his wife, and they came hand in hand before the Church, related their expe- riences, and were cordially received. I^ow, for the first time, I learned. his name — it was Edward Dun- ham. This man gave an unusually clear account of his travail of mind and death-like struggle under a legal or law-work effort to obtain acceptance with God. He sought to obtain pardon by some works of his own, until the last hope of salvation on that plan yielded up to despair;, then Christ, "the way, the truth, and the life," with his fullness of grace and glory, appeared for his relief, and in Him he found comfort, peace, and an assuring hope. He Elder Wilson TnoMrsox. 307 continued a sound, orderly, and useful member of this Church until his death, which took place some years afterward. The good work was still progress- ing, and some were baptized nearly every meeting for over a year. Then the excitement gradually wore away. The Church remained in peace and union, and our meetings were largely attended, and occasionally another convert was received. The Church called me for another year. I continued preaching for this Church, and Pleasant liun, and West Fork of Mill Creek. About this time an Elder, John Mason, w^ho had preached for many years to the edifying of the Churches, embraced the doctrine of an universal atonement, with a special ap- plication of its benefits to the believer, upon the conditions of repentance, faith, and obedience. He was the pastor of a small church called Sugar Creek, in Montgomery County, in the vicinity of a small town called Centerville. Many of the members could not receive these new ideas, and finding this had become the leading topic of all his sermons, the dissatisfied ones began to cast about in their minds to find the best way to get out of their difficulties in a peaceable w^ay, so as to make no trouble in the Church. They formally resolved to call for letters of dismission, to join a small Church under the care of Elder Jacob Mulford, whose ministry they were highly pleased with; and although the distance w^as 808 Autobiography of some greater to go to that meeting tliau to Sugar Creek, at least to some of them, still they were willing to travel it. Another consideration had its intluence in this decision : Elder Mulford's Church was a small one, while Sugar Creek was large ; they hoped, therefore, to he of more use to the little, weak hody assembling at Tapscott's meeting-house than they could be to Sugar Creek, wdiich was not only large but had many old and able disciplinarians in their number. This plan was agreed upon, and if their letters were granted they would leave in peace, and as both Churches were in the Miami Associa- tion they would make no bar of fellowship in con- sequence of the doctrine preached by Elder Mason, as they would not be directly compelled by a rule of order to sit under it. They accordingly made their request for letters. The majority regarded this re- quest as a gross violation of good order, and ap- pointed a committee to labor with these members, and to cite them to attend the next monthly meet- ing, and answer to this complaint. All this was at- tended to, and the next meeting came. The with- drawing members being present were called upon to answer to the charge of disorder, to which they plead that letters had been granted in similar cases. They further said that Elder Samuel Jones, in an able treatise on Church Discipline (which they be- lieved had generally been sanctioned by the Baptists), ^ Elder Wilson Thompson. 309 stated that where a member of one Church became specially attaclied to and edified by the minister preaching for a neighboring Church of the same faith and order, and no other charge being at the time against the applicant, it would be no disorder to grant a letter of dismission, permitting such mem- ber to place his membership in the Church where he could best enjoy the gospel ministry. Again (they urged), "-We have not found any command or rule laid down in the Scripture binding any believer to be a member of the nearest Church to his resi- dence; therefore, if any one has a choice, even though he has to go further to meeting, he certainly possesses the privilege and right to do so. We did not think that barely asking for letters was such an oftense. We only designed to join another Church in the same association, where we would live in the same general union ; and it might be for the mutual comfort of us all, especially as the one we wish to join is a small, weak Church." In conclusion they said: *' These are our reasons for our request; we thought they were good ones; but if the Church think differently they must refer us to their order and scriptural warrant and we will bow to it." The Church urged that the}^ should give other reasons. They insisted that they had already given, as they believed, sufficient reasons ; and if it were disorderly to plead as they had done, to go further in the same 310 Autobiography of course would only be acldinf^ disorder to disorder, and could only do harm instead of good. I think another committee was appointed to see them sepa- rately. However, it Avas so managed as to compel these members to confess that some points in Elder Mason's doctrine of late were contrary to their views; and that they were not edified in hearing him preach, and they thought they could be much better satisfied and edified in that (Tapscott's) church. This was construed to be charges against the Elder, and they were called upon to specify the points of doctrine they dissented to. This they objected to do, and contended that they had been forced to do what they had done; and now to be compelled to lay in specifiv. charges against certain points of doctrine preached by Elder Mason, was contrary to what they considered to be good order and would have a disas- trous efi:ect upon the peace of the Church. The de- mand was again made, and they finally defined the points to which they objected ; but still said that if letters could not be granted them they would sub- mit and live in peace and union. I can not now give all the objectionable points in the order of their arrangement. The principle ob- jection was that the Elder taught that the atone- ment, or death of Christ, was not specially for the elect, but an equivalent for sin, and would be applied to any sinner on the conditions of becoming a be- Elder Wilson Thompson. 311 licver. That it was not tlie death or the blood of Christ simply being ottered for men, but the applica- tion of it to the believer by the Spirit tliat justified him. That the sacrifice of Christ was an equivalent for the sins of the whole race of man, but would save none until applied, and would be applied to none but a believer. That man had power to re- pent, obey, believe, and do all that was required of him ; and that neglecting to put this power into ac- tion was the ground of his condemnation. This he called a physical power, but there was another which he called a moral power, which man had lost. This last power he said governs the will, the affections, etc. So while they had all the physical powers requisite to serve God and obtain acceptance with Him, yet for want of moral power, or the power of the will and affections, the power of volition of mind, the physical powers were not brought into requisition, and judgment and condemnation passed because of neglecting to obey God's commands with the physical abilities which all men have. This point the Elder illustrated by the following case: "Everyman in the world is just as able to keep God's commands and be saved, as a man with plenty of money in his pocket is able to pay his debts. The reason why he does not pay is not because he can not, but because he will not." The above outline substantially embodies the 312 Autobiography of points of doctrine objected to. The specifications were drawn up and presented, and the points came under debate. The Elder admitted that he did be- lieve and had preached the doctrine set forth in the specifications, and had used the case referred to as an illustration of it, and that he now saw nothing erroneous in it. He labored hard to defend all the points objected to, and a large majority of the mem- bers of the church sustained him. From this time forward the parties were distinguished by the names "Majority-' and "Minority.'' The case was laid ('Ver from month to month for a long time; the mi- nority protested against many acts and decisions of the majority on points of order as violations of their rules of decorum and also the Scriptures. The diffi- culties multiplied and grew worse and worse. The minority urged upon the majority to call a council from a number of sister churches to examine their protests, both in doctrine and order, and decide which of the parties were the church — if either were, and try to settle the difficult}^, for in their present state of excitement and undue prejudices they were all the time getting further apart. The majority refused all such propositions. At length the minority claiming to be the true church upon the original platform of faith and practice, as set forth in the articles of faith and rules of decorum, held a meeting and agreed to call on the sister Elder Wilson Thompson. 313 churolies to send them counsel ; but before doing so to send a request to the majority to join with them in calling a council, before which each party should have equal rights to bring in all questions they might deem proper, and explain all matters in dis- pute between them. This was all rejected by the majority, and the minority proceeded to call on a large number of churches for counsel. A large council met and was organized by choosing a Mod- erator and clerk. The copies of the whole proceed- ings of the Church, with the articles of faith and rules of decorum, were then laid bef\3re the council, and as much of their business had been done by writing, all this was also submitted to the council. They sat until late in the night, and finally unani- mously decided that, according to the testimony be- fore them, the minority stood upon the original platform of the Church ; but as the majority refused to Darticipate in any way in the matter before the council, they advised the Moderator to go in a Christian-like manner and propose to unite in jointly calling another council, where both parties as equals could be fully heard. This advice of the council was fully complied with, and the majority also agreed, as the Church had become two bodies, both claiming to be the Sugar Creek Church. The clerks of both parties signed the letters sent to the churches jointlj^ asking for help. The council assembled, and 27 314 Autobiography of it was a large one. After becoming organized, the wliole matter came in regular order under conyider- ation ; the church-book and all its accompanying documents, all the evidences and explanations of both sides, a lengthy defense by Elder Mason of his doctrine, all that each party wished to say on the case, and then it was taken up for decision by the council. All advice to the parties to try to settle the matter in a spirit of concession, forgiveness, and forbearance, was now unavailing. This council, like its predecessor, was unanimous in its decision, that in doctrine and order, the minority stood upon the original platform of the Church, and were contend- ing for the truth ; but as all were \evy imperfect and so prone to err, the council advised that all the members should feel willing to forgive each other, and exercise much " long-sufiering, forbearing one another in love, endeavoring to keep the unity of the Spirit, in the bond of peace;" and although the council had decided against the mnjority, yet it would be a subject of heart- felt rejoicing if both parties were satisfied with the settlement and advice so that peace should again be restored, and all were again living and walking in love and fellowship. The matter lay in about this way until the next meeting of the Miami Association, when there came two letters, one from each party, each purporting to be from the Church called Sn:j:ar Creek. After due do- Elder Wilson Thompson. 315 liberation the association decided to receive neitlier of the letters nor messengers at present; but to leave the question open for the Churches to inquire into for one year. The association gave both par- ties advice to meet together, and as brethren to labor in the spirit of the gospel of peace, to live in fellow- ship with each other, to try and settle all their diffi- culties, and become one again in the bonds of Chris- tian unity. According to this advice the minority proposed to meet and labor for peace, but the ma- jority refused to make any such trial ; and so the matter remained until the next session of the asso- ciation. Two letters were again presented, as on the previous year. The association deferred any action on the case on that day, except to appoint a commit- tee to inquire into the matter and ascertain the pro- bability of a settlement of the pending difficulties, and to see if any new light on the subject could be obtained, and report on the nextda3\ On Saturday the committee reported that nothing new had come to light, and the Churches had become satisfied that the majority had gone into great errors, in both doc- trine and discipline, and that the minority was, in faith and practice, the regular Baptist Church of Christ, in order, and as such recommended the asso- ciation to review their letter, and to decide that their messengers be entitled to their seats. The associa- tion then called upon me to make a full statement 316 Autobiography of of the proccodings of both the councils, as I had been the Moderator of both, and presided over both their deliberations, I did so to the best of my abil- ity, whereupon the association received the letter of the minority, and gave their members seats in the body. Shortly after this was done a member of the association stepped out of the house and heard Elder Mason — in a w^arm conversation with William Gray, the preacher of the Presbyterian congregation in Lebanon — say that I had made false statements and led the association to decide as they did. When Brother Ayers informed me, on his return back into the house, what he had heard, I arose and asked the Moderator if I could be permitted to inquire on a question of order ; which liberty was granted. I then remarked that : " If a well-known person, who sustained a good character for truth and veracity, should accuse me of falsehood, and the person was not amenable to our Church, although he had been, and was still, viewed by many as a Baptist — in such a case, what would be the orderly course to take to re- fute the slander and prevent the reproach ? Would the naming of the offender, and proving that he had made such a statement, and then proving that the statements which I had made were true, be order ?" The association decided that it would not be disor- derly in such a case. I then proceeded to say : " Since the decision of this association on the Suo:ar Elder Wilson Thompsox. 817 Creek case, Elder John Mason has asserted that I had made false statements, and so had induced the asso- ciation to decide as they did; and as the Elder's charge was public, I, therefore, requested the associ- ation to hear the testimony, for if it had been misled by any false statements of mine, the association ought to know it, and reconsider the decision and, if necessary, reverse it." The association agreed to hear it all. I then proved by Brother B. Ayers that Elder Jx)hn Mason had made the allegation com- plained of. I then called for the minutes of the two councils, and other documents, in proof of my state- ments, and the association put it on their minutes that I had fully proven what I had stated. Soon after this I was called by the minority to become their minister. I have given a more minute account of this protracted difficulty, that all who read the narrative may see the unfavorable circumstances under which I commenced my labors as pastor of this small church. Their number was small, being considerably in the minority of the original Church. They were without any meeting-house, as the ma- jority claimed the building, and they would not contend about it ; so we held our meetings in a barn during the summer season, and in some dwell- ing-house in the winter, until the Church had built a good stone meeting-house in the town. Elder Mason continued to preach for the majority party, 318 Autobiography of claiming still to be the Sugar Creek Cliurcli. All persons know that strong prejudices \vill always spring up under such circumstances, not only be- tween the parties, but, more or less, it will altect the community; and in any neighborhood where the people have long been in the habit of going to a good meeting-house, they do not like to leave it and go to a barn or private dwelling-house. Under these discouraging circumstances I commenced with this little houseless Church. I must now return to Lebanon. The good work was still gradually going on here, and after I had preached one year for the Church, and there being no prospect of Elder Clark ever being able to preach any more, the Church in- sisted that I should move to Lebanon and take tlie pastoral care jointly with Elder Clark, although there seemed to be no probability of his ever being able to be at meeting Avith them. This call took a deep eliect on my mind. I had still attended the three Churches — Pleasant Eun, Mill Creek, and Springfield — monthly ; and one week of each month I attended a meeting on the south side of the Little Miami River, where a good work of grace was going on, and a number were now waiting for an op- portunity to be baptized. Finally, seven or eight old members having settled in that vicinity, and holding letters, were constituted; and to them were added a large number by baptism, so that this soon Elder Wilson Thompson. 319 became a prosperous and growing Cliurcli. I con- tinued to attend tlicm montlily, on a week day ; as nil my Sundays were taken up. I thought that, under these circumstances, if I should move to Leb- anon and still continue to attend all these churches, it would greatly increase my traveling labor; so be- fore giving my final answer to this call I took a tour westward, through Indiana, as far as the Wabash. River, which I struck near the mouth of Kaccoon Creek, aqd ascended it to the mouth of Sugar Creek, then turned dow^n the Wabash, by Terre Ilaute, to Ilonej^ Creek and Turman's Churches, and here I spent some days preaching. This was a new settle- ment, and many of the members of these churches were either those I had baptized in the State of Ohio or brethren with whom I was well acquainted in that State. After spending some days here, I went on down tlie river, through Vincennes, and on to a church not far from Evansville, on the Ohio River. Here I remained and preached a few days. I then crossed the Ohio River, into Kentucky, and spent some days in the Green River country, and then I went on to Bardstown, and then to Frankfort and Covington. This tour w^as performed in the month of Janu- ary. The weather was extremely cold, and there were several heavy snow storms during the time, tlirough which I had to pass. Part of the way was 320 Autobiography of so thinly settled that I had often to camp in the woods at night. I had no previous appointments, and had to travel from one settlement to another, and there circulate my appointments, and when I had filled them, I would then move on to another settlement, and so on. The day I came to Coving- ton was extremely cold. The day has since been known as the " cold Wednesday." I found the river so full of floating ice that the ferryman refused to venture over to Cincinnati. I saw a boat starting out from the Cincinnati shore. I waited until it came over, and then got my horse in and we started across. Shunning very large pieces of ice, and, with poles pushing off the smaller masses and flakes, we made our dubious way, until we came near the Cin- cinnati landing, when a very large cake of solid ice struck the boat, and carried us below the landing before we could disengage the boat. We were car- ried far below with the heavy piece of ice, and the smaller pieces were crowded against the wharf, and flake upon flake was piled up until an embankment was raised so high that there was no possibility of getting on the land, and we were in constant danger of being capsized. Every man was to his pole. The stream was swollen, and the current swift, and the ice, in very large cakes, pressed hard to the shore. The boat was jammed between the cakes, and a liigh ledge of ice was banked up against the shore. To Elder Wilson Thompson. 321 push off the floating pieces of ice, and keep the boat from the sliore, and push her np a strong current, full of small pieces of ice, was no easy matter. All worked for life, and, finall}', we reached the landing where the ice-ledge had been kept open. Here we got on laixd again. It was now after sunset, and I had traveled forty-two miles that cold day. Though I was now quite wet from the splashing of the water, I resolved to press on for home that night, which was about thirteen miles distant; and I did get home about ten o'clock. My ears, fingers and feet were frozen until they blistered. I found my family well. The next evening being tired and sore, I laid down before the fire to take the cold out of my sys- tem. I fell asleep. I dreamed that I was in the neighborhood of Lebanon, and traveling east on a newly- made road, which ran very straight and was quite wide, and every tree and log had been taken out of it. I saw tliat in the middle of this road was an old beaten track, very narrow and straight, and wore down as if it had been traveled a long time. I walked along in the old straight, beaten track, which appeared to be only traveled by foot- men. While thus walking I became suddenly im- pressed that my life was in great danger, and that a great persecution had broken out, and that a large reward had been offered for my head, and that the woods were infested, on each side of the road, with 322 Autobiography op men on the hunt for me, to take my life. I raised my eyes and saw, some distance before me, a large band of these men, near the left side of the road, and who were coming toward it. I thought they stopped and looked in every direction. I stood still with my eyes upon them ; at length it appeared that they had seen me, for they hallooed loudly : " Catch him; that is the man." And I thought they started at full speed toward me, screaming and yelling, while their feet made a noise on the ground like a, troop of horse. I suddenly took fright and turned to run, and to my satisfaction, soon found that I could easily outrun them all. But my mind was arrested with the thought that this running Avas a reproach to the cause of God and truth; for if my work were done and my days ended, let me not run. God can and will sustain me while he has any use for me on earth ; and, as I am now persecuted for the trutli's sake, this may be the Lord's time, and place, and manner, forme to seal my testimony with m}' life. I stopped instantly, and looked at them as they were coming like a tempest. I faced them and dropped upon my knees in prayer, for the Lord's will to be done with me, and that I should glorify His name, either by my life or by my death. I heard no more of them ; and, after a short time, I opened my eyes, but could neither see nor hear anything of them. Elder AVilson Thompson. 323 Believing firmly, as I did, that God was gloriiied in my deliverance from these enemies, I arose up from my knees and resumed m^^ walk as before. 1 had walked but a short distance until I came to the point of a hill, by a creek of beautiful, clear water. Here I began to lift with my hands some ver}' large, flat rock with perfect ease. I thought they were six or eight inches thick and four or five feet square. "When I had raised them on one edge I thought they were for a building, but I had no tools to break them to a suitable size. I then rolled one into the water, and immediately the rock broke into pieces, just the proper size for the building; and the sides were so straight, smooth, and square that no liam- mer was needed for their preparation. I continued to lift them, large as they were, and with perfect ease; and as fast as I rolled them into the water, they would fall to pieces as before described. I was greatly delighted with this work. I thought in my dream, that I soon had a large quantity of the best and handsomest building rock I ever saw. Presently some friend came along and began to help me. I stepped a little further up the point, and found an- other such quarry, and I began to roll the rock into the water with the same result. I spoke to my friend and told him that these rock were as good as the first, and they were abundant in difi:erent places in that hill. 324 Autobiography of I was greatly deliglitcd witli this work; but I dreamed it was all a dream, and that its interpreta- tion was this : that I must soon j)ass through some sore persecutions on account of the doctrine wliich I preached, and the ordinances I practiced ; but the Lord, in Ilis own good time and wa}^, would deliver me, and I should see the Church of God "built up of living stones, for a habitation of God through the Spirit." AVith a full assurance and a joyful an- ticipation of the realization of this dream, or rather its interpretation, I awoke, believing firmly that it would be fulfilled. The next morning I started to Lebanon to meet- ing, tired and sore from my journey and frozen flesh. I traveled along alone in the cold, pondering on my dream and its signification. I have never been much of a dreamer, but this dream and some others have made such deep and abiding impressions on my mind, that I have never forgotten them ; but have surely seen them fulfilled. Perhaps the reader may think I am an enthusiast; be this so or not, I can not see wliy God should not, by dreams or visions, communicate with His servants now as in for- mer times. But I only state these occurrences as tJiey took place, and leave the reader to form his own conclusions. I will now go on with my narra- tive, and if the reader will keep my dream in his memory, and also its interpretation, he will be able Elder Wilson Thompson. 325 to lay his finger on the events wliich I view as its fulHllment. In April I moved to Lebanon. My regular meetings had all been continued. At Brother Drake's I still held meetings on Sunday evening as before mentioned. I continued to preach for the newly-constituted church south of the Little Miami River. I will here relate one event, as it ma}^ be of inter- est to the reader. It took place at Lebanon. A lady, named Mrs. Wiles, who had led a female class for some years in connection with the Methodist (Church, had become fully convinced of the errors of that Church, both in doctrine and practice, and especialh^ as to the practice of baptism, which she considered open rebellion against the ordinance of Christ. The result was she could live no longer with them. She went to the Church of which she was a member, and told them plainly to take her name off their class-book, as she could not con- scientiously be a member of that body any longer ; and she had fully resolved in her own mind to offer herself to the Baptist Church, and if received by them she wished to make her home there. At our next Church meeting she, with several others, came forward. I told her to begin where the Lord had taught her to know and feel the weight of her sins, and give the reasons of the hope that was now in her. She was so deeply affected that she could not 326 Autobiography of utter but a few words. Presently her voice was lost in sobs and tears, so we had to wait for her to sub- due her feelings, and again she would be overcome as before. These efforts were repeated a number of times. The house was crowded, and a number of the most prominent members of the Methodist Church were present. Their principal class-leader stood leaning against one of the columns w^hich sup- ported the gallery, for the seats were all full. After she had made some fruitless efforts to proceed, the class-leader said to me : " You need not delay on her account; for she has long been a member of my class, and she is not lit to become a member of the Baptist Church." I turned to him and said: "Is uot Mrs. Wiles a full and honorable member of what is called the Methodist Church?" He an- swered: "Yes, sir." "lias she not led a female class?" He answered: "Yes, sir." "Has she not been for some years regarded as an orderly, pious, and godly woman, and as a female member highly esteemed?" " Yes, sir," said he. "Then," said I, "How much better, in your opinion, must persons be, before they are even fit to become members of the Baptist Church, than the most pious, orderly, and exemplary persons in the Methodist Church?" He said he did not know. I replied to him tliat she would be able to talk directly, and then the Church could decide wliether Elder Wilson Thompson. 327 she had the prercquiiiitcs for membership and gospel fellowship among us. Then I said to Mrs. Wiles: " Give us a relation of the way the Lord has led you, and why you have come to this church seeking a home, and why you have left the Methodist So- ciety?" She now seemed perfectly composed in mind. Iler relation was full and clear on all the points of Christian experience, and of faith, repent- ance, and a good hope through grace. Then she explained how she was taught by the Methodists, and how she fell in with them ; also how her mind had been exercised as to the doctrine, the ordinances, and discipline of the true Church — all of which she found in the Baptist Church, but the very reverse she liad found in the Methodist. These were her reasons for leaving them. She was cordially re- ceived and bapti/x'd, and long continued to be a sound, an orderly, and zealous member. After some time this work gradually decreased. The Church paid my house-rent, and furnished wood and provisions for my family, and I gave myself up to the work of the ministry. I now^ preached ono Saturday and Sunday in Lebanon, one at Mill Creek, one at Pleasant Run, and one at Sugar Creek, and two days in each month at Wilmington, Clinton County, about twenty miles east of Lebanon, and also two days each month at the new church south of the Little Miami liivcr. I spent the re- 328 Autobiography of mainder of my time among diffbrent churches, and in going from place to place, and in writing a book entitled " Simple Truth." When this book came out the persecution of my dream, above stated, be- gan with great violence. Two learned ministers, one a teacher and the other a student in the college at Oxford, Ohio, together with the Oxford Church, opened the campaign by publishing a pamphlet as a review of my book, and a letter was written to the White Water Association in which, as well as in the pamphlet, my writings were misrepresented, and I was arraigned before the world and my brethren as a Bramin, a Socinian, an Arian, a Sabellian, a believer in the Alcoran, in short, as a teacher of doctrines containing a mixture of all the ancient heresies which had troubled the church. Soon after these productions there came out another pamphlet by an Elder Fairfield, and afterward another by El- der Mason, of whom I have before spoken. These several publications, with the personal influence of many ministers and members of the Baptist Churches, produced great excitement, and many misrepresent- ations were spreading through the country. From these circumstances the w^orld, and more especially those of other denominations, felt emboldened to fall on me and to do all in their power to sink me if possible below recovery, and to load me down with reproaches and disgrace. The Churches for Elder Wilson Thompson. 329 whicli I preached and the Baptists generally, and the associations stood firmly by me ; but some of tliem gave me very strong hits for being too san- guine in believing that patience, forbearance, and kindness on my part, and a calm and deliberate ex- amination of the Scriptures, and their plain teach- ings (on the points investigated in my book) by the friends and churches would bring me out all right. I also published another book entitled the " Tri- umphs of Truth." In this book I undertook to prove by Scripture language every disputed point in my first book. I published some letters to the Ox- ford Church, and to the two ministers who had pub- lished the pamphlet in review of my first book ; and I fully exposed their misrepresentations in an appen- dix. When this book came out it quieted the tumult. One of the ministers confessed his wrong, and the Oxford Church finally went down. The other editor of the review removed to Kentucky, and soon after died. Elder Mason lost his influence in Ohio and moved to Wayne County, Indiana, drew a small number from the Elkhorn Church into his views for a time, but he and his party both finally came to the church and made a confession and were restored. He died an Elder in the White Water Association. The time for the meeting of the White Water Association came on and Elder Stephen Guard and 28 330 AUTOBIOGR^VPIIY OF myself, with several brethren, were appointed by the Miami Association to bear a corresponding letter to the White Water Association, to meet with the Franklin Church, Fayette County, Indiana, onWhite AVater, some four miles below Connersville. When on our way to that place, near Oxford, we met some brethren who began to urge on me to re- turn home by all means, for a- letter had been sent from the Oxford Church, and I was to be rejected from a seat in the association, and would receive no entertainment. I told them whatever treatment I might meet with I should go on, and hand in the letter, and discharge the duties which the Miami Association had given into my hands ; "and then I should act as circumstances might dictate. We went on our way in rather a melancholy mood. I was a stranger and had never been at the Church where we were to meet, and had attended the Association but a few times. My acquaintance was very lim- ited, either with ministers or members of that asso- ciation, and I felt like a stranger in a strange land. I said to Elder Guard : " I suppose I shall have to hunt for a tavern to get lodgings, and so w^e will be separated at night." He replied that our horses should not part. This was before I had published my second book. When we came to the place, we found a very large crowd, and Elder Minor Thomas, of Kew York, was reading a hymn, preparatory to Elder AVilson TiioMrsoN. 331 preaching the introductory sermon. We dismounted in the grove, and was about to liitch, when an elderly gentleman, by the name of Pierce, a stranger to us all, but who knew me, came forward and intimated tliat he lived in the house on the bank of the river — it was the nearest house to the stand, *' and," said he, " as your horses have traveled a good way, I will take them under my care, and you can walk backward and forth to the meeting, and let your horses rest. You can make mj- house your home." I thanked him and introduced Elder Guard and the brethren, and said: "If you can take us all in, we shall be glad to accept your generous offer." lie said, he was prepared to receive all of us. I felt encouraged by this providence at such a trying mo- ment, for, as such, I viewed it. We went up near the stand and heard a good sermon delivered by Elder Thomas, after which the Moderator called for the letters from the several churches to be read. When Oxford was called for, man}^ of its partisans went on the stand and others stood about it. The letter was very lengthy; and while it was being read the Moderator said, he believed such a letter as that ought not to be read on the stand ; to which one of the authors of the review replied: "Let it be read; it is from one of our churches, and is well worth hearing." The Moderator took his seat, and the letter was read. He then announced that the asso- 332 Autobiography of ciation, and all that were interested in the business department of it, would now repair to the house; and, after a short recess, preaching w^ould recom- mence on the stand. As we were going to the liouse, I was accosted by a stranger who seemed to know me. He said: "Ah, and are you here? At what time did you come? Did you hear that letter?" I replied that I heard it all. "And what did you think of it?" "Why," said I, "I think they have put in too much powder, and have entirely overshot me; and, as their powder will be wasted by to-mor- row, and so be found very scarce, they will under- shoot me then, and so I shall not get hit at all." He said: "Maybe so;" and turned away. After the association was organized. Elder Lewis Dewees was chosen Moderator. The Miami letter of cor- respondence was the first called for. I arose and handed it in. It was read, and all the messengers cordially invited to seats in the deliberations of the association. Ilere, I supposed, my seat would be objected to, and the investigation respecting me would commence; but not a word was said. I still waited until all the letters of the corresponding as- sociations had been read and disposed of, and then I obtained the floor and said : " I rejoice to perceive, in the friendly reception you have given the letter from Miami, which I have handed in, abundant evidence of the harmony and uninterrupted brotherly Elder Wilson Thompson. 333 correspondence that still exists among us. And now I liave discliargcd the duties which my association required of me to do, and you, by inviting me to a seat with you, have showed your regard for the body which sent me here. Now I wish to call your attention to a letter from one of your churches, and which was publicly read on your stand this day, in which I am personally assailed, as being a heretic, a Bramin, a Mohammedan, and a believer in about all other species of heresy, both ancient and modern, which have ever troubled the church. I am per- sonally attacked by one of the churches of your body; and yet I am sitting with you in council, without your offering any reproof, or any mani- festation of your disapprobation of that church's course. If I am guilty of even one-halt of what they have accused me of, I can not be worthy of a seat with you in council, or of any other Christian body; and if that church has basely misrepresented my writing, as I now charge them, then I can not sit with them in this association. I say this only for myself, as an individual, and I add, upon my own responsibility, that I am read}^ to meet an}' com- mittee that either this association, or the Oxford Church, may appoint. I think I can prove that all they have said, in that letter, about the heresies of my writing, are misrepresentations of my book. Therefore I can not sit in this association until I 334 AuTOBIOGRAniY OF know hy some expressive act of her's, lier disappro- bation of that church and her letter. I, therefore, for myself, personally and individually, decline taking a seat under present circumstances." Ko one made any reply, and, for sometime all was silent Then a motion was made, and carried, to refer the Oxford letter and the whole matter to the committee on arrangement, so that it should come in as an item of business on the morrow. Thus the matter ended on Friday. Elder Guard was appointed to preach on the stand first, on Sat- urday morning. After we went to our place of en- tertainment and had dined, Elder Guard and myself took a walk in a meadow. We both felt sad and gloomy. After walking some time in silence I said: " Well, Brother Guard, contrary to the wish of the Oxford combination, who did not intend that either of us should preach to the people from tlie stand where that letter was read, God has so ruled it that you are to preach to-morrow morning; and I do hope and pray that the Lord, who has called and sent you to feed His sheep and lambs, will be your present helper in time of trouble." He remarked that he was surprised at the appointment, " for," said he, " I plainly saw that neither of us was to be put on the stand, and the association was not to take any action on our case if they could prevent it, Elder AVilson Thompson. 335 and so their letter would stand in full force; and the association, by her silence, would seem to indorse it. This w^as their policy, and yet I was appointed with- out any visible opposition. From the time it was announced that I was to occupy the stand I felt like Samson." He stopped suddenly, trembling with emotion. I said that I was glad that he felt so strong, and added : " I do hope that your looks may not be timid." Said he : " I feel very weak ; it vvas not in regard to strength that I felt like Samson ; but when he grasped the pillars he cried: * Lord, help this once.' So I now pray, 'Lord, help this once, for I am not able' " — and he burst into tears. We both stood weeping for some time together. At length I said : *' My brother, these people have not so much against you as they have to the company you keep. I am the victim they came to sacrifice. Your doctrine, 'tis true, is the same as mine, but my book, they perceive, lays the ax at the root of 'Fullerism,' which has long been their hobb}', and they are now seeking for an advantage to prostrate the book and me both ; not b}' any fair Scriptural investigation, nor by letting my book go before the people to speak for itself, but by that letter, sent by the Oxford Church (the very seat of learning in the West) to the association. This is their policy to keep us both out of the standi and prevent the asso- ciation fi'om taking any action on the letter, but let 336 Autobiography of it all pass as though it was approved and endorsed by her. Then their condemnation of all the alleged heresies they have accused me and my book of ad- vancing, will seem to be indorsed by the silence of the association, and by our being rejected from the stand. But I believe that the God who has com- mitted to you a dispensation of the gospel of His grace has so far restrained the wrath of men that it shall praise Ilira; and prejudices that were intended to be fixed on the minds of the people, and es- pecially on the churches and brethren, will, in some degree, be removed. Let them succeed as they may with me, I am in the hand of God in this matter; and, if it be His will that I should preach here, He will so have it. I shall submit and leave it all with Him, for I am far too ignorant and unworthy to dic- tate in such a case. I feel to say, * iTot my will, but thine be done, Lord.'" When Saturday morning came we went to the meeting-house, and when the bill of arrangement of business was reported, received, and made the or- der of business for the day, not one word appeared about that letter. I then saw that it was to be passed over without any action of the association, unless it was to be called up by motion, if I should go to the stand to hear preaching. Soon a call came from the stand requesting Elder Guard to go out, for that an immensely large crowd of people Elder Wilson Thompson. 337 were ill waiting to hear him. The Modenitor called for hiiii to go and preach to the people. The Elder came to me and got my Bihle and hymn-book. I saw his countenance was unusually solemn. He walked out and quite a number followed him. I kept my seat to watch the movements of the busi- Dess. "When I began to liear the loud, strong voice of the Elder sounding aloud, my mind became deeply and powerfully impressed with a desire to know if the Lord was with him in his time of need. I could sit there no longer, and so stepped out and went near enough to the stand to hear every word. I saw at once that he was in one of his happiest moods of preaching. I stood by a tree until I felt as confident that God was with him for good, as I could have been had I seen His glorious presence with my natural eyes. I then returned to the house, fully satisfied that God would in some way, beyond my comprehension, overrule this thing for His glory and the good of the Church and His peo- ple. When the bill of arrangement had about gone through. Elder Thomas took me out and said: " That letter which was referred to the committee, was not attended to as directed by the association, and if you wish it I will bring it up by motion, after the bill has been gone through*" Said I: "I should surely feel much relieved to see the association act on the case." He replied that he 29 338 Autobiography of woald make the motion at the proper time. "We then went into the honse. AVhen the hallots were cast for the preachers to occnpy the stand on Sun- day, I was truly surprised to hear my name an- nounced as one of them, and that I had the highest vote. The rule was then that the one having tlie liighest numher of votes should preach last. At the proper time Elder Thomas made his motion, which Avas carried. Several persons said they did not know what the association could do in the case. The let- ter had been written by one of the churches, and she could write on any subject she chose. One min- ister said he did not see what I could wish the as- sociation to do, more than she liad done. She had invited me to a seat, and had appointed me to preach on her stand to-morrow ; and lie thought all that was enough, and he wished to kno\v of me what Avould satisfy me: The Moderatoi' then called on me to say what T wished the association to do in the case. I then arose and said : " This association has heard that letter from the Oxford Church read pub- licly on her stand, in a mixed assembly of people, both saints and sinners, believers and infidels, and in the hearing of both the messengers from the churches of your own body and from the wide range of your correspondence. I am a stranger among you ; the attack was personal, and made before some thousands of people, charging me with almost every Elder "Wilpon Thompson. 339 heresy that can be named ; so here I stand as a con- demned heretic, of the worst sort, by the authority of one of your cliurches. After all this, when I handed in the corresponding letter from Miami that association was not accused by any church, and, of course, this association in receiving that letter, could do nothing else than invite its accidental messengers to seats with you. This was all done as a matter of course, and I, being a messenger, was, of course, in- cluded, as no personal objection was made. I!n'ow all this gave no expression of the mind of the asso- ciation either for or against the course of that church or their personal attack on me as an incorrigible heretic; unless, indeed, their silence on the matter, and passing it over as though it was all right, be construed into an implied approbation of that church, and a justification of its course, as well as their belief that I am guilty of all the heresies which I have been charged with by that church. I saw this was the design of my accusers ; for to avoid any investigation of the matter they raised no objection to such a heretic having a seat in council with them. This left me but one course to take. I refused a seat and charged them with base misrepresentations, and declared my readiness to substantiate my charge by a fair investigation ; but this was treated with si- lence, and the letter was handed over to the commit- tee on arrangement, to be taken up in the order of 340 Autobiography of business on Saturday. But this order of the associ- ation was strangely passed over without any notice whatever in the report of the committee, and the re- port thus deficient was made the business of the day. So that if Elder Thomas had not directly brought it up by motion, before the association, I suppose that no expression would have been given nor any inves- tigation entered into. And yet my accusers seem to suppose that the association has done all that she could do to satisfy me; because she received a cor- responding letter at my hand, and also appointed me to preach on the stand on Sunday, and had excluded me from a seat in her council ! Now, I am called upon to say what more I wish the association to do in the case. It has been said that a church has a right to write on what subject she pleases; then, if she chose, she can fill a long letter with slander, de- traction, falsehood, and misrepresentation, and even presumption, blasphemy, and persecution, and yet, strange to add, the association can not reprove or admonish a church of her body for sending such a letter to her ! Every person must see the fallacy of such a position. I am disposed to be satisfied with as little as the nature of the case will admit. I do not wish to dictate to this body what they should do ; but I will now propose to you that if by your invi- ting me to a seat with you, I am to understand that it is a full expression of your fellowship for me per- Elder Wilson Tuompson. 341 sonally, notwithstanding all that the Oxford letter has said, and also that by your electing me as one to preach to-morrow, you mean to declare by this act that after all the grievous charges of heresy con- tained in that long letter from the Oxford Church, you still believe the doctrine contained in my book, and are willing to have it preached among you ; or, by a resolution or motion send a reproof upon your minutes to that church for sending such a letter to you, and -thus caution all the churches against send- ing any such letters for the future ; and, in addition, grant me a certified copy of the letter, as it was per- Bonal, to take with me ancl use as prudence and cir- cumstances may dictate, I shall be content." To this proposition the association cordially agreed. The reproof and caution were spread upon the minutes of that session, and I got a certifi.ed copy of the letter. The Sunday meeting was immensely large. T spoke last, taking for my text the w^ords : ^' Philip began at the same words and preached unto him Jesus." I began by showing that the eunuch was on his return from Jerusalem, where he had been transacting some business for the Queen of Candace, and had probably got a copy of the prophecies of Isaiah, and the part he was now reading w^as to be found in the fifty-third chapter of these prophecies. The wdiole connection showed conclusively that the 342 Autobiography of propliet was speaking of the Mediator in behalf of liis people. I can not now give an entire and cor- rect synopsis of my sermon from memory, but I en- deavored to show that in the person of this Jesus were two whole and distinct natures, divine and hu- man. That in His human nature He was God's hoi}' child Jesus, and in His divine nature He was God, to the exclusion of all persons real or imagin- ary, which were distinct from Him. In His holy, harmless, and undefiled manhood or humanity, He was set up from everlasting, or ever the earth was. That His goings forth was from everlasting. This Jesus, the executor of the will of God His Father, in which will, testament, covenant, counsel, or what- ever appellation it may be expressed by the Media- tor or executor, was verily fore-ordained before the foundation of the world. He was to be the head, the life, the shepherd, the husband, the prophet, the priest, and king of all His people. His members, His heritage and portion, yea, all His saints were given to Him, and chosen in Him before the founda- tion of the world ; not indeed on account of some good in them or foreseen to be done by them, but they were so chosen that they should be holy and without blame before Him in love. To secure to them this high and holy destiny, God in His will settled an inheritance upon them, having predesti- nated them to the adoption of children, and so they Elder Wilson Thompson. 343 receive the inlieritance, being predestinated accord- ing to the purpose of Ilim who worketh all things after the counsel of Ilis own will. This chosen peo- ple, these predestinated heirs are given to Jesus, and in Ilim are blessed with all spiritual blessings in heavenly places, according to that early choice and predestination of love by which they were chosen as His people, Ilis portion, and the lot of His inherit- ance. Grace was given them in Ilim before the world began ; and the great and precious promises or guarantees of God's w^ill were ordained to their glory. In this way I showed that God was from everlasting God; and as such, was the testator of His immutable w^ill, covenant, testament, or counsel. Jesus was from everlasting the Mediator of that will, and in this legal and indissoluble relation to Him or in Him, believers are one with Him. He is the Head over all things to the Church, and as members in particular, and members one of another, all fitly joined together and compacted by joints and bands, constitute the body of Christ and make up the full- ness of that body. Thus all its members are com- plete up to the original or eternal measure of the fullness of the stature of Christ; and from His full- ness He furnishes all of them with such gifts and blessings as would fit them for their respective places in His body, which they as members were to fill. So of His fullness have all we received, and grace 3-44 Autobiography of for grace. Thus Christ was the Head of the Church and the Saviour of the body. So there is one God and one Mediator between God and man, the man Christ Jesus. Kow a mediator is not a mediator of one, but God the testator is one; and Tlis chosen lieirs, as men, are now legal relations as joint-heirs with the man Christ Jesus, who was appointed heir of all things. He, therefore, legally stands between God and these heirs in His will as Mediator — a re- lation He sustained to them before time began. This Mediator was called Wisdom, because all the liidden wisdom of God's will w^as in Him, and in time He should make it known, just as He has done, as we may read in the eighth chapter of Proverbs. Eut when by this wisdom God made the world, this wisdom was called His AYord ; as it is said : " By the word of God the heavens were of old and the earth standing in the w^ater and out of the water." This Word of God was that by which He produced all things and formed them according to His wisdom and by the word of His power. God put forth His wisdom and power in the creation and order of all things, in and through the medium of His Word, therefore as man was made a living soul, that is, a natural, accountable, and conversational being, he Avas to govern the lower world and all its hosts by His Word. So God, who gave language to man by which to communicate to each other, and this Modi- Elder Wilson Thompson. 345 ator of God's will beino^ the or2:«'^n or medium of God's communication to man, and, commonly, in language, it is proper that this medium should be called the " Word of God." Moreover, all the vol- ume of words of truth which God has revealed and made known to the sons of men, were then hid in God as His unrevealed wisdom ; yet all this was es- sentially in the Mediator, and by Ilim to be declared in the fullness of time. This name "Word" is therefore not only proper but full of instruction. This voice, or Word of God, was heard by Adam, in the cool of the day, where he had hid himself through conscious guilt and shame, for his naked- ness and crime were now upon him. The crown of earthly glory had fallen from his head, and the light of God's smile had darkened on his brow. His un- born race was sunk with him under the gloom and power of death. The Word of God called him to an account, and pronounced special penalties which should spring up from the earth; now it will bring forth briers and thorns for his sake, or on his ac- count, and the beasts, the fish, the fowl, the reptiles, and the insects, are no longer in quiet subjection under him, but stand arrayed against him to devour his flesh and suck out his blood. Surely this awful crisis — when horror and despair seemed depicted on the entire universe — was a proper moment for the Word of God to give some intimation of the will 3^6 Autobiography of of Ilis Father, wliicli He as Mediator was to fulfill. He there implied a threat to the serpent, saying : " I will put enmity hetvveen thy seed and her seed : it shall bruise thy head and thou shalt bruise liis heel." This was the first revelation of the media- torial work of this Jesus, whom Philip preached to the eunuch. In the symbolical offering of faith we see another exhibition of the same dawning hope, and the mode of its accomplishment by Abel's acceptable ofiering, a type of the sacrifice of this Jesus. Ere long the ^lediator, as man, declared to be man, in human form, appeared to Abraham, in company with two other men, on their way to Sodom. Something pe- culiar appeared in this man, wherefore Abraham in- terceded with him, as with God, for Sodom. This man made a direct promise to Abraham, of Isaac, as a seed in which all the nations of the earth should be blessed, and said that the child of promise should be brought forth by Sarah. This was the word of God to Abraham ; but the man of God's right hand re- vealed it to him. Here was a plain historical narra- tive of a fact, which the inspired historian records as a fact; and if we have like precious faith w-ith Abraham, we must believe as he did. The man who stood before Joshua with a drawn sword in his hand and declared himself to be come forth as the cap- tain of the Lord's host, is another plain fact re- Elder Wilson Thompson. 347 conled by an inspired historian ; and the proto- murtyr, Stephen, declares that Jesus was with the Church in the wilderness. Still another narrative, equally plain, is recorded of Manoah and his wife, seeing and conversing with a man — a mysterious man — concerning the birtli of Samson. This man was also seen by the heathen l^ebuchadnezzar, in the " burning fiery furnace," with the three Hebrew cliildren, and his form was Uke the Son of God. This is another plain narrative recorded by the in- spired historian, and must be either true or false. If true then tliis Jesus, as man, did actually' pre-exist before lie was born of Mary. All these plain narra- tives are fully and forcibly corroborated by the prophets to whom the word of the Lord came say- ing: " Thus saith the Lord," so and so. This same Jesus is the word of the Lord, which came to the prophets when they were searching what and what manner of time the Spirit of Christ, which was in them, did signify when it testified beforehand the sufferings of Christ and the glory which should fol- low. Christ himself, who is the faithful and true w^itness, the beginning of the creation of God, set- tled this question by a constant reference to his pre- existence with God. We meet with many such say- ings as the following : " What and if ye shall see the Son of Man ascend up where He was before?" " I X>roceeded and came forth from God ;" ** I came not 348 Autobiography of of myself, but lie sent me ;'' " Before Abraham was I am ;" " He that ascendeth is the same that de- scendeth into the lower part of the earth." Now, in numerous similar references to Ilis former exist- ence with God, and of His coming out from God, and being sent from God, and of His returning back to God, all prove positively llis pre-existence. If this were not true, why did Jesus pray to His Father for the same glory which lie had with Ilim before the world was ? If this pre-existence was not true of His subordinate or human nature or manhood, how could He be sent? We know He was sent not to do His own will, but the will of God who sent Him — to do a work which God had given Ilim to do. Surel}^ David, in the Psalms, recog- nized His existence as a man ; for he calls Him " the man of God," even " the Son of Man which Grod had made strong for himself." Surely, another of the holy prophets recognized Him as a man existing in his day, for he calls Him " the man that is God's fellow." And Daniel, another of the prophets of God, saw in a vision one like the Son of Man com- ing with the clouds of heaven, and approaching this Ancient of Days ; and they brought Him near be- fore Him. The holy apostles also bore witness to the same truth, as did also John the Baptist, who declares that this " Jesus was preferred before him, for He was before him." Now John was born of Elder Wilson Thompson. 349 Elizabeth,, about six montlis before Jesus was born of Mary. So if He did not exist previous to Ilis birth of Mary lie was not before John. The a})os- tle John confirms the above testinion}^ to the doc- trine of the pre-existence of the man, Christ Jesus, as borne by the inspired historians, prophets, and apostles, with John the Baptist, and even b}- Christ himself. This hoi}' man says: "In the beginning was the Word, and the Word was with God and the Word was God." And again : " The Word was made flesh and dwelt among us, and we beheld His glory (the glory as of the only begotten of the Father), full of grace and truth." Again, he says; *'The same was in the be2:innin2: with God." Now, as the Word was with God, and as the Word was made flesh and dwelt among the apostles, as the only begotten of the Father, we think the point of his pre-existence settled. But if any doubt should remain on the mind of any one, after all these Scripture quotations, it should be expelled by the most unequivocal testimony of this same wit- ness, where he says, in speaking of tliis same Word : "That which was from the be2:inninii:, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life; for the life was manifested, and we have seen it and bear witness, and show unto you that eternal life which avus with the 850 Autobiography of Father, and was manifested unto us ; that which we liave seen declare w^e unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with His Son, Jesus Christ. And these things write we unto you that your joy may be full." This testimony includes all the apostles under the pronoun we — we who have heard, and seen with our eyes, looked upon and handled, and whom we have preached, written and testified of, with a view to settle the faith of all the saints and all churches, on this very point ; so that their fellowship may he with the apostles, as their agreement or fellowship is with the Father, and with His Sou, Jesus Christ. This very Jesus, whom Philip preached, was then truly as the Word, in existence with God from the beginning and was manifested to the apostles, and they were fully qualified as witnesses in the case. The result is incoutestible. Jesus as Mediator — the man Christ Jesus — did exist from the beginning with God ; and " was manifested in these last times for you who believe in God, who raised Ilim up from the dead." If all this infallible testimony can be spurned as heresy, then the whole Bible may be rejected as a novel, and the actual existence of Je- sus denied ; for how do we know that Jesus lived at all, about Jerusalem, only as Ilis apostles, evangel- ists, and John the Baptist have told us, and histo- Elder Wilson Thompson. 351 rinns liavc recorded it, as Luke and others did. Now, as these and the inspired historians and prophets of the Old Testament Iiave told us that Christ was both seen and heard by thcni, from the beginning — we can trace Ilim all along, at various times and places — how^ can some among you deny His pre-existence, and boldly, in the face of God, Ilis Word, His Church, and the world, charge the doctrine as the worst of heresies? So far we have examined a few of the many witnesses to prove that this Jesus, which Philip preached, was not, even in his subordinate nature, as man, or creature, of yes- terday, springing first into conscious existence at Bethlehem, when born of Mary. This low and contemptible notion of the man Jesus not only eclipses the personal glories of the Mediator, but dishonors God's wisdom and will in appointing a nonentity as mediator, leaving all the patriarchs, fathers, prophets and saints, who lived during the first four thousand years of the world, without any mediator between them and their God; for the only Mediator is the man Christ Jesus. It also, in eflfect, denies that God loved them in Christ, blessed them in Ilim, gave them eternal life in Ilim ; in a word, this sophistical theory undermines the whole re- vealed system of redemption in Christ Jesus. ■ We now claim with confidence that we have proven incontestibly, not only that he did exist be- 352 Autobiography of fore the world began, but also that be did frequently appear to Adam, to Abraham, to Joshua, to Ma- noab, to ]!^ebuchadnezzar, to David, to Daniel, and many of the fathers, prophets, and saints, as MAN, in the active and actual discharge of the laborious functions of the mediator between God and them. I have thus shown the eternal glories, faithful- ness, grace, and fullness of the Mediator in his man- hood, or human nature, with God, and among His people, as the messenger or angel of God's presence; or, if you would better understand this phrase — the ever-living Mediator, the executor of God the Father's immutable will. So the saints of old were often made to rejoice, not in that which did not ex- ist, but in the living God of Israel, and Ills re- deemer the Holy One of Israel. In all the early appearances in Ilis manhood there was a constant manifestation that the God of Abraham was in and with the man. We shall admire tlie testimony of His divine nature, and see whether this was simply the divinity of one-third of the Godhead, or the whole of it. I am publicly accused of heresy, because I not only believe, preach and have written, on the ^re- cxistcncc of the man Christ Jesus, as the Mediator; but also because I maintain that this Jesus, in His Divine nature, is the true God, to the exclusion of all other persons, beings or things that are distinct Elder AVilson Thompson. 353 from Ilini. By tlic term "person" I understand is mciint an individual. So I learn from words, which are signs of ideas, that a person is an individual, and that distinct and separate. Therefore, as there arc many persons in the Godhead, distinct from each other, and each one of these Divine and distinct persons, he'iug separately considered, is truly and properly God, there must he just as many distinct, or separate individuals, and each one a God, true and proper. Kow if "svords are signs of ideas, the words are the signs of the true and proper Gods, separate and distinct from each other. This Popish heresy I have exposed. Let the advocates of this Papal tradition roar and vent their venom as they may, and labor to rob this Jesus of all the divine glories, excepting what belongs to the second one of these three divine persons, separately considered. Kow the Word, which w^as with God in the begin- ing, and was made flesh, was the man ; but in tlie divine nature of that Word, the Word w^as God. So the Word was both God and with God. While there was no God with Him, this could not be true if the Word was a distinct person from the Father; and, as such, w^as truly and properly God. If the whole fullness of the Godhead dwelt in the man Christ Jesus, then there could be no part of that fullness left out of Him, to remain among other per- sons distinct from llim in whom its whole fullness 354 Autobiography of dwelt. The Father, whom they call the first person, dwelt ill Ilim, for lie says: "The Father that dwelleth in me, lie doetli tlie works." "I in the Father and the Father in me." *' I and my Father are one." If these, the Father and the "Word, were two persons, they were hoth in Christ, and not dis- tinct, but one. The Holy Ghost, or Holy Spirit, which they say is the third person, is in Ilim. Jesus is the Spirit of prophecy. " Holy men of old spake as they were moved by the Holy Spirit." But this Holy Ghost was, *' the Spirit of Christ which was in them, when they testified beforehand the sufferings of Christ and the glory which should follow." This Holy Spirit was not in Him by measure. A measure of the Spirit was given to the prophets, apostles and all God's people, to profit withal, but it was all in and upon this Jesus, and not distinct from Him. It follows, of course, that if three were persons, they were not distinct persons, but all three were one God, in one person, and " these three, the Father, the Word, and the Spirit" — the three that bare record in heaven — are all in the one person of this Jesus, who is properly the visible form of the invisible God. This truth is stated most emphatically by Isaiah, in these words, dictated by the Holy Ghost: "Unto us (the people of God) a child is born ; unto us (the same people) a Son is given ; the government shall be upon His shoulders." Elder Wilson Thompson. 355 This born cliild, this son given, surely describes Christ's manhood, while His name is indicative of His Godhead. "Ilis name shall be called Wonder- fnl, Counsellor," — and what can be more wonderful than for a child to be born, a son given who was both God and man, God being His Father, and Mary, one of the fallen daughters of apostate Adam, His mother. Yet, at His conception, the Holy Ghost came upon Mary and hallowed her, and "the power of the Highest overshadowed her. Therefore that holy thing which was born of her shall be called the Son of the Highest." Is this not wonderful in- deed, that the Holy Ghost should be actually en- gaged in His conception, preparing a sinful mother of Adam's fallen race to bear a holy, sinless child — Jesus, who was "holy, harmless, and ui;defiled?" All His works and doings were also wonderful. Counsellor — This item of His name IJe amply tills. The mysteries of God's holy will were to be revealed by Him. All things are open and plain before Him. All the trei^sures of Diviqe wisdom are in Him. His eyes are over the righteous, and His ears are open to their cries; and they come boldly to His thi'one of grace in every time of need. O what a Counsellor He is, and with what freedom and con- fidence Christians may come and consult Him under all their trials, afflictions, and persecutions. Surely Ue is worthy of the name Counsellor. "The gov- 356 AuTomoaiiAPiiY of enmieiit shall be upon His shoulders." I have omitted to remark on this part of the text until now, because it attributes to Ilim the government, and not a name; and, therefore, might bo more cor- rectly understood and applied to Ilim, as both God and man in one person. The government shall be upon Ilis shoulders. The government of the earth, the starry heavens, the seas, and all their varied hosts, are under His control. Even heaven and hell are all subject to His government. Bat, more espe- cially, in the light of this prophecy, the government of His chosen people, Ilis Church, His kingdom, as King of saints, to whom as a child, He was born, and, as a Son, he was given, seems to be intended for a full development of His superior and infallible qualifications, as a Governor. I shall examine His appellations analytically. He is called. The Mighty God. " The " being a definite article, defines one kind or species, distinguishes Him from all other beings, individuals, or persons of the same species. The word *' mighty" being an adjective, qualifying the noun " God," it follows, then, that all persons, although they may be said to belong to the same nature, or essence, yet being distinct from this gov- ernor, can have no valid claim to an equality with this personage, who is here called by name, The Mighty God. If one shadow of a doubt should still hover over Elder Wilson TiioiMpsox. 357 the most beclouded mind, it surely must be dispelled by the next item of His majestic name — tlic J^cer- lasting Father. Here again the same definite article is found separating this person, on whose shoulders the government shall rest, from all other persons that may be imagined, of the same nature. The word "everlasting" — the adjective qualifying the noun "father" — shows that this father is the very God and Father of the man Christ Jesus. The Je- hovah of the Jews, the God of Abraham, Isaac, and Jacob, who claims the confidence and worship of all His people, and under the most awful sanctions, for- bids us to know or to reverence any other person, being, thing, real or imaginative, distinct from Ilim ; " but Ilim only shalt thou serve." The closing item in Ilis name seems to be designed to show the perpe- tuity and glory of His government, including both His manhood and His godhead in one person ; not in three distinct forms, but in one person, who is called '''the Prince of Peace, Jesus "made peace by the blood of the cross." " By Him we have peace with God." "By this offering of himself" as made to God through the Eternal Spirit, " He has slain the enmity contained in the transgressed law of com- mandments and ordinances; taking it out of the way and nailing it to His cross, so making peace — breaking down the dividing or middle wall of divis- ion" wdiich was between the Jews and Gentiles, and 358 Autobiography of of the twain making one man, body, or cliurcli, so making peace. His government was not estab- lished " with garments rolled in blood" on the field of battle and carnage; but hy " Peace on earth and good-will toward men." " The government shall be npon His shoulder;" He, by wisdom and power, be- nevolence, and good-will, and every virtue, either liuman or divine, will sustain the government for- ever. This is beautifully delineated by the prophet, whose declaration includes the born child, the given Son, the Wonderful, the Counsellor, the mighty God, the everlasting Father, the Prince of Peace, all as one and the same person, sustaining the weight of the government upon Ilis shoulders, and executing it by His own power most gloriously. These are His words : " Of the increase of His government and peace there shall be no end ; upon the throne of David, and upon His kingdom, to order it, and to establish it with judgment and justice, from hence- forth even forever. The zeal of the Lord of hosts will perform this." Where are your three distinct persons ? They are vanished in the bewildering fogs of a vain imagination; for in the person of this child, this son, this governor, this prince, this mighty God, even this everlasting Father, is found identified in Jesus — to the exclusion of all other persons dis^ tinct from Him. The Father is your supposed first; person m the Trinity, and the Holy Spirit your third Elder Wilson Thompson. 359 distinct person. But we liave found botli the Futlier and the Holy Spirit to be inchideJ and embodied in Jesus whom Pliili[) preached. It is, therefore, self- evident to every intelligent mind not blinded with Papist traditions, that the Triune God — Father, Word, and Holy Spirit — is the Holy Jesus, in his own true, proper, and undivided eternal power and Godhead. All this was essential to Ilim [)ersonally and officially, to qualify Him as mediator between God and man — to be our Saviour. As man He could die for us, and so save legally from the legal courts, and from the law whose curse we had fallen under by sin. He, " through the Eternal Spirit, ofiered himself to God for us,'' as " the altar which sanctifi- eth the gift." Jesus, as man, is betrayed ; He agon- izes in the garden of Gethsemane; His very soul is sorrowful even unto death ; and thrice He prays, not that He should be spared from drinking the cup, but *' 0, my Father, if it be possible, let this cup pass, yet not my will but thine be done." Jesus had taught His followers that He had come down from heaven not to do His own will, but the v;ill of His Father who h.ad sent Him. Now, the will being immuta- ble, and confirmed by the oath of God, was, there- fore, unchangeable ; hence Christ, as man, must needs suffer these things and enter into His glory. Jesus, as man, died according to the foreknowledge and de- terminate counsel of God. On that awful and event- 3G0 Autobiography of ful Lour, when the sun was vailed in table shade and the earth trembling in convulsive agitation, when the rocks were rent, and the graves of many sleeping saints were opened, Jesus cried; "My God! my God! why hast thou forsaken me?" Here the di- vinity which had been in Ilim, and co-operated with Ilim, but could not die, separated from Him, because man had sinned and must die. Hence this division of the two whole yet distinct natures were of neces- sity effected for the time. The man— the wliole man — suffered for the sins of the lieirs in God's will ; " His soul was made an offering for sin." " He bore our sins in His'own body on the tree." When the agonies and pangs of the death on the cross were endured to the end He cried: "It is finished!" and gave up the ghost (the spirit of the man), and He was dead. On the third day, God, who had forsaken Him on the cross, returned again, and raised Him from the dead. The very Holy Ghost, which quick- ened the dead body of Christ, is the ver}^ same Spirit which dwells in each of God's believing children, in measure, and shall finally " quicken their vile bodies by His Spirit, which dwellelh in them." He was raised from the dead by the glory of the Father ; so, we see that the Father and the Holy Spirit arose again in Him, as His true and proper divinity. God the Father, Word, Spirit, and all the fullness of the Godhead dwelt in this Jesus bodily or personally. Elder AVilson Thompson. 361 " Xo mail kiioweth the Father hut tlie Son, and lie to whom the Son will reveal him." My impugners assert that to the three distinct persons three distinct provinces are given, and each person is limited in His w.ork to His own province. Their first person, the Father, has the province of creation, providence, and grace. The Word or Sou of the Father, hegotten hy what is vainly called "eternal generation," as "God of God," is the sec- ond person,' and Ilis province is redemption. The Holy Ghost " who proceeded from the Father and the Son " is the third person, and His province is inspiration, sanctification, regeneration, quickening the dead, and raising them to life. Each of these supposed divine persons have their respective prov- inces to operate in, and can not work in the province of another. This is the folly of their earthly wis- dom. Does not the Father raise up the dead and quicken whom He will ? Did Jesus raise the dead while on earth, and declare He had power to quicken whom He would? Is it not the Spirit that quick- eneth? Then, as w^e have proved again and again, that " the three that hear record in heaven," are in Jesus and in His person, they all operate in the same province. Your distinct persons and their respective and distinct provinces all dissolve like vapors hefore the beaming rays of heaven's truth. Let saints rejoice in this Jesus, this Saviour; for 31 362 Autobiography of there is salvation in Ilini and in no other — in no other distinct from Ilini, for there is none " other name given under heaven among men whereby we must be saved." This name is Jesus, which signifies Saviour, " for He sliall save His people from their sins." No person, real or imaginary, that is distinct from this Jesus, or operates in a different and dis- tinct province from His can ever be our Saviour. This Jesus is " Immanuel," which being interpreted is " God with us ; " He is the Mighty God, the Ever- lasting Father; lie is the only true God, the only wise God. This Jesus is " the Alpha and the Omega, the first and the last, the Almighty." And as there is but one first and one last, and but one Almighty, where are your other two persons who are distinct from this Alpha and Omega? The}' are excluded by the word of truth. This person who is above every man, either in this world or in that which is to come, is the same Jesus, at whose name every knee shall bow and every tongue shall confess that '' He is Lord, to the glory of God the Father." All the angels were commanded to bow to this Jesus, who was made known to Thomas as his Lord and his God; yea, all the angels of heaven worship Ilim, and the four and. twenty elders cast their crowns at His feet, crying, " Holy, holy, holy. Lord God Almighty." Surely the saints on earth may join with the glorified multitudes around His throne Elder "Wilson Thompson. 303 saying: "Great iiiul marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints." Yes, brethren, this Jesus in whom the whole fullness of the Godhead dwells is in the Father and the Father in llim, and these three are one. ! praise Ilim wnth all your powers, love Him with all your aftections, serve Ilim with all your mind and strength, believe in Him with all 3'our hearts, let yonr gratitude and dev^otion be employed to swell His praise, and " crown Him Lord of all." This divine fullness of Jesus is all the God I know. To preach this Jesus and His fullness as the only Saviour of sinners is the theme I love to dwell upon. If all this be unparalleled heresy, then I am a heretic. But let this heresy be tested according to the say- ings of God, and then these my impugners will be found false witnesses, false accusers, and revilers of that which is God. If it be God's will, I may re- joice in the promise to the persecuted, against wdiom all manner of evil is spoken falsely. If my God^ who has all power in heaven and on earth in His hands, and who in the conduct of His government causeth the wrath of man to praise Him and re- straineth the remainder of that wrath, wills that I should suffer for His truth, I am content, unworthy as I am of standing in the relation of His minister, as His persecuted servant, yet I must remember that "so persecuted they the prophets" of old and the 364 Autobiography of apostles; and all the advocates of the holy truth liave more or less experienced what Paul suftered : " Cast down but not destroyed, dying but behold they live, chastened but not killed." Like them, I humbly " rejoice in tribulations also, knowing that tribulation worketh patience, and patience experi- ence, and experience hope." I have never been afraid of going too far on two points of revealed truth. One of these points is the depraved, helpless, guilty, and condemned condition of the sinner, in himself considered, under the law and under the curse. The other point is the super- lative fullness, power, grace, truth, and every divine atribute and perfection of the eternal power and Godhead, of my Lord and Saviour Jesus Christ. If He were not man He could not have died for my sins. Nay, if He were not a holy, sinless, and un- defiled man in Himself, standing in an indissoluble, legal, vital union to His body, the Church, our sins could not in justice or in law have been laid on Him, nor the righteousness of Him imputed to us. Hence His death could not have removed our sins nor His righteousness have justified us, or legally redeemed us from under the law and its curse. This legal re- lation of all the heirs in God's eternal will, which is immutable and confirmed by His oath, are the two immutable things in which it was impossible for God to lie. All this did God show to the heirs of Elder Wilson Thompson. 365 promise that we might have strong consolation in the truth, that all the guarantees or promises are set- tled immutably in Christ Jesus the Mediator — "in whom all the promises are unconditionally yea and amen." They are all in Ilim, as the estate or in- heritance of an heir is always in the legal executor of the will, and they are blessed with all the spirit- ual blessings of that will in the Mediator, according as they as heirs were chosen by the testator, in Jesus its mediator. Tliis shows the immutable union of Christ Jesus and His people or Church in Ilim, as heirs of God the testator, and joint heirs with the man Christ Jesus its mediator, who as such was "appointed heir of all things." So, brethren, you are assured by an apostle that "all things are yours, and ye are Christ's, and Christ is God's." "Christ is the Head of the Church," and God is the head of Christ; thus we perceive the unity of Christ as man, and of the whole fullness of the Godhead which dwelt in Him bodily. The heirs are all one body in Christ, and each one of them a member in particu- lar of that body ; and Jesus the Mediator as man, or the real man Christ Jesus, in whom they were all chosen, is their Head, and God is His head. This is that eternal and indissoluble oneness of each and all the heirs in Christ and Christ in God. So in the one person of this Jesus we see the whole fullness of the Godhead shining in every mighty work 306 Autobiography of Aviiich lie performed. Jesus in the Fatlier, and the Father, the AVord, and Holy Ghost in Jesus, and all the lielrs, or Church, yea, every spiritual blessing and every promise are in Him. Redemption, justi- fication, reconciliation, are all in Jesus Christ. In this Jesus we have a God to worship, a Spirit to quicken us, a victim to die for us as a lamb without blemish or spot, a High Priest over the House of God, a Prophet to teach us, and a King to give laws and to rule in us and over us. He has, through His death, *' destroyed death and him that had the power of death, tliat is the devil." He has tri- umphed over the last enemy, extracting the sting of death, and carrying oft' victory from the grave ! He has ascended to heaven with a shout, leading captivity captive. There,- on His eternal throne He sits, from henceforth until His enemies become His footstool. 0, what a Saviour is Jesus ! He is Lord of lords, and King of kings. There surely can be no per- son or persons distinct from Him, that can be equal with Him, for " His name is above every name, not only in this world but in that which is to come." "At His name every knee shall bow, and every tongue shall confess that He is Lord." Now, we have treated on this Jesus in both His natures, of God and of man, from of old, even from everlasting, down from heaven to earth, and back to heaven Elder Wilson Thompson. 367 again with God, where He was *' before all worlds," and have showed Ilim to be, all the time, in His personal manhood, the visible form of the inviedble God, by the materials of His body in which He appeared to the patriarchs, prophets, saints and others of what sort they may, whether spiritual, or like Adam's, before the fall, or like Christ's after the resurrection, or like His glorious body after His ascension — which I think most likely of all. Still lie was as lie still is, God, and God as lie still is He ever will be. So He was and ever will be, the Ijrightness of God's glory and the express image of His person. Kot a mere resemblance, but the ex- press, or exact, image of His invisible person, in wliich God appeared to the people, from time to time, until He was born of Mary, in a body pre- pared for Him to ofier as a victim, for the sins of the children which God had given Him. This whole subject is summed up by the apostle, where he testifies of Christ, saying to the saints: "Let this mind be in you which was also in Christ Jesus, who, being in the form of God, thought it not rob- bery to be equal with God; but made Himself of no reputation, and took u]_)on Him the form of a ser- vant, and was made in the likeness of men; and being found in fashion as a man, He humbled Him- self, and became obedient unto death, even the death of the cross. Therefore God also hath highly ex- fS68 Autobiography of altod Ilim, and given Ilim a name which is above every name, that at tlie name of Jesus every knee should bow, of tilings in heaven, and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Here we see this very Jesus, in the form of God — that very form in which God visibly appeared to men of old — and, therefore, it was not robbing God of any of His glory, for Him, Avho was in this form, to be equal with ''the in- visible God, whom no man hath seen or can see," except in this man. This was the high state of honor, glory and majesty, which He originally pos- sessed in the heaven of glory. Having this form He first made Himself of no reputation. 0, what liumility this was. He next took upon Him the form and condition of a servant. This was aston- ishing condescension---to be made in the likeness of men, or, as Paul says, in the likeness of sinful flesh. !N^ow, being found in fashion, or connection, as a man, "He humbled Himself and became obedient unto death " — but see another amazing step — '• even the death of the cross !" 0, my soul look up to His native sphere, and see from what an amazing height of glory and heavenly dignity this blessed man of God's right hand has stooped to save His people from their sins ! From the highest conceivable ex- cellence He lias come down, step by step, to the very Elder Wilson Thompson. 3G9 lowest point of servitude, pain and death, even the most painful and shameful of all deaths — the death on a Roman cross, between two malefactors, thieves and robbers. This fulfilled His Father's will, re- deemed the heirs from the curse of the law, finished iniquity, made an end of sin, and brought in ever- lasting righteousness. Through Ilis death " lie de- stroyed death, and him that hath the power of death, that is the devil ;" and so, legally, " delivered them who, through fear of death, were all their lifetime subject to bondage." Through the humiliation and servitude of this Jesus, all the heirs of promise are freed from every legal barrier that stood in the way of their coming, when called to receive, as free men, their bequeathed eternal inheritance. This view well agrees with the words of the apostle, where he appeals to the knowledge of the brotherhood, say- ing: "Ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes lie became poor, that ye through His poverty might'be rich." Some one may say, that this means the second divine, distinct person in the Godhead. I would ask such an one: Did the divine Godhead of Jesus become poor? Did it humble itself and suiier death, even the death of the cross ? What ! God dead ! The very idea is so glaringly preposterous, in itself, that it merits no refutation. This person was none other than the man that the Lord of Hosts claims 370 Autobiography of as His " fellow," the Shepherd who was smitten for the sheep. When the obedience and death of Jesus had done all that God's will required, and He had lain in the grave until the third, the appointed morn, God highly exalted Him by raising Ilim from the dead, and finally exalted Him with His own right hand to again occupy His former glory, whicli He had before the world was; and He still remains the Lamb of God, that is in the midst of the throne; and He still leads His people, flock, or subjects to fountains of living water, and God shall wipe all tears from their eyes. I have often said, and still say, that the Spirit of Christ, which is the same with the Holy Ghost, moved the saints to write and speak; and that the Spirit of which believers are born again (and so are born of God), the S])irit which dwells in them and leads them, is the very same spirit of Truth. Therefore, every true experience will beau- tifully harmonize with all the truths of the gospel of Jesus Christ. ISTow, for a few moments at the close of the present discourse, let me invite you to a review of your own experience as Christians. When God was pleased to shine in 3'our heart did not His light enable you to see light, even the light of the knowledge of the glory of God in the face of Jesus Christ? Did not His fullness, perfection, grace, and truth draw out your heart's best afiections to Him, Elder Wilson Thompson. 371 avS altogther lovely, and cause you to Ijcgiu to pant lor the livino^ God? With His \\^]it shinins: in vour heart did 3'ou not see your own vileness, poverty, polhition, guilt, and condemnation? Did you not, from this time, begin to hunger and thirst after righteousness, and see plainly that witliout lioliness no man could ever see the Lord? You now saw and felt your abject poverty, and felt as a guilty and justly condemned culprit, before a just and holy and sin-avenging God. In this agony of soul you saw an end to all that boasted moral free-agency, and conditional system of salvation which Fullerites and all conditionalists proclaim as indispensable to a sin- ner's acceptance with God. You had tiied your prayers; they came from a wicked, hard, and de- ceitful heart, passing througli a throat, polluted as an open sepulcher, and from lips under which the deadly poison of the asp was corroding, and was ut- tered with a tongue that used deceit, and a mouth that was full of cursing and bitterness. Therefore, 3'our ver}- prayers were so loaded down with the fumes of evil that they could not rise acceptable be- fore a holy God, but seemed to bound back upon you with an alarming emphasis. You were told to come to God, but you knew not the way, and your feet being swift to shed blood, and destruction and misery being in all your ways, you dared not, nor could not come in that condition. You were told 372 Autobiography of to come by prayer and repentance, but you found your heart was too hard to repent, too full of evil thoughts and imaginations, and you could neither soften nor cleanse it. You were told to believe and come by faith, but alas ! you soon found that all men have not faith, and you were of that number. You now felt a realizing sense of the poet's words : " I would but can't, though I endeavor oft, This stony heart can ne'er relent, till Jesus makes it soft. I would but can not pray ; I'm filled with deep dismay. could I but believe, then all would easy be, 1 would but can not ! Lord, relieve ; all these must come from thee." So 3"ou found that when to will was present, how to perform that which was good j^cu found not. One thing now you well knew — that was : " That in me that is in the flesh dwelleth no good thing." So the last hope of salvation by fanning some holy, vital spark, supposed to dwell in every man, vanished as a delusion ; and, with it, all liope of salvation l)y the deeds of the law were blotted out, and you were thoroughly convinced that if your salvation, in whole or in part, depended on any condition which you must perform, that condition would never be ful- filled by you, and, therefore, you must be lost with- out remedy. iSTow, the law which you had thought to be unto life, you have found to be unto death ; for it was the ministration of condemnation and death : Elder Wilson Thompson. 3Y3 " So when the commandment came, sin revived" in all its heinous reign unto death, and you were dead to all hope or acceptance with God, on the conditional platform, in whatever shape it could assume. And unless a merciful and gracious God could be just, and a Saviour of a guilty, depraved, and helpless sinner, there remained no hope for you ; and even this seemed only hoping against hope, for you could see no such a way. With your eyes cast down, and the gloom of desponding dread on your brow, and your hand smiting on your guilty breast, burdened with a condemned heart, you poured forth the deep- est desire of your soul : " God be merciful to me a sinner;" "Lord save or I perish;" "Jesus, thou Son of David, have mercy on me." Then you real- ized that feeling expressed by the poet : "Should sudden vengeance seize my breath, I must pronounce Thee just in death ; And if my soul ^vere sent to hell, Thy righteous law approves it well. O save a trembling sinner, Lord, Whose hope stands hovering round Thy word, Would light on some sweet promise there. Some sure support against despair." When you had proven the falsity and delusion of all this worldly scheme, and it pleased God to re- veal His Son in you, you no longer conferred with flesh and blood, but was ready to own ITim as your 374 Autobiography of Lord and your God, your Saviour and your Life — your all in all. The end of the law for righteous- ness, all the fullness of the Godhead was in Ulna. iSTo other distinct person from Him was thought of, for all fullness was in Ilim, and no other was needed. He was the chiefest among ten thousand, and alto- gether lovely. *' Whom have I in heaven but thee ! and there is none on earth that I desire beside thee." Grace is in thy countenance : "This is my Beloved and this is my Friend." There is salvation in Him and in no other : " There is none other name of person or thing given under heaven among men by which we can be saved." " God and the Lamb" is the theme which fills the heaven above and the most capacious wishes of the saints on earth. Kot once did you feel your faith shaken by the thought that Jesus, the Saviour, who should save His people from their sins, was without existence until he was born of Mary. 'No, " the Word that was from the beginning with God was now made flesh and dwelt among us." Your faith found in Him all the treas- ures of grace and truth — the true God and eternal life. You viewed Him as "the only wise God, our Saviour," in whom your hope took a firm anchorage, and your faith found a perfect righteousness, sancti- fication, and eternal redemption. The chilling thought never once obtruded itself that He was, as man, of "timely origin," or that, as God, He was Elder Wilson Thompson. 375 only one of throe divine, tlistijict, and cqnal persons, each of whom wile came to the door many of them would hurst into tears, and, when seated, would sit weep- ing on their seats. These strange manifestations continued until the rooms were filled, and there Avere many out of doors who could find no room inside the building. All was measurabl}* silent in the house, nothing to excite, to alarm, or touch the sympathies of the large crowd that we could see. All was passing strange to us. The time appointed for the meeting came, and preaching begun. The emotion of the people increased; sobs and tears were manifest through the congregation, and no one seemed more deeply afiected than Elder Guard, who sat sobbing and weeping, so as to be heard through the house. Elder Guard was noted as a man of a firm mind, and was seldom seen to out- wardly manifest emotions; he had a good control of his philosophical judgment. To see him so com- pletely overcome surprised all who knew him. He continued weeping during the time Elder Thomas and I were preaching. At the close of the meeting a general request was made that we should preach m the meeting-house at candle-light that evening, which was agreed upon. The appointment was published and the people Elder Wilson Thompson. 407 were (lisinissed. Some of the members remained with us, and the wonderful effect among the people occupied our conversation. Elder Tliomas and I gave it as our belief that the Lord was going to visit this church, in the power of His spirit and grace, for the gathering in of many of His redeemed chil- dren ; that the good work was already begun in their midst; and that they would ere long see more of the glorious working of the power of the Most High among them. They said, this day looked in- deed like such was the case ; but they thought the clmrch must first have a travailing spirit, before she brought forth. Instead, however, of possessing such a spirit, the church was nov/ in a state of confusion, and bitter feelings existed between many of tiie members. Such being the state of the church con- verts would not likely wish to join so distracted a body. I wished them to remember that " one word from our King has calmed the billows of the raging sea, hushed the howling tempest, and brought the ship safe to shore ; and then all was well. Our King still reigns in His almighty power and wisdom. lie can say ' peace, be still,' and your storm will be over and gotie, the church will be safely in harbor, and her members, who so sliort a time before had been des[)onding, will rejoice and say, ' the winds and the waves truly obey Ilim.' I believe, from what I have this day seen, that the power that is at 408 Autobiography of work among you is of the Lord, and that you will soon realize it, and rejoice that ' God is the rock and His work is perfect.' A short time will show whether this is a perfect work or a delusion." I have given the substance of the afternoon's conver- sation. That evening we met a large assembly at the meeting-house, and much solemnity pervaded the entire congregation. The next morning Elder Thomas started west for his home in Indiana, and I east tor my home. The good work went on in ~^\k. Creek Church with great power, and extended out in all the bounds. At their next church meeting a number were baptized, and all the troubles of the church were ended, for all those hard, ambitious feelings were gone; and mutual confessions and for- giveness restored a warm, brotherly fellowship throughout all the church. The work was general, numbers were baptized each month, and large- addi- tions were made to that church. "When I reached home I found all well, and the good work of grace still going on. I must now return to the little house- less minority, who were recognized, as before stated in this narrative. I still attended them monthly — meeting in a barn in warm weather, and in a private house in cold weather. Some very encouraging symptoms had of late showed themselves among the little despised church. For some cause, we knew not what, Mason's majority opened the door, and in- Elder Wilson Thompson. 409 vited us to hold our next meeting in tlie old meeting- house. We accepted the kind otter, and at tliat meeting two were received for haptism. These were the first received after the division. This day was a day of great power, especially at the water — the ef- fect was great and general. We received no more invitations to hold service in The old meeting-house, but had to return again to the barn and private resi- dences. The good work increased, and spread in the town and adjacent country. Many were added to that little church. They built and completed a good stone meeting-house in the town. [N'ear one hun- dred were baptized during the progress of the gra- cious work, llercj on one occasion, I baptized twelve, when my mouth was running from severe salivation, and one of the persons baptized was the mother of an infant not cpiite three weeks old; yet no harm came to either of us; An old church called Clear Creek, near the village of Ridgeville, about half way between Lebanon and Centerville, had so dwindled down by deathsj removals, etc., that at last the few that remained talked of dissolving. They had chosen a man who was not a member, but wdio attended the meetings regularly, and whom they be- lieved to be a Christian, to serve them as clerk ;;?'o tern. The church Was very small, but in peace. This little body solicited me to hold a regular meet- ing with them on Friday evening of each month, as 35 410 Autobiography of I was on \)\y way to Centcrville (Sugar Creek Churcli). I agreed to do so. Soon the good work began there, and a nuniber of very acceptable can- didates were received and baptized, and Clear Creek became a strong church. These were happy times. I have often seen our lare^e meetini^-house crowded to its utmost capacity, while vast numbers would be outside, around the house, standing in the lot or seated in vehicles, all eager to hear the word of the gospel. This gracious work continued with great power for about one year, when it began to decline. Still there were some baptized, occasionally, for six months longer, when, suddenly and unlooked for, one of the brethren came to me in a very ilUhumor and said that a certain small boy had told him that he liad heard a member of the church, a youth of about fifteen years of age, say some very reproach- ful things about this brother's daughters, and, said he, " My daughters shall not suffer such a scandal." I saw that the old brother was very much excited with passion, and was not in a spirit to do anything calmly. I asked him if his wife and daughters knew of the evil report. lie said they did. These were all members of the church. I proposed to go with liim to the youth who was reported to have slan- dered his daughters, and know^ of him if he plead guilty, or what he would say about it. He agreed to do so, and we went and found the youth. Ilav- Elder Wilson Thompson. 411 iiig taken liim aside, we asked him if lie liad heard * this rumor. He said he had not, and had not spoken one disrespectful word ahout these young women, neitlier had he ever had any cause to do so, and that there were no memhers in the church that he had any more confidence in or esteemed any higher. He said he would as soon slander his own sisters as them, and if we would go with him to them he believed all could be fully and satisfactorily settled. I then asked the old brother, who still appeared quite angry, if he was willing to have us all go to his house and privately try to settle this unhappy afi'air, before it should become public. lie hesitated for a moment, and then consented. We three then went to his house, and, togetlier with his wife and two daugh- ters, held a private interview. I stated to them that an ugly rumor had been put in circulation, and that hearing it, we liad visited the youth, and he denied it all. " We now wish," said I, " to talk together, and see if this unpleasant occurrence can not be over- come, and good feeling entirely restored." The accused youth and young sisters conversed freely together. The young sisters said they did not, from the start, believe that the young brother had said any such thing as reported, and that they were now fully satisfied and wished the whole matter to be dropped as if it had never been. The old lady said she hoped the young people would still feel the 412 Autobiography of same friendship for each other which they did be- fore, and in the future refuse to hearken to the fooHsh talk of the Httle boys about the streets. The old brother still appeared to be angry, but said that as all the rest were satisfied, he would drop it all and say no more about it, and so left the room. I said that I w^as very thankful to see this matter settled so soon and so satisfactory to all, and that it was the duty of all parties to say nothing more about it unless it were to some of the members who, having heard of it, might venture to inquire of us, and then we should onlj- tell them that it was all settled amicably and satisfactorily to all parties. I returned home rejoicing that so threatening and dis- tressing a difficulty had been removed. That evening, however, a young man who was living in this family, a journeyman tailor, and who had joined the church, learning that the parties had been reconciled, told the old brother that he knew much more about the youth's slanderous talk than wdiat the little boy had said. He then went on to tell of far worse things than what the boy had stated. The old brother, being of a hasty temper, and his former passion not having fully subsided, now became more excited than before. The next day he came to me in a great rage, and told me that all the settlement the day before was now null and void. He then went on to tell me what the jour- Elder Wilson Thompson. 413 neyman tailor liad told him, and wound up b}- say- ing : " And now the church must settle it, for I have the gospel testimony, and am determined to prosecute it to the bitter end." I labored in every way I could to calm his passion, but all in vain. At length I told him that I was truly sorrj^ for any difficulty to come into tlie church, and especially one that must, more or less, bear heavily upon the moral character of both male and female members of it. But if no other plan would satisfy, he had a legal course to take before the church would hear his comphiint. "If that journeyman," said I, " knew the guilt of the accused youth, he should have fol- lowed the rule laid down in the eighteenth chapter of Matthew. As he has not done so you must now proceed in the spirit of love to reclaim the offend- ing brother. 'You say one accuses and the other denies, and there is no witness to prove which of tliem tells the truth. The journeyman accuses and the youth denies. Kow, if you take up the case, you must first talk to each of them privately, and see if it can not be settled privatel}^: and, if it can not, take one or two others with you, and let them labor for reconciliation ; and if this proves unsuc- cessful, then tell it to the church and let the church labor with them. Be careful that you keep this matter strictly private until it is brought legally be- fore the church. Then the accuser and the accused 414 Autobiography of will stand on equal grounds before the church, ex- cept as the evidence may give to either the advan- tage of position. !My brother, be calm and delib- erate ; the cause of God and the peace of the church now hang upon your proceeding according to the rules of the gospel. The journeyman has already departed from order in having gone to you instead of going to the young brother witli his grievance. Christ, our law-giver, has given us a plain rule in all such cases, and while we follow it, in spirit and in letter, there is but little danger of discord or trouble in the church. But when our evil passion^ become aroused, and the tongue — that unruly mem- ber — is not curbed, it sets on lire the course of nature; and then, * behold ! what a great matter a little fire kindleth.' Your duty is to say no more to any one about this matter ; it is a private matter be- tween the accused youth and the journeyman, and there it should have remained until all the labor to gain the accused had been exhausted; after which let it come before the church. But this journey- man waited until 3^our passion was aroused, and then he told you; and instead of your reproving him for this error you come to me with it, and so it may go from one to another until the whole church becomes excited and prejudiced, some one way and some another, while, perhaps, the accused is ignorant of what is going on until many of the Elder Wilson Thompson. 415 members of tlie cluircli are arrayed against him, and his character is reproached in the world." The old brother left me, but instead of following m}' counsel he went to others, both in and out of the church, telling them that the accused youth was now proved to be guilty of basely slandering his daugh- ters and other females. Directly the town and country around became wonderfully excited, and some of the fi'iends of the pareiits of the accused youth advised them to send him to some other part of the country, for his life was threatened and he would be in great danger to remain where he was. At the same time I was taken suddenly sick with fever, and lay some weeks so low tliat iiiy physician and friends despaired of my life. While I thus lay my brethren visited me daily, and told me of the dreadful state of affairs. They had met at different places and sought for evidence against the accused youth but could find none. But the general excite- ment was so great that the youth must be excluded to maintain the honor of the church. I was too weak to talk mucli, but I said that when one person affirmed and another denied, the onus of proof lay on the affirmant, and if he failed to prove what he affirmed he lost his case, and the accused stood ac- quitted for want of evidence to convict him. There was nothing of it as yet brought into the church, and all the proceedings thus far had been in open 416 Autobiography of violiition of the laws of Christ and the adopted dis- cipline of the church. Through the imprudence of others the matter was made public in its worst form, and the people of the world had become so much excited that the accused youth must now be excluded to satisfy the world and save the church from public disgrace. I had never heard of the youth having said one word to make the matter })ublic, only to deny the charge whenever he was accused. All this was the effect of disregarding the authority of Jesus Christ, and unless the church changed her practice her prosperity was at an end. This state of things continued until my health began to improve so that I could sit up a short time each day. The journeyman came to my house and con- fessed to me and my wife that he had made all this trouble in the church, and the accused youth was not worthy of censure, so far as he knew. He said lie wished the church to know this, and he was ready to confess himself guilty of the whole trouble and to ask the church to forgive him. But as he did not feel like he could be composed enough to make these statements publicly to the church, he wished me to write them down for him and he would hand in the paper at the next meeting. He cried and made such humble confession that I felt truly sorry for him. I told him that I had already sat up much longer than at any one time since my Elder Wilson Thompson. 417 sickness, unci was too niucli fatigued to do any writ- ing that night, hut as he wislicd it I would, if ahle, write as correctly as I could on the next day the statements he had made, and he could come to my house in the evening and examine the paper, and if he discovered any mistake in what I wrote he could correct it, and when it read as he wished it to, he should sign it in the presence of one or two of the brethren, which he could bring with liim, and they shouUl also sign it as witnesses. He agreed to this, and then went home. The next day I wrote down liis statements as near as I could remember them, but in the evening he failed to come. The next day I learned that the morning after he left my house lie had quit his employer, and was gone to parts un- known. In a few days after this his affidavit was sent to the father of the two young sisters in which much more was sworn to than had been stated be- fore. This affidavit occasioned quite a talk through the town ; and when church meeting came on it was reported to the church. The church took it up, and as it purported to have been made before a justice of the peace in Franklin, a committee was appointed to go there and cite this journeyman to attend the next meeting to give in his testimony before the church. I objected to this course; we had his oath alreadx^ and that was as strong testimony as he could give, and I was sure that the committee would not 418 Autobiography of find him, for I did not believe tlnit lie wonld face me after stating what he had to me, and tlien making affidavit to tlie very reverse. But I was overruled and the committee was appointed. I told the com- mittee to visit him soon, for if he ascertained that they were coming he would abscond again. They said there was no danger, they would doubtless find him and his personal testimony would be much more satisfactory than his affidavit. The committee, after some delay, went in search of him, but the only in- telligence they could obtain was that he had gone west. This was the last we heard from him for more than a year. The committee had been invested with power to send for witnesses and investigate the case and re- port the result. I protested against such j)roceeding as unscriptural. I never had read in the Kew Tes- tament any warrant for a church to transfer her au- thority to a committee of members to convict a re- ported oflTender. If any such warrant existed either in the New Testament or in the rules of the church, I had not found it, and unless some one could show it to me, I must protest against any such practice. The church had previously appointed another per- son as Moderator, knowing that, as Moderator, I would not suft'er anything to come into the church until all the preliminary steps had been taken. This has ever been my understanding of the responsibil- Elder Wilson Thompson. 419 ity of a ^Foderator. A[iK'h of tlie troui)les and divi- sions in clin relies come from taking np bnsiness wliieli bas not come np in order before tliem. The com- mittee held a private session, and on rising re- ported that, in the judgment of the committee, the accused youth had used obscene language preju- dicial to the character of the young ladies before mentioned. Nothing of a definite character, further than this, was charged. Some objections were made to receiving the report, because it was so vague and indefinite. The committee said it was their judg- ment, based upon the affidavit, and other circum- stances; and they thought the honor of the church required it. A motion was then made and carried, by a majority vote, to receive the report. Another motion was then carried, by a majority vote, to ex- clude the accused j'outh, whereupon I arose and said : " I have not cast a single vote in this whole matter. I have, from the first to the last, raised my warning voice against the entire course pursued, believing it to be gross disorder. I did not feel willing to act in the case, but have entered ray earnest protest at every step, appealing to the laws of the King of Zion, which I saw were being trampled under foot. I suppose the church is now through with the case, and I feel like I had done my duty, though it has been a painful one; and now, in the close of the matter, I wish to say to tlie church and hope they 420 Autobiography of will not forget it — the Lord will visit the iniquities of His people Avith a rod and their transgressions with stripes. lie will cleanse His people and purge His floor. This is often done by divisions and sore trials. This church, I most sincerely do believe, has eirrecriouslv offended a2:ainst lier Lord, and has dis- regarded His authority and laws, and has been led by excitement, blindly, into great errors, and will have to endure sore chastisements. These things, I sn}^, not because I feel any antipathy toward the church, for if I know my own heart I love you all, for Jesus' sake. I can not forget the happy seasons I have enjoyed with you, and it is with painful re- gret that I have witnessed your strange departure from the right way of the Lord. I have now told you plainly my impressions, and wish you to remem- ber w^hat I have said; and if you are sorely scourged or your candlestick is removed out of its place, look back and remember what I have told you. On the other hand, if peace and prosperity attend the churchy as in time past, let that be an evidence that I have been misled and have greatly erred in judg- ment. The Lord will bless you jf you have faith- fully administered His laws; if you have not lie will visit your iniquities with stripes. And now we will leave our differences to God's wise and just ar- bitrament, and let time bring in the verdict." A mo- tion was then made and carried to exclude the jour- Elder Wilson Tuompson. 421 neyman tailor. I begged tlje cliurch not to act so liastily, as no charge had been preferred against him and no preliminary steps had been taken. They had just excluded one, on his affidavit, and that, too, after he had absconded ; and now to exclude him forgiving that testimony would look passing strange. My remarks were not heeded. About one year from this time I received a letter from the clerk of a Bap- tist Church in the western part of Indiana, stating that this journeyman tailor had come there and pro- fessed to be a member of the Lebanon Church. As I was the pastor of the church he wrote to me in order to ascertain if his statements v/ere true. I "wrote in answer, giving his character and a state- ment of the action of the church in liis case. This statement I presented to the church, and the church authorized the Moderator and Clerk to sign it, and forward it to the church in Indiana. The accused youtb attended regularly the meet- ings of the church, conducted himself orderly, and as soon as the excitement growing out of the reports had abated, many of those who had been active in his exclusion began to regret their action in the case. They asked him if lie did not desire his place again in the church. He said he felt very lone- some, like one cast oif from his home, and he would gladly return ; but he could see no possible way for him ever again to regain his lost privileges. His 422 Autobiography of exclusion was upon a false charge, and he could not, therefore, acknowledge himself guilty. He felt that tlie door of the church was for ever barred against hini, and he must spend his days solitary and alone. They replied: "You need make no acknowledg- ment. We have seen your orderly walk, and would gladly welcome you back to a place among us. All you have to do is to make the request, and we will grant it." The youth, finally, handed a letter to the church, stating his desire to be restored again to the privileges of the church, if the whole church felt free to receive him, without requiring an acknowl- edgment, on his part, to the charge upon which he had been excluded — for of that charge he was inno- cent. He was willing to confess that he was very imperfect in his nature, and that, during the progress of the difficulty, his evil passions had been greatly aroused, and perhaps, at such times, he had spoken harshl}^, and injured the feelings of some of the members. " Whether I have or not," said he, " I know that I have, at times, felt a hard spirit, and if the church should not restore me, I feel this ac- knowledgment is due her. The church could act in the case as prudence might dictate, and he would try, quietly, to submit to her decision, and hoped that he would have an interest in all their prayers." The church ordered the letter to be received, and by a unanimous vote of all the members, restored Elder Wilson Thompson. 423 the youth to tlio I'ull fellowship of the chmvh. He afterward hecanie an ahle minister, and is still preacliing the gospel of the grace of God. The journeyman tailor came back and visited me, making another confession, similar to the first one, and wished to know if I could forgive him, and ap[>rove of his restoration to the churcli. I told liim his course had been such as to destroy my con- fidence ; but if the church was willing to restore liini I would remain neutral, and hoped lie might, by a good deportment, do better in the future. He then applied to the church to be restored, but was rejected. lie has, since that time, proved to be a very base cliaracter, and notorious for making false statements. The church, for some time after tliis, was in a cold state. Many of the members were hurt and burdened, more or less^ on account of the disorder that had been practiced by the church in her proceedings; but being in the minority, tlie^' could do nothing; so they agreed to forbear, and wait to see the purposes of the Lord. The congre- gations continued large and attentive, and some- times many were much affected. But nuany of tlie youncc members married and moved awav to other parts of tlie country ; many more, wdio were me- clianics, moved to Cincinnati, Dayton, and other palaces; and many of tlie older members sold their farms and moved west, where large sections of new 424 Autobiography of lands had now come into the market at government prices. Tlicse changes greatly reduced the number of members in the clmrch. I fain hoped that I might have been mistaken in the degree of error tliat the church had gone into, but still my mind was burdened. I kept my apprehensions to myself. At lengfh a revival started, and I baptized about twenty persons in a short time, yet the church did not appear to participate much in the work, and it suddenly died away, and left the church in the same cold state. My love for this church was verj' orreat; for it was composed of very valuable, worthy mem- bers. There was no apparent difficulty in the church, for those who were hurt were bearing their burdens silently, and dreading the rod of chastise- ment which they believed must fall upon them. I exhorted them to long forbearance, gentleness, and brotherly kindness, in love, striving for the unity of the Spirit in the bond of peace. I was so much at- tached to this church that I earnestly sought its prosperity in Christ Jesus. I had purchased two small tracts of land in F(iy- ette County, Indiana, and would often think of moving there, but the very thought of leaving Leb- anon seemed worse than death to me. Few persons can conceive of the stroiig attachment which binds the affections and sympathies of a minister to a church made up of worthy and friendly members. Elder Wilson Thompson. 425 and especially when many of them have been added as seals of his gospel ministry, and with whom he has enjoyed many happy seasons of reviving grace. ' All these ties bound me to the Lebanon church and seemed to forbid me from leaving them. Add to all this the fact tluit I was well settled there on twenty acres of good land of my own, all cleared, fenced, and cultivated in orchard, garden, and farm products. I had also a good, roomy, and convenient dwelling-house, stabling, etc., and I w^as conve- nient to the meeting-house. The church so provided for the temporal wants of my family that I was en- abled to spend the most of my time through the week in preaching among the destitute churches in the neighborhood. I could not have been more pleasantly situated to my wishes than I w^as there, nor could I expect to be so well situated in these respects again. Still I was so constantly and heavily laden with a foreboding of some undefined but disas- trous calamity that was about to fall upon the church, that I must get out of the way. I became ao distressed under these impressions that I could not sleep at night. Often at a late hour of the night I would leave my bed and walk on the com- mon and in the lanes for hours alone, and would lament and weep, and try to pray to know the mind of the Lord, and to learn from what source these impressions came. All the answer that I could get 36 420 Autobiography of was : "Up, get you out of tliis place, for the Lord has a controversy witli His people." These words were impressed upon me constantly, with a force which I had no power to repel. I thought they were not the language of Scripture, and perhaps they might be from the tempter. This added to my trouble. Sometimes I thou2:ht I would remain where I was and suffer with the church let wliat might befall her, but this gave me no relief. The impression would arise that I was in the way there and I must get out of the way. I shall never be fully able to describe the trouble and anguish of my mind for about one year. My feelings were to sta}^ and suffer with the church, if she must suffer. But the imperious command of the Lord, as I thought, was impressed upon my mind with emphasis : " Up, get you out of this, for the Lord has a controversy with His people." While I was thus exercised in mind the word came out from Cincinnati, b}^ passengers on the daily stage, of a wonderful religious work going on in that cit}'. This news filled me with gloom, and added greatly to the burden already upon my mind. Each day brought more vivid accounts of the unparalleled work going on in the city. And the more I heard of it the greater my distress became. First, I thought that perhaps, as our church was not in a condition to participate in this great work, it might Eldkr Wilson Thompson. 427 be tlic reason wliy I was distressed to liear that a revival was going on in another plaee. This sus[)i- cion troubled nie, ibr I had always rejoieed to liear of sneh graeious displays of Divine power in any part of the world, and now tliat it sliould so trouble nie to hear that it was within thirty miles of me, and in a ehurch where I had often preaehed, I thouglit surely I must be iniiuenced by an evil spirit. If so, then perhaps I have been under the guidance of an evil spirit from the first, and all the wrong was in me. This put me to work again to try the si)irits, to know what kind of spirit I was of. I read, I studied, I tried to pray, to divest myself of all predilections, and search for the truth simply for the truth's sake. Durins: this search it occurred to me that I should first seek to know what spirit it was that was producing such a wonderful work in the city. If it was the Spirit of the Lord that was doing this great work, and the spirit in me was troubled because of it, they must be opposite spirits, and the spirit which governed my mind must be evil. I now resol«id to go to the oit}' and assure myself, if possible, wliat spirit was at work there. Reports such as these still c^ime daily: "Fort}' had been baptized the preceeding Sabbath;" "the very air in the city seemed changed, so that the signs on the taverns, stores, and other buildings, were melting and running down;" " the people 423 Autobiography of coming in from tlie country to market, as soon as tliey entered the corporation, were struck with awe, and would burst into tears;" "through the whole city, in nearly every house, might be heard the voice of weeping and supplication or of praise and thanks- giving;" and what was more, "almost every face you met with upon the street was as solemn as death;" "that this great work began among the Baptists under the preaching of the Rev. Jeremiah Yardaman of Kentucky, w^ho said that his mind had become so deeply impressed for the conversion of sinners in Cincinnati, that he could stay at home no longer, but had left his family and churches and came to the city; " " the work began at once, and was now spreading powerfully in all the churches of the different denominations in the city, especially in the Presbyterian church;" "it was very remark- able that within a few days after Mr. Yardaman came to the city, two Cumberland Presbyterian min- isters came from Tennessee with similar professions of an irresistible impression of mind to leave all and come to the city." ^ Many such wonderful accounts were coming to us daily. I had an appointment to preach at our meet- ing-house the next Sunday, and I set the Monday following to go to the city, and, if possible, satisfy myself whether it was indeed the Holy Spirit or the spirit of delusion that was at work there. On Sun- Elder AVilson Thompson. 429 day I used these words for a text : " O tliat my head were waters, and mine eyes a fountain of tears, tliat I might weep, day and night, for the shiin of the daughter of my people." Tliis text was so much in keeping with my feelings that I was overcome while speaking. I could not refrain from weeping, and many of my hearers wept with me. At the close of meeting I ohserved that I intended to go to Cincinnati the next day, to witness some of the great work we were hearing so much about. Sev- eral of the sisters wislied to know if my wife was going with me. I answered that she was. They then expressed a desire to go with us, to which I re- plied that if they could ride in a two-horse wagon, I would take as many as could find room with us in one, and all that wished to go with us must be at my house early the next morning. The morning came and several of the sisters, my wife, and myself started for tne city. As we went along we had much talk respecting the news that had reached us. My companions were in high an- ticipation of great enjoyment when they should reach the city and witness the mighty work going on there. I finally remarked to them that they all had greatly the advantage of me : "Your anticipa- tions afford you much comfort, while I have none. I have left home without any hope of realizing any real enjoyment from this visit, but to be a spectator 430 AUTOBIOGUAPIIY OF of whatever may occur." They said they had seen ine in revivals, and that wlicn I got there and saw the great work going on, I would catch the fire and enjoy myself, perliaps, inoi-e than they. I said that I had not set out w^ith any such anticipations. I knew that if that city work was of God and I could see the evidence of it, I should be convinced at once that I was under the influence of an evil spirit, and this conviction would forbid me any enjoyment. When w^e came to the city we neither saw" nor felt anything unusual. The people looked and acted about as usual; no praying, no weeping, no singing could be lieard. We drove to Brother liichard Ayers's and put up there. I inquired of him wdiat was going on in the city in religious mat- ters, that had given rise to so many strange rumors, lie said there were surel}' w^onderful works going on. "Is it the Spirit of God or the spirit of delu- sion?" I asked. "Of that," said he, "you must judge for yourself. There is a meeting to- night, and you w\\\ have to preach." I told him I liad not come to preach, but to hear and see. He said: " They will have you to preach this night and will take no denial. And," pointing toward his daugliter he added, "there is one of the young converts bap- tized last Sunday; you can talk with her and see the fruits of this great work." She was a \cvy well-educated and intelligent young lady. I talked Elder Wilson Thompson. 431 with lier aljout her cxjjoriciicc, but could get no evi- dence of anytliing like a change from deatli to life. In tlie evening we went to the meeting. It was a very large meeting-house and was soon filled with city-dressed people. I looked over the congregation from the pulpit, but could discover none of that solemnity which I had usually seen so visible in the countenances of the people in times of revivals. !N"o excuse on my part Avould be received, but I must preacli. I preached with the best ability I had, of "Jesus Christ and Ilim crucified." After I had closed my remarks a Doctor Patterson, recently from I^ew^ Jersey, followed ; and, in a very warm and appropriate exhortation to the people, recom- mended what I had said as truth. Mr. Yardaman then arose and said in a dull, low manner, that he very much regretted the unprofit- able manner in which the evening had been wasted. It was now too late to do anything to profit, and the people must wait until another opportunity. All at once he raised his voice and said: "Late as it is I feel such an agonizing of soul for these poor mourning sinners, who feel as if this might be the last hour that salvation wo^ild be offered to them, that I can not dismiss them until I have given them one more opportunity to come forward for me to pray for them." He said he very well knew that God would hear and answer the prayers of his elect, 432 Autobiography of wlio cry unto him day and night. '' All the people seated on those long benches fronting the pulpit," said he, " will please leave them for the mourners to occupy, while I come down to pray for them. All who desire salvation will come to these seats. I liave prayed for such hundreds of times, and never without more or fewer being converted while I was praying; therefore, come without delay." Turn- ing to Doctor Patterson and myself he said: "Let us go down and meet these mourners." We went down. He started a song and, as many voices joined in the singing, the spacious house was filled with melody. Every few minutes he would raise his voice and tell the mourners to '' come on," and " not confer with flesh and blood ;" " this might be the night that would seal their eternal doom ;" "come and receive ofiered mercy." Again, he would order runners to go up everj^ aisle and lead the mourners to these benches. Yet, with all this, they came but slowly. He stepped upon one of the long seats, and turning his eyes upward and raising his hand with his arm stretched out above his head, he roared at the top of his voice, in an authorita- tive manner: "Stop, Gabriel, stop; don't speed your golden pinions again, nor attempt to take the news to the throne of God, until you can report at least fifty humble mourners on these anxious benches seeking the salvation of their souls amid the prayers Elder Wilson Thompson. 433 and sonc^s of God's elect." AVlieii he liad <^iven tins cc)nnnaiid, lie raised liis right foot and hand and stani[»cd with his foot on the bench, at the same time striking the back of it with his open hand, making a startling sound through the spacious house. Tliis he repeated three times, in rapid succession, and then followed a general movement through the house. lie stepped down from the seat, telling them to sing with more animation, and not to pause between the songs even for one minute. His runners now began to lead in the mourners very fast. They were handed up to him;" he would slap them on the shoulders, and halloo, "Glory to God," and motion them to the seats. The seats were soon filled, and no more came. He ordered the singers to stop sing- ing, and commanded every person in the house to go upon his knees. He knelt, and in that position sur- veyed the congregation ; and again, in an authorita- tive manner, cried : " Go down upon your knees, I say; young men, down upon your knees! 'It is written, unto Me every knee shall bow.'" When he had spent some time in this way, and had got all that would obey him on their knees, he pronounced some very heavy invectives on the others, and then said: "Let us all pray." lie went on to give a his- t'jrv of his comins: to Cincinnati; of the cold state lie liad found the city and the church in ; how he had proceeded since lie came; how many he had 37 434 Autobiography of baptized ; and the groiit work tliat was going on with increasing power. This historical account made up his prayer. He then called upon the sing- ers to assist him, and he commenced singing the liymn, " How happy are they who their Saviour obey," etc. They all joined in the singing, and he passed between the benches wliere the mourners had been placed, and stooping down to each one he would, in a low whisper, converse a short time with them, and in many cases he would rise up erect, clap his hands together, and shout : " Glory to God, here is another soul born for heaven." In this man- ner he passed between all the mourners' benches. I had not seen one among the whole nuniber that I thought looked like a contrite mourner, such as the Saviour pronounced blessed, at least as far as I could judge from the appearance of those even who were on the anxious benches. To close the scene, and as I thought to amtise the people, they introduced a young Indian, who, if I remember aright, was of the Choctaw tribe. A platform was prepared for him to stand upon, in front of the pulpit and facing the mourners. On this platform he stood and in his native tongue delivered a speech some tliirty minutes in length. I knew not one word which he spoke, and, of course, could not tell what was the subject of his discourse, and I suppose the same was true of all who heard him. After he had concluded his Elder Wilson Thompson. 435 spcccli lie was told to come down and i>ass between the mourners' benelies, and give the right hand of fellowship to eaeh of the mourners. This he did with a solemn countenanee and in perfect silence. When this cercmon}^ was ended Yardaman said : " To-morrow, at ten o'clock,! will preach in the sem- inary in Xewport, Kentucky. I will then return again, and hold a meeting in this house in the even- ing, to receive candidates for baptism." He then dismissed the people. The mourners seemed much delighted while the Indian was performing his part of the programme, smiling, wdiispering, and look- ing over the crowd, much like persons at a show. I went to Newport Seminar}', and at the appointed time Mr. Vardaman arose and introduced the meet- ing in the usual form, and then said that though sev- eral texts had been upon his mind, he should not use any of them on the present occasion, but he should take up and investigate three points of doctrine: First, the foreknowledge of God; second, election; and third, predestination. The very word fore- knowledge, as applied to God, was so silly that none but fools would use it, and none but the most ignor- ant class would believe it. He should, therefore, spend but little time upon that point. He went on to say that neither of the three points which lie had selected needed much to be said to expose them, as thcv would refute themselves in the minds of all sen- 436 Autobiography of sible and sound-minded persons. These three points of doctrine are the foundation of the whole Calviu- istic creed, and if they were not sustained the whole creed w^ould fall to the ground. " And the first three rules of arithmetic," said he, *' are the only ar- guments, and afford all the testimony that can be produced in support of these Calvinistic doctrines. These rules are : Addition, subtraction, and mul- tiplication. When a text was required to prove any one of these points, the advocate of the doctrine sought for certain words of a proper sound, scat- tered about promiscuously through the Scriptures, and by addition he would add them together, and thus produce his proof-texts. If any part of it or other texts were brought against him, he w^ould em- ploy subtraction, and take from the testimony every word offensive to his doctrine ; but if he could not compound testimony enough by addition to prove his point, he would resort to multiplication, and thus manufacture plenty to suit himself." In this man- ner he spent about one hour in attempting to ex- pose three points of doctrine, bj* burlesque, ridicule, and sarcasm. After closing his speech, he made an effort to get mourners to come up to be prayed for; this, however, proved a failure, and he sat down. Elder Monticue, the preacher of the Baptist Church in Newport, came to me and insisted that I should now preach. I refused to do so, on the ground that Elder Wilson Thompson. 437 I was at Mr. Yardaniaii's appointment, in a sem- inary where the Baptists had no claims, and I would not intrude on Mr. Yardaman, unless he invited me. The Elder then went to him, and requested him to invite me to preach, but he refused to do so. The Elder came back to me again, and insisted that I should go on. I still declined. He then went to Mr. Yardaman, who then said that "if any one had a word of exhortation, as it was said in old time; so I now say, let him say on." The Elder then renewed his solicitation for me to preach. The foregoing part of this narrative was written by Elder Wilson Thompson, whose intention it was to have brought it down to a later date; but inter- ruptions deferred the work in his hands, and before he could resume it he was called from his labors on earth to the reward beyond the grave. The task of completing this biography has, by the other mem- bers of his family, been entrusted to the writer, who is the youngest member of the family. The reader will remember that the writer, in the close of what he had written, stated that Elder Mon- ticue had renewed his request for Elder Thompson to address the people assembled in the seminary in Newport, Kentuck}'. After Mr. Yardaman had closed his abuse of the doctrine of foreknowledge, election, and predestination, Elder Thompson then 438 Autobiography of arose and said : " I see some of my old associates and schoolmates in this congregation. I am near the scenes of my childhood, and the walks of my youth. The place where I was baptized, and the church where I was set apart to the work of the gospel ministry are near by me. Eeminiscences of the past crowd upon my memory, and my mind is made to witness again things passed by long ago, but which will not be forgotten by me while my reason remains. Kot the least among the things wliich are retained and cherished in my memory are the important doctrinal truths which, since my ear- liest recollection, have been believed by the Baptist Church, and maintained by her ministry, and which, I believe, the Lord revealed to my understanding, not far from this place, when I was but a lad. The great truth which, to my mind, since that time, is the only source of peace and consolation to a ruined sinner, wretched in himself and undone — is the doc- trinal truth of the sovereignty and immutability of God. That truth has been my trust since I was first made to hope for salvation ; and if that truth can be successfully removed, then I am left without one ray of hope. To-day we have heard that doc- trine assailed in a way of ridicule and mockery. Having the privilege to reply, I should feel that I was recreant to every honest emotion did I not expose the weakness of this unprovoked attack Elder Wilson Thompson. 439 against truth. First; if the tlireo points can be sustained only by words scraped from different parts of the Bible, without any connection with the gen- eral teaching of that holy book, would it not be quite as easj^ and much more satisfactory^ to prove it to be so from the volume itself, than to give noth- ing but assertion to sustain the statement? Second; if these points can not be disproved by the Bible, but those who oppose them have to resort to bare assertion to sustain their opposition, may we not, in the third place, inquire, " are the}" not sustained by the Bible?" I presume if I bring forward two or three w^itnesses to each point without the assistance of either addition, subtraction, or multiplication, it will prove satisfiictory to you all : Romans viii : 29, 30 : ' For whom He did foreknow, he also did jprc- destinate to be conformed to the image of His Son, that lie might be the first-born among many brethren. Moreover, wdiom he did predestinate, them He also called,' etc. 1st Peter i: 2: 'Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ,' etc. Titus i: 1 : *Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's electy and the acknowledging of the truth,' etc. Ephesians i : 11 : 'In whom, also, we have obtained an inheritance, being i^redcstinated according to the 410 Autobiography of purpose of ITim who worketh all things after the counsel of His own will.' It will be observed that these quotations embrace and sustain the three points named, not only in the ])recise language, but are undoubtedly the points of doctrine on which the apostles are treating. I do not however refer to them as isolated passages teach- ing a doctrine ditfering from the Scriptures gener- ally. Such complete harmony characterizes the whole volume, that whatever doctrine appears in one part will be found to be sustained and corroborated by every other part. With this thought before us, every candid mind will at once confess that the doc- trines of foreknowledge, election, and predestination are Scriptural doctrines, and are therefore true. But again, the sovereignty and attributes of God are in- volved in these three points. To deny the fore- knowledge of God would be to deny His being all- wise. It would be to make Him such an one as ourselves, knowing events only as they were de- veloped in time. But the developments of the events of God's most gracious counsels arc, by in- spired men, declared to be ' according to Ilis eternal purpose which He hath purposed in Christ Jesus before the world began.' And as a purpose must either be according to wisdom or according to igno- rance, we can but acknowledge with the apostle that it is the hidden wisdom of God, and therefore Elder Wilson TnoMPSON. 441 that God foreknew that wliich lie purposed. Again, it has pleased God to declare heforehand, by the prophets, the purposes which He would in time fulfill; and this too in the most emphatic language. And yet if God did not foreknow He was just as liable to be mistaken as you or I. What a position would this make the great God to occupy — declaring that events shall come to pass about which He knew nothing! The thought is too preposterous to be en- tertained. God has declared Ilis purposes to His people, because lie knew the purpose of His will, and, as a sovereign, could not be disappointed as to the full consummation of the same. The prophet says: 'As I have thought so shall it be ; as I have purposed so shall it come to pass.' In harmony with this truth the apostle says: ' Who worketh all thinirs accordins: to the counsel of His own will.' I conclude that God is all wise, and in the execution of the purposes of His grace He so displays or un- folds that wisdom to the understanding of His saints, that — astonished and delighted with the view, they adopt with rapture the language of the apostle : ' the depth of the riches, both of the wisdom and knowledge of God ! how unsearchable are His judg- ments and His ways past finding out!' Election is but the exercise of this infinite and divine wisdom in choosing the heirs of salvation. First: We must either admit that God hath chosen those who shall 442 Autobiography of be saved, or that they are saved without His having chosen them to salvation. Second: If those wlio are saved are saved according to the choice of God, then there were none embraced in that choice but such as are saved, or else God chose to save those whom lie knew He could not nor never would save. If the last position be taken we must at once deny the wisdom of God. I appeal to you, my friends, to say if you could imagine one worthy of being- accounted wise who is putting forth all his energies to do that which lie knows he never can do ? There is not one present that would be so silly as to engage in such folly. AVhat! labor to be disap- pointed ? Strive, knowing 3'ou shall fail ? Ko ; the Alhvise declares, 'I will do all my pleasure.' God's people are saved according to His choice, as Paul sa^'s : * We are bound to give thanks always to God for you, because God hath from the beginning chosen you to salvation.' Paul again says : ' He hath blessed us with all spiritual blessings in heav- enly places in Christ; according as He hath chosen us in Him before the foundation of the world.' Predestination is that determination of the Almighty before time began to conform His elect people to the image of His Son. This He fulfills through the Spirit in the work of regeneration and renewing of the Holy Ghost, which is shed abundantly upon ns, through Jesus Christ our Saviour. I will now close Elder Wilson Tiiompsox. 443 my remarks on these points with a quotation from the Epistle to the Romans, ix: 15, 16: *For He saith to Moses, I will liave mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, hut of God who showeth mercy.'"" Here the meeting closed. The next night in Cincinnati another crowded house witnessed a repetition of the same revival scenes as before narrated. Being satisfied that this work, which had oc- casioned so much talk, would eventually Idad to trouble; that it was the work of cunning craft, in order to carry the popular tide; and that it was of the world and sought the honors of the world, Elder Thompson and those who had accompanied him, re- turned to Lebanon. And now he felt again the im- pression of mind: "Up, get thee out of this place." He had seen his impressions verified respecting the nature of the work going on in the city, and now he asked himself, should he longer hesitate to leave a place, however dear, when his labors could no longer profit those on whom they were bestowed ? His mind was soon decided that he would leave Lebanon and move to Indiana, and there seek a field where he might hope ta enjoy the approbation of his divine Master. He accordingly arranged his business, and in the 444 Autobiography of year 1834 moved to Fayette County, Indiana, and located about six miles north-west from Conners- ville. When he had settled here he had no stated place for preaching for near one year; but was en- gaged a part of his time preaching in different l)laces, according to the inclination of his mind. lie was very much attached to the brethren and sisters in his new field of labor, and they were much at- tached to him. This mutual feeling of Christian love soon led to requests from different churches that he would take the pastoral care of them. To these solicitations he lent a favorable ear, and, having put his membership in at Lickcreek Church, he took the pastoral care of it, and also the superintendence of the Second Williams Creek and Fairfield Churches. Tbe remaining portion of his time was spent in tra- veling in different parts of the country, as before. At the time when he came to Indiana there was no special manifestation of a religious work among the people. Some few were uniting with the churches, but without any general interest. This state of the church continued, with but little change, until the year 1843. In this year there was quite a revival among the churches of the Whitewater Association. There were, during this gracious manifestation, twenty-six members added to the Lickcreek Church, and of that number a son and daughter of Elder Thompson. All his family, with the exception of Elder Wilson Thompson. 445 his youngest son, were now members of the church. The number received into tlie churclies of the asso- ciation during the year was two hundred and forty- seven. His membership remained in the Lickcreek Cliurch until his death ; and althougli, in the hitter part of his life he was released from the pastoral care of the church, yet he continued to visit it dur- ing the pleasant season, ever}' year, as long as he lived. lie continued his labors several years with the Second Williams Creek Church, until, on ac- count of political differences, and some disaffection on the part of the members, he was dismissed from the pastorate by the action of the church itself But the action of that church did not lessen his field of labor. There were other churches in the same asso- ciation, and also in Miami, which were very desirous to obtain his services. He was not able, however, to supply all the churches that applied to him with the Macedonian cry, " Come over and help us !" The writer remembers, although then quite young, with what earnest solicitations his brethren from diffiirent churches would urge him to visit tliem ; and when he would tell them that all his time was engaged to churches that had preceded them in calling him, how they would advise him to get some one else to fill bis engagements at some other points, so that he might visit their churches. For several years after he wsis dismissed from the care of the Second Wil- 446 Autobiography of lianis Creek Church, he took the care of the Zion Churcli, in the Whitewater Association, and also of the Hamilton and Rossville Church, in the Miami Association. His ministerial lahors in these churches were very acceptable and highly appreciated by the members. For several years preceding the division in the Whitewater Association, a difference of opin- ion was known to exist among the ministry and membership of the association on certain points of doctrine. Ancl as time advanced the differences de- veloped themselves more and more. The point upon which the difference was based, was, *' the use and effect of the preached gospel." One party held the view that the preaching of the gospel was a means of the conversion of sinners ; and that it might be effectual to that end, it was necessary that societies and boards of missions should be formed to raise funds and employ and send out men to conv^ert and Christianize the heathen. Another party believed that in the conversion of sinners God used the preached word as a means or medium through which Ilis spirit operated to that end. But that mission- ary boards and societies Avere institutions of men, and had not the sanction of God, and therefore should not be sanctioned by the church. That as the church received all her authority from Christ, as her King, she could not sanction and support insti- tutions of men, as Christian institutions, without a Elder Wilson ThOxMpson. 447 sacrifice of lier loyalty to Christ. IsToither could the Church admit that the institutions of men were ad- equate to tlie conversion of sinners or the prosperity of the cause of truth, without im}ioac'hing' the wis- dom of Ilim who hath declared that lie has in the Scriptures thoroughly furnished the man of God unto all good works. The other party in the associ- ation held the same views as the second on the sub- ject of missions and kindred societies instituted by men; but diifered from both the other parties on the use and effect of the preached gospel. They de- nied that the preaching of the gospel had any power to convert the dead sinner, or to give him life. Tiuit man in nature was dead in trespasses and sins, and that as no means could be used to give life to one lit- erally dead, even so no means could be used to give eternal life to those who are dead in sins. That God effects that work of Himself, by His holy Spirit, with- out means or instruments ; that the gospel is a pro- clamation of good tidings, of great joy to the soul that is prepared with a hearing ear and an under- standing heart to receive it, and to those who thus believe it is the power of God unto salvation ; that it saves them from the false doctrines of rnen, and feeds and makes them strong in the truth. In addi- tion to these differences in views there were some men in the association who had personal ditiiculties and jealousies that alienated their feelings from ench 448 Autobiography of other, who were ready, wlicii the opportunity offered, to seize upon any cireiimstance to advance their own ends or injure those against whom they held feeUngs of prejudice. There was nearly an equal number of churches on either side of the par- ties — after deducting the missionaries, who consti- tuted but a small part of the association. It was as- certained, as the discussion of these diff'erences pro- gressed, that Elder John Sparks and Elder Thomp- son held diffierent views on the subject of means — Elder Sparks holding the doctrine of means, and in opposition to missions, and Elder Thompson oppos- ing the doctrine of means and missions both. These were the tw^o ablest men in the association, and as soon as those persons of whom I before spoke as having feuds and jealousies between them, heard that the two Elders took opposite views on the means question, they began to make capital for their own ambitious ends. They would tell Elder Sparks that Elder Thompson was trying to injure him, and had said things detrimental to his Christian charac- ter, and was preaching in opposition to his views. They w^ould then tell Elder Thompson that Elder Sparks was using all his influence to destroy him, and that he must defend his views and stand firm, or Sparks would ruin the association. Thus w^ere these two good men and able ministers influenced to take firm and decided positions against Elder Wilson Thompson. 449 each other. I need not follow the history of the unhappy division which finally rent the association, leaving two fragments, instead of one happy and united association. In all this trouble and division Elder Thompson stood firm in the defense of what was termed the anti-means doctrine. It had been his view of the Scriptures from his early youth, as the reader will have observed from what he has written in this book. Although he attributed great excellency to the preaching of the glorious gospel of the Son of God, as the medium through which God was pleased to instruct, feed and comfort His renewed children, and to build them up in the most holy faith, he did not believe that God used it in giving life to the dead sinner. In reasoning upon this point he would ask, ♦' Can a thing be a means to an end, unless it has some power within itself to accomplish that end ? If not, the preached gospel has a power within itself to quicken the dead sinner, or it is not the means by w^iich they are quickened. If it be the means, therefore, by or through which the sinner is quickened, then the work of quicken- ing is not all of the S])irit of God. That part per- formed by the preached word is not spirit, unless we conclude the preached, or written, word to be spirit. If we do, then it is not a means, because it is the agent that does the work. But if the preached word is a means used by the Spirit, then it follows 38 450 Autobiography op that the end to wliich it is a means is in harmon}^ with the means used. Hence, as all temporal means are used to feed, nourish, and strengthen living sul)jects, and not dead ones, so the means used by the Spirit is not to the dead and senseless sinner, but the living, hungering, inquiring child. God gives unto them eternal life, and the gospel reveals to that living subject, Christ the way, the truth, and the life." In proof of this position he would quote such texts as the following : '' And you hath lie quickened wdio were dead in trespasses and sins." "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." " It is the Spirit that quickeneth, the flesh protiteth nothing." He w^ould sa}^, in explanation of these and similar texts : ^' The testimony declares the w^ork of quickening the dead sinner to be of God's Spirit. IN'ot the Spirit and something else, but the Spirit. !N"ow if the Spirit only can quicken, then no other power can, and if no other power can quicken, then no other power can be the means of quickening. My friends, w^ould you not think me beside myself if I should go into the forest and take a cotton rope, or some such soft article, and try to cleave down the sturdy oak ? I would not certainly take any such thing for that purpose. And why would I not? Simply because I know that w^hen means are used they must be adapted to the end. Hence I would take my ax Elder AVilson Thompson. 451 to cleave the wood, because it hns a power, wlien properly used, to that end. To say, thereiure, that the gospel is the means of quickening the dead sinner, and yet has no power in it to accomplish that end, looks to me like a paradox, or contradic- tion of terms." After the division in the White- water Association, there was but little prosperity in tlie churches. They retained about the same num- bers for several years. Some would occasionally join, either by experience and baptism, or b}' letter. Some died, and others moved awa3^ During the time from the division until he gave up the care of the churches he attended the I*lcasant Kun Church, in Rush County, Indiana, and the Salem Church, "Wayne County, Indiana, in addition to those already named. In the month of October, 1849, liis youngest son joined the Lickcreek Church, and in a short time afterward was set apart to the ministry. All his children that lived to be grown up, had now^ be- come members of the church ; and two of his sons, the oldest and youngest, were ministers in the Bap- tist denomination. After the excitement occasioned by the division had subsided, and the ruinous effect it had produced among the churches became appa- rent, those who had the Baptist cause at heart began to regret deeply that they had suffered themselves to be led by partisanship and ambition into so great au error. They felt that very brethren in heart had 452 Autobiography of been sundered apart, and the glory of Zion seemed to be departing. Elder Thompson was one of those Avlio thus looked upon that unhappy event; and he, with some of the other brethren, was soon engaged devising some plan to restore union again in the association. A meeting to that end was called at Pleasant Run Church, but after mutual acknowl- edgments had been made, and the end liad almost been attained for which the meeting was called, some of his brethren rose abruptly, and in disorder left the house. This broke up the meeting, and for a time put an end to all eflbrts for a reunion. Several years afterward, however, another meeting was agreed upon, and convened at the Lickcreek Church, known as the Means party. This meeting was for the purpose of preaching and visiting to- gether. Elder Thompson took an active part in this meeting; but was very firm in preaching his views on the question that had divided the associ- ation. The meeting passed off harmonious, in part, but some, as on the former occasion, took to flight after the first day, but not in so much disorder as before. By request of Elder John Sparks, he and Elder Thompson held an interview at William W. Thom- as's house. At this interview the whole matter of the division was fully and freely discussed, and, although the parties could not entirely come together in their Elder Wilson Thompson. 453 views, they agreed to cultivate a more friendly feel- ing toward each other, and hoped the time would come when they should all he together again. Af- terward letters passed between them, in which mu- tual acknowledgments were made, and mutual for- giveness tendered, and, though there was no formal union of the parties during life, yet it pleased the Lord that their ministerial labors should close among the same people — and the writer has a hope that to-day they are in perfect union in the paradise of God. Elder Wilson Thompson, for many years, was considered one among the most able investigators of Scripture in the Regular Baptist Church. He engaged in public discussion with the most talented men of the popular denominations ; and in all his discussions the public judgment accorded to him great success. His opponents themselves, in many instances, admitted that he was successful in sus- taining his views of doctrine, although they would say, at the same time, it was a great pity such hard doctrines should be sustained. In public debates he had, connected with his strong reasoning powers, the facult}^ of selecting his proof-texts directly to the point, depending more upon the meaning and purport of the texts used than on the number em- ployed. When lie took a position he was careful that it should be a tenable one; and after taking a 454 Autobiography of position he would not suffer himself to be driven nor enticed awii}^ from it. Several of those who considered themselves champions in discussion, when giving challenges to the Baptists, would express their willingness to meet any man they had except AVilson Thompson. They were not willing to meet him. But few, if any, of his public debates have ever been published. After he moved to Indiana he made three extensive tours of preaching. One, in which he traveled through Ohio, Kentucky, Vir- ginia, Pennsylvania, New York, Delaware, and ISTew Jersey. He was several months engaged in making this tour, preaching daily. Among the numerous acquaintances Avhich he made he was highly es- teemed, and was considered as one of the most able ministers in the Baptist body. Many were the so- licitations which he received to visit those parts again, and preach to them the unsearchable riches of Jesus Christ. Another of his tours was through Kentucky', Vir- ginia, and North Carolina, in which he met with and formed the acquaintance of many very precious saints. lie was cordially received among them as a minister of great logical powers and Christian vir- tues. It was not unusual for the ministers who were present at his discourses to arise, when he had concluded his remarks, and give him the right hand Elder Wilson Thompson. 455 of fellowship in approbation of Lis prcacliiiig, unci some of tliem, overtiowin^ with feelini^, would clasp liini in their arms, and while the tears were stream- ing from their eyes, would invoke the blessing of God upon him. A correspondence of mutual in- terest was continued between him and many of these brethren in after years ; and he always spoke of this visit and the brethren he met with, as among the pleasant recollections of his life. Tlie other tour was thronofh the State of Geor<2:ia. His oldest son lived in this State and had a very ex- tensive acquaintance among the Baptists there. This gave the father introduction among the churches. His preaching here, as at other jilaces, was with much warmth and ability, and met a re- sponse in the hearts of his brethren. It was as "good news from a far country." And although it was the first time they had ever seen his face, yet the3^ felt that they were not strangers. His God was their God ; and the glorious gospel of the grace of God which he preached, was the same divine truth wliich the spirit had written in their hearts. Hence it came to them in power, and in the Holy Ghost, and in much assurance. Keither was the influence of his preaching confined to professors, but many poor souls who had not made profession, would press forward to him and desire him to pray for them, that they might be enabled to realize an in- 456 Autobiography of terest in the blessed Siiviour. O liow fervently did he lift his voice to God in their behalf, that He would give them the light of His Spirit that they might see a Saviour's love, and that the^^ might feel the power of His grace bursting the bars of their prison, and proclaiming liberty to their troubled souls. This tour was also a very pleasant one throughout, and one to which he often referred in after years. Elder AVilson TuOxMpson. 457 The following discourse was delivered by Elder Wilson Thompson, on the occasion of the death of Jediali Hill, an old and much esteemed brother with whom he had for many years been intimately ac- quainted, and for whom he entertained the strongest Christian regard and brotherly attachment. It was delivered at the residence of Mr. Henry Rogers, an estimable citizen, near Mount Healthy, Hamilton County, Ohio, on the 31st of July, 1859, to a large and attentive concourse of people: A Sermon on the occasion of the Death of Jediah Hill, de- livered hi/ Elder Wilson Thompson, of Indiana. Text — "So "when this corruptible shall have put on incorriip- tion, and this mortal shall have put on immortality, then shall be brouglit to pass the saying that is written ; death is swallowed up in victory." — 1 Cor. xv : 54. When death severs the tender cords that bind in sympa- thetic ties our friends and kindred, and the gloom of the grave spreads its melancholy mantle over the scenery, no thought, no contemplation, no subject, or theme, can so effectually dispel its gloom, disperse the melancholy, and brighten up the scenery, like the warrant of a glorious resurrection. The solace afforded by this doctrine is infi- nitely enhanced by the assurance, that in the resurrection of the dead such a change will bo effected as will cfi'cctually and finally forbid every possibility of a rcluptiC at;aiu to 458 AuTOBioaiiAPiiY of death, mortality or corruption. It follows, of course, that the doctrine of the resurrection of the dead is emphatically a cardinal point in that heavenly message of glad tidings sent to earth, called the gospel of our salvation. On occa- sions like the present, when many weeping relatives and sympathizing friends are assembled to drop a tear to the memory of a deceased brother, whose pious life and peaceful death has left so many g'ood examples before them, no sub- ject can be more appropriate than the resurrection of the dead. The importance of this doctrine is second to none in the Christian system of revealed truth. The apostle Paul, in the chapter of which our text is a part, shows its great importance by admitting at once that if this item in the Christian system can be successfully negatived, all the other parts of it fall with it, and of all men the Christian is the most miserable. Ilis faith is vain. They are yet in their sins. The apostles are found guilty of perjury, for they have testified that God raised up Christ from the dead, whom he raised not up if the dead rise not. All the saints who have fallen asleep in Christ are perished. Christian baptism is but an unmeaning ceremony, for being buried in the water and raised up out of it, is an unmeaning ordi- nance if the dead rise not. All the persecution, even the fighting of beasts at Ephesus, are profitless, and endured for nought, if the dead rise not. We may eat and drink to-day and die to-morrow like the beast, and there is no more of us. But Paul enters his solemn protest against this negative position and sustains his protest by the re- joicing w^hich the Christian has in Christ Jesus; and de- clares, '"But now is Christ risen from the dead and become Elder Wilson Thompson. 459 the first fruits of tliem that slept." Then he takes his position that Christ has risen from the dead, and tlierefore the doctrine of the resurrection of the dead is an es- tablished and incontestible truth, and viewing him as the first fruits of them that slept, it is the pledge and warrant of the resurrection from the dead of all the saints finally in the likeness of the first fruits of the entire crop or harvest. This raising of the entire crop, or gathering and purifying the entire harvest, is set for the last day ; for the apostle saith, " The trump shall sound, and the dead shall be raised incorruptible, and we shall be changed." Having thus taken his position, he first proceeds to prove the resurrection of Christ the first fruits, and then the cer- tainty of the resurrection of all the crop. His witnesses for number and clearness of testimony are unparalleled. They testify to what they have seen and heard themselves — no confliction appears among them, they all feel the import- ance of what they say, and venture freely and wholly the eternal destiny, and present comfort, and reputation of their present and future state, upon the truths of what they aflBrm. The greatest part of these witnesses, also, when Paul collected their testimony, would have no doubt cor- rected him if in anything he had misrepresented them. But the greater number, about five hundred, besides Cephas, the twelve, James, and all the apostles, and also Paul him- self — all in one unbroken phalanx, prove the san)e truth without discord. Paul, in efi'ect, seems to challenge those who denied or doubted the doctrine of the resurrection of the dead, to enter their protest while these witnesses, the most of them, remained alive, and could be examined and 460 Autobiography of cross-examined; but no man attempted to accept tlie chal- lenge. Next he proceeds to show how Christ is regarded as the proper first fruits of all the crop. lie says: "Since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits; afterward they that are Christ's at His com- ing." However clearly the resurrection of both the just and the unjust is proved by the many other parts of the Scripture, yet in this — 15th chapter of 1st Corinthians — the resurrection of the saints alone is brought to view. Adam, the earthly man, by whom came death, shows the mildew and blasting of all the crop by his ofi'ense, his death, dishonor, guilt and shame, making the whole crop as vain, vile, and blasted. As he represented the whole crop in him, and as death reigns by him, so all die in him ; Adam their head is dead and all the crop in him, and like him are under the reign of sin and death. They die in him, "for it is appointed unto man once to die." We hear much said about man being restored back, by Christ, to what Adam lost by transgression. All this is wild speculation, and vain philosophy. Christ never came to restore Adam, nor any of his long progeny, back to all, or any part of what he had lost, by his disobedience. What he lost was his life, his crown of glory, his dominion over the world and all its hosts, his innocence, and all the earthly blessings with which his Creator blessed him, in the day in which he was created. These he lost; and to these was he never restored, in whole or in part ; but still remains a slave under sin and death, a child of wrath, and in dying he must Elder Wilson Thompson. 461 die. "So by man came death." This is the state of all the race of the earthly Adam, who was made a living soul, not by creation, for he was not created a living soul, but he was made a living soul by the breath of life being breathed into his nostrils. Adam was created on the sixth day, but the breath o(' life was breathed into him sometime after the seventh day; and then, and not till then, did man become a living soul. It was after man became a living soul that he received the law from His Creator, and the woman was taken from his side ; so that all the male and female, body and soul, were in the transgression, and all fell under the power of death and must die, for they are not restored ; and the life of Adam, and his earthly honor, dignity, crown, or dominion, never has been, and never will be, restored to either him, or any of his offspring. " So by man came death. By man came also the resurrection of the dead." The resurrection is a very different thing from a restoration back to Eden, or any of its temporal and natural earthly blessings; for in it we are changed, and put on a nature that is spiritual and im- mortal, which the earthly Adam never had before the ftill, and of course he never lost it by his disobedience. The second man is the last Adam. He was made a quickening spirit; not made so by creation, as some vainly affirm; no, but by the Holy Ghost that was given to the heavenly Man, not in part, or by measure, as he did to the prophets, the apostles, and others, or to all who are born of the Spirit, or received its gifts ; but the Holy Spirit in all its divine fullness, as God who is a Spirit was in Him and rested upon him, and the man became the visible form and organ, author- 462 Autobiography op ized by and with it to quicken whom He will ; " for, as the Father rai.^cd up the dead and quickeneth whom He will, so hath the Son power also to quicken whom He will." Thus the last Adam was made a quickening spirit. The whole fullness of the Godhead dwelt in Him bodily; therefore He was the Lord from heaven. This heavenly Man, considered strictly as man, although a native of heaven, is properly so called a heavenly Man, and is no where in Scripture called a spiritual man, distinct from the divine power or Godhead. No ; He is a heavenly Man, a native of heaven. This heavenly Man, according as it was written of Him in the volume of the book of God's immutable will, came forth at the appointed time in the body which God had prepared for Him, and so the Word was made flesh ; for although He was a heavenly Man before. He now" for the first time became flesh, or a fleshly man. In His flesh He was of the seed of David, and made of a woman, etc. Many have talked and written much about a spiritual head^ip of the Church, which they say was created before all worlds ; that is, this spiritual life and immortality of the Church was created long before creation, and the Church, as a spiritual seed in this spiritual head, life, and immor- tality, of the Church, was also cieated in, and simultaneous with, this spiritual, immortal creature. All this fabric is outside of the Bible, and God has never revealed it in that book, and neither we nor our children have any use for it, so we will let it pass back under its native shade. The heavenly Man was and is the head of the Church, as God was and is the head of Christ — the Anointed. In this mediatorial head of the Church, who is the man Christ Elder Wilson Thompson. 463 Jesus? This man of God's right hand, even this Son of Man whom God liath made strong for Himself; this Man tliat appeared to Abraham, to Isaac, to Jacob, to Manoali and his wife, to Joshua, etc., as an angel or messenger from God to them. This man partook of flesh and blood in ]Mary, for she was prepared by the Holy Ghost overshadow- ing her, and the power of the Highest coming upon her, to be the mother of that holy thing which was born of her. Although she was a daughter of the fallen race, yet by the Holy Ghost overshadowing her, and the power of the Highest coming upon her, she was prepared to bring forth the holy child Jesus, who was free from sin and all its pol- lutions ; for the word of God did not put on flesh, but was made flesh and could carry our sorrows, bear our sins, hunger, thirst, and suffer weariness, pain of the body and soul, all for us, and not at all on account of any sin or de- pravity of His own nature, for He was holy, harmless, and undefiled. This heavenly Man was made, was put to derith in the flesh, bore our sins in His body on the tree;^Iis soul was made an offering for sin, and as man He yielded up the spirit, and was dead. His life as man was poured forth with His blood, and His soul was exceedingly sorrow- ful, even unto. death. Thus after a life of strict obedience and suffering, in which He fulfilled all the precepts of the law. He died the shameful and lingering, painful death of the cross. His God forsook Him, and there were none to help Him. So He paid the penalty of the law by His death. He died according to the Scriptures, and was buried, and rose again the third day, according to the Scriptures. " So by man came the resurrection of the dead." The 464 Autobiography of union of Clirist and Ilis Church was a legal union, a one- ness in the life and nature of Christ as man and Mediator. This oneness of nature as man, was not the nature of man after his fall, but the uncorrupted nature of man before his sin. None of all the train of evils which sin has introduced, is essential to man as such ; but the children of God, as men, are loaded down with the bondage of this corruption. These corruptions, evil passions of the body, and sins of the flesh, are not redeemed by Christ, but His people are redeemed, both soul and body, and S23irit, from all these evils, so that they shall be cleansed from all pollution. The children of God have their sonship in the Mediator, the heavenl}'^ Man, Christ Jesus. Jesus, the Son of God, was appointed heir of all things, and all Ilis minor brethren, as a seed in Him, were chosen of God in Him, before the foundation of the world, as the heirs of God, in His immutable and confirmed will ; in which will all these heirs were blessed with " all spiritual blessings in heavenly places in Christ;" and of this will Christ was the Mediator — Executor — and all the children being one seed in Christ, are with Him and in Him, chosen as the heirs of God, and joint heirs with Christ the Mediator. . These being the children of God in Christ, is a good reason why they should be chosen in Him as the heirs of God. Their Father's will, and Christ, the heavenly Man, in whom all the heavenly seed is a unit, being the jNIe- diator, that is, the legally appointed Executor of this eon- firmed will, is the good and valued reason why all their blessings should be given to them in Him, and shows at once the legal obligation of Christ as a Mediator, to sustain Elder Wilson Thompson. 465 every lej^al claim, and fulfill every lej^al demand of the law in behalf of all the heirs. It may be objected that al- though the mediator of a will is legally bound to sustain every claim of the law, and pay every just demand of a pe- cuniary nature, yet he is not bound to go to prison, or die for the capital offense of the heirs ; for these offenses a me- diator is not bound in law, but the offender, although an heir, must answer for himself, in his own person. To this objection I answer : The force of this objection rests on the provisions of the will ; if the will is exclusively pecuniary iu its provisions, the objection would be valid; but if the will made ample provisions for the redemption of the heirs from all the thraldom which any or all capital of- fenses could bring them into, even bondage or death itself, as the penalty of an offended law, and for that very end in the provisions of the will, the mediator was appointed ; in that case, the objection falls, and the mediator stands legally bound to endure the penalty of all the capital offenses of the heirs, and redeem them from thraldom and -death. Such are the plain provisions of God's will, now under contem- plation, of which the Man, Christ Jesus, is the Mediator, and all God's children in Him are the chosen heirs. The apostle says : " For this cause He — Christ — is the Mediator of the New Testament will, so that, by means of death, for the redemption of the transgressions that were under the first Testament — the law — they that are called might re- ceive the promise of an eternal inheritance," Such be- ing the provisions of this will or testament, and the Media- tor appointed for the very cause of the redemption of the heirs from all their tranjiressions committed under 466 AUTOLIOGRAPIIY OF the law — the first or Old Testament — and this redemp- tion was to be eifected by means of the death of the Medi- ator of the New Testament (or Will), we must see that this Mediator is held and legally bound by the provisions of the will he has come to execute, to redeem the heirs by means of His death, so that when they are, by virtue of this re- demption, called from the prison, the dungeon, the pit, or death itself, as heirs now redeemed, legally, they may re- ceive the promise, that is the guarantee, in the will, which is the eternal inheritance. As an illustration of this matter, suppose a slave in the South, who, by the law of the land, is in perpetual bondage; or a convict in our penitentiary for life, or in our jail under sentence of death ; in either case, all the rights of freedom and citizenship are legally forfeited and gone forever. Suppose, by the opening of some an- cient and well-confirmed will, it should be found this slave proved to be the heir to the estate'? But this heir is the legal property of his master, or the legal convict for life, or under sentence of death, and so is legally disqualified to claim or possess his inheritance , for the slave being legal property himself, can legally hold no property, any more than a horse can ; and so with the convict. In either case, there is a legal barrier to receive the inheritance. To put the criminal or slave in possession of his portion without legal redemption, would leave him the culprit or slave as before ; the law would be dishonored, the heirs not benefited, nor God's wisdom, power, or grace glorified; but if from a close examination of the will, it should be found that the father of these slaves and convicts, had, in his will, made ample provisions for the redemption of all these heirs Elder AVilson Thompson. 4(37 from all these thraldoms, and their mediator had redeemed them by means of his death from all things, and so had made them free; indeed, the legal difficulty being fully re- moved, and them redeemed from under the law, its bondage and penalty, they may now be honorably called free men, to receive and possess the eternal inheritance. This redemp- tion was completed by means of the death of the heavenly Man, who was made flesh, made of woman, made under the law, to redeem them that were under the law, that we might receive the adoption of children ; so, because we are sons, and of course heirs, God has sent forth into our hearts the spirit of His Sou, crying, "Abba, Father." The Man, Christ Jesus, has redeemed every heir, and the perfection of that eternal redemption through His blood, by His glo- rious and triumphant resurrection, through which death He destroyed death and him that had the power of death, and of course it was not possible that He could be holden of it. The third, the appointed day, he declared the glories of the conquest by His resurrection from the dead, and thus wrested the sting of death and the victory of the grave, and brought life and immortality to light through the gospel. This heavenly Man died for our sins according to the Scriptures, and was buried and rose again the third day ac- cording to the Scriptures, "so by man came the resurrection of the dead." As all God's children in the flesh have borne the image of the earthly man by whom came death, so shall all bear finally the image of the heavenly Man, by whom came the resurrection of the dead. The apostle hav- ing by the two Adams, shown the earthly man as the rep- resentative or first fruits of a crop, all struck with mildew 468 AuTOBiOGiiApnY of and blasted, under the reign of sin and death — not one sound grain, all being condemned — a mass of corruption, a compound of mortality, pollution — nothing sound in them, and no good done by them. Such is the entire crop of the earthly man, and he as the first fruit of all this sin-smitten crop, none good, none righteous, " no, not one," none that understandeth, none that seeketh after God, none that doeth good, "no, not one." Such was the decision of God, wlien from heaven he inspected the whole; not even one solitary grain in all the crop was excepted, "no, not one." Here was Adam the first, the earthly man, and all this long harvest or crop which he represented, and by whom came death. On the other hand the last Adam, the heav- enly Man, by whom came the resurrection of the dead, hav- ing redeemed all the children of God as the heirs of His will, presents them holy and without blame before God in love, without spot, wrinkle, blemish, or a'jy such thing. God from heaven also inspects them and gives His decision, "Thou art all fair, my love, I will behold no spot in thee." Of the perfect crop Christ, the heavenly Man, was the first fruits, he having risen from the dead and become the first fruits of them that slept. It follows, of course, that they who have fallen asleep in Christ have not perished, but God will bring them with him. This entire crop or harvest, of which the heavenly Man is the first fruits which represents the whole harvest or crop, is perfect; and in the resurrection will be found with- out one spot, blemish, or imperfect grain. I apprehend an objection by some modern Sadducees who deny the resur- rection in full, but disclaim this charge for efiectj profess- Elder Wilson Thompson. 4G9 ing to believe in a resurrection, but not of this identical body. They say that when the body dies, the never-dying spirit is separated from this dying body — being mortal it •will return to its mother earth and never be resurrected; but the living spirit, which never dies, leaves the body, and in a living, spiritual body ascends up to God who gave it, and there enjoys the eternal glory. Now who does not see through the mist of this sophism? Where is any part or particle of the resurrection of the dead in this system? What dies? The body only; and according to this hypoth- esis that which dies never rises again, only the spirit in a spiritual body which never died. There is no resurrection of the dead in this theory ; but the apostle argues the res- urrection of the dead, even these vile bodies of ours — that they shall be changed and fashioned like our Saviour's glo- rious body — that this "mortal shall put on immortality, that this corruptible shall put on incorruption." He maintains that it is sown a natural body, but is raised a spiritual body. That it is sown in corruption, but it — yes, it is the same body — it is raised in incorruption. All this shows the identity of the body, but that this identical body shall be not only raised from the dead, but shall, in that process, be changed from natural to spiritual, from mortal to immortal, from corruption to incorruption. Flesh and blood, in the present depraved state, shall not inherit the kingdom of heaven ; neither corruption inherit incorruption. This corruption, as we have before said, was brought ou us by sin, and was not an heir to any spirit- ual blessing, but the heirs were redeemed from all sin, and all the train of its evils, yet corruption iL-iclf was not re- 470 Autobiography of deemed. Christ saw no corruption. Corruption is not essential to the existence of man, was never redeemed, and will never be raised with the just. It has polluted our flesh, and in this pollution flesh and blood can not inherit the kingdom of heaven, neither doth corruption inherit in- corruption. The apostle having triumphantly proven the resurrection of Christ, and by the parallel representation of the two Adams, the earthly man and the heavenly Man, and how each of these represented his respective seed, family, or crop ; how by the earthly man came mildew, blasting, dis- honor, and death; on the other hand how the heavenly Man, redeemed His brethren by executing His and their Father's will, in which was all the provisions of their legal redemp- tion ; and that He never restored them to all or any part of the natural life, honor, dignity, crown, or dominion, or any of the natural blessings, which were lost by transgres- sion, but redeemed them, and so removed every legal barrier out of the way, that they as heirs, might be called from slavery, bondage, and death, to receive the promise of an eternal inheritance. This was a spiritual, heavenly, and eternal inheritance, reserved for them in heaven — an in- heritance which he never had before the f\ill, and of which we have no account that he had ever thought or heard of. The heavenly Man, in whom God hath chosen all His children as heirs, and in whom every spiritual blessing, grace, and the promises are sure to all the seed ; by Him came also the resurrection of the dead. Having clearly settled these points beyond any reasonable cavil, the apostle proceeds to show the process more definitely, by which the Elder Wilson Thompson. 471 resurrection of the dead and the change which is to be ciTected by it, together with some of the glorious results to be realized by the victorious heirs, when death shall be swallowed up in victory. This process is gathered first from the resurrection of Christ. His body was raised from the dead really, and its identity could easily be demonstra- ted ; it was not some spiritual body, but the same body which was nailed to the cross. The print of the nails in His hands and of the spear in His side, proved this identity. His saying to Mary, " Handle me and see, for a spirit hath not flesh and bones as ye see me have," not only proves the body, but also proves that it was not some spiritual body which His spirit had assumed. The resurrection of the dead is a very different thing from an ascension to heaven. Christ rose from the dead about forty days previous to His ascension to heaven. This intermediate space was to give His followers the fullest opportunity of testing the real identity of His bodily resurrection; and also to give Him the fullest opportunity to teach them the nature of His kingdom, their own commission and field of labor, and to distinctly show, in order of time, all the process of the resur- rection of the body itself, and also the change to be wrought on the body, making it a spiritual body, yet proving it to be the same body. That it was the very same is clear from the strict search for His body in sepulchers, forthwith after the resurrection, and it was not found. The very body which the women would have embalmed was gone, and the angel said: "He is not here. He has risen, as He said." Also Peter and John, when they went in and searched for the body they found the linen cloths and the napkins, but 472 Autobiography of the body they found not. The resurrection of the identical body in which He hud died, was the point at issue. No one on any side pretended to say that He had risen in a spiritual body, and His body of flesh had not risen from the dead. No, it was the resurrection of the real body that was contested. On the one ?iand His friends declared that He was risen ; and on the other hand, seeing His body could not be found, they labored to bribe witnesses to say that the disciples had stolen Him away. This evidently shows that all respected His real body of flesh and bones which had been nailed to the cross and crucified. Again, the identity of the body is evinced clearly by the circumstance of His eating and drinking with His disciples after His passion, as they ajffirm. Spirits do not eat such food as broiled fish and honey-comb. This risen body was the same body of flesh, and not a spiritual or asrial body. The full time, and all the circumstances which transpired during that time, seems to put the question of the resurrec- tion of the real body of Christ beyond all reasonable cavil, ani to strip the infidel of every plausible subterfuge. The process of the resurrection of the identical body being fully demonstrated, we shall here remark that, as we have found in the testimony, several circumstances show His having flesh and bones which spirits have not, and [lis eat- ing and drinking with His disciples, which seems incompat- ible with the belief that His body at that time was a spirit- ual body. I understand this matter to teach, first, the resurrection of the body, and after this is fully shown, then at His ascension up to His Father, when the bright cloud invested Him, that in thi^ part of the procc^^s the Eldi:k Wilson Tiiomp.son. 473 same body becomes spiritual, yet the same bo Jy, but changed from natural to spiritual. The body of flesh and bones in which lie appeared to Mary and in which lie ate and drank, was not left behind when He ascended up. Enoch and Elijah had not left their mortal bodies behind to decay, but they were translated or changed in the process from natural to spiritual. The saints also, who shall be alive and remain on earth until the second coming of Christ, shall not sleep but they shall be changed. Not exchange these bodies for some other bodies, but these bodies shall be changed in a moment, in the twinkling of an eye. In this sudden change or translation I understand all that is equivalent to death and the resurrection, and the ascension in the cases referred to, the process was so instantaneous that the different parts of the drama can hardly be distinguished ; but in the case of Christ the process is slow and distinct, so that every part may be fully tested, lie being the resurrection and the life. This slow process was much for our instruction, and we find it in every case of translation of the general resurrection of the dead, and of the change that awaits those saints who live and remain till the second advent of the first fruits of the harvest. The apostle speaks of bodies celestial and bodies terres- trial, and he shows that the glory of the bodies are differ- ent. The one is suited to the earthly state, the other will be suited to the heavenly or celestial state. I understand that this mortal body, while it remains mortal and corrupti- ble, is a terrestrial body, but the same body shall be raised incorruptible, glorious, immortal, and will ihen be a celes- tial body. The glories of the bodies are very different. All 40 474 Autobiography of that is meant by this is a fair description of the different i::lories of the body in its earthly state, and its heavenly state ; and to illustrate these different glories he introduces the many bodies of the visible heavens — the sun, the moon, and the different stars. The different glories of all these bodies may illustrate the different glories of the terrestrial and celestial state, the process of the resurrection and the changes connected with it. He next speaks of the glories achieved, the victory given, and the transports enjoyed by the risen and changed saints. The language of our text beautifully expresses this : " When this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written : ' Death is swallowed up in victory.'" The apos- tle has said above, that " this mortal shall put on immortal- ity," Now, when that is past at the future appointed time, when they shall have put on this incorruption and this im- mortality, then their warfare will be ended, and their enemies forever sunk in eternal defeat ; the saying be realized in a joyful reality — " Death is swallowed up in victory" — Death, that king of terrors and terror to kings ; that last, that po- tent enemy, that relentless tyrant, who being armed by man's rebellion, and the strength of a transgressed law, had been roaming in every country, and the earth and sea. A stranger to pity, a foe to sympathy and human kindness, with his scythe he has laid the earthly race like the mower's withering grass, and all the glory of man has fallen before his triumphant march. For many thousands of years its march has been onward and uncontrolled by any earthly power. Neither age or sex, high or low, king or peasant, master or Elder Wilson Thompson. 475 slave, could bribe him to friendship or escape his vigilance. He first cauie into our coasts by the earthly man — " the first Adam" — and seized upon his whole, wide dominions, and reigned without a rival. Jesus, the heavenly Man, comes out from God ; appears on earth ; invades this tyrant in his wide dominion ; assails him in his own citadel, where Gol- j^otha and the Roman cross bore witness to his power, pre- sence, and ferocity. Here, in the very midst and strength of these veteran hosts, " the heavenly Man" bursts up the grave. Death yields, and Jesus rose the third day, and brought life and immortality to light through the gospel. So, by the heavenly Man came the resurrection of the dead. When this power of the resurrection shall have exerted its quickening energies on all the heirs of promise, and they shall have put on incorruption and immortality, then the triumphant shout will be heard in all the victorious throng of the redeemed: " Death is swallowed up in victory." The earth once opened her mouth and swallowed up Korah, Da- than, and Abiram ; so this form of expression is used to show a signal and final defeat on the one side, or an everlast- ing and decisive victory on the other. The victory is so signal and triumphant that the vanquished are lost beyond all possible hope of recovery — the whole possibility of ever reviving or regaining strength to war any more forever. This shall be the tyrant Death's hopeless condition in regard to all the army of the heavenly Man, by whom came the resurrection of the dead. Death is swallowed up in this glorious victory. Then all the heavenly, immortal throng shall give vent to their grateful feelings in the soul -stirring acclamation : " Thanks be to God, which giveth us the vie- 47(3 AUTOLIUCKAPIIY OF tory, through our Lord Jesus Christ." We shall now review the subject, and briefly notice a few things that we have but lightly touched The earthly man was acting for his progeny. He was under a conditional plan or system, by which came all our pains, dishonor, guilt, death, and hell itself. You are ready to say these are round assertions. We will examine them. Was not Adam a good made, innocent, upright man? crowned with glory, and set over all the lower part of God's new and good cre- ation ? All was then in subjection to him, and under him. This station and bis life he held upon conditions. If he obeyed, he remained in his honor and his life. But if he dul not obey, and ate of that one tree, he lost all. "Of all the trees of the garden thou mayest freely eat, but of the tree of the knowledge of good and evil, thou shah not eat of it." This one tree was forbidden, and all others were free. This condition, small as it may seem, wrought the ruin of a good world. How soon he failed to keep this con- dition ! He ate and we see the "scepter fall from his hand, the diadem from his brow, and the crown from his head. The world is in wild confusion. No longer is man a mon- arch ; no longer are the beasts in subjection. The very little musquito will suck his blood, and a reciprocity of fear and carnage marks the footsteps of the man and beast, and fish and fowl ; a world is ruined ; death is reigning ; mur- der, pestilence, and every sin is exhibiting its deformity, and hell is yawning wide to receive into its hopeless gloom the guilty wretches, who, on the conditional plan, have lost an Eden, a crown, a vast dominion, and lost it forever. The order of that system is slavery ; its ministry condemnation. ]"]Lr)En Wilson Thompson. 477 It can not give life, and there is no justification by its deeds. It gives strength to sin, it ministers death. All this it does, when its conditions are not kept; and it can give life to none, but sentences all to death. " ^o by man came death, and death has passed upon all." We have all sinned. Under this system the earthly man has brought death and left all his long progeny under its oppressive reign. The heavenly Man, on the other hand, came as we have seen, to execute a better testament — the promises of which are made sure to all the seed. No conditiocs weaken its comforts. No condemnation embitters its ministry. No con- ditions render its promises void, or turn them into a curse. " I will be merciful to their unrighteousness, and their sins, and their iniquities will I remember no more." This cov- enant, ordered in all things and sure — this which contains the "sure mercies of David" — this unconditional minis- tration of the Spirit, is that which brings to view the " heavenly Man," in all His life and death, by whom came the "resurrection." Some people call our doctrine hard. I have often said, that we preach salvation to the lost, life to the dying, clothing to the naked, food to the hungry, water to the thirsty, and a triumphant resurrection to the dead, and all from first to last without one condition to be per- formed by the sinner ; but all by grace. They say that our system is too circumscribed and contracted. This we deny; a conditional plan can only reach the good, the obedient, the righteous, and such as have done good. How far does this boasted system reach? To none. When God looked down from heaven upon the earth to inspect man and his 478 Autobiography of doings, He saw there was none good, none that sought after God, none that did good, none righteous, " no, not one." Now as the great broad conditional plan, as it is called, can only bring its blessings to such as do good, and could bless no others, then I conclude that this plan can benefit none. While those are preaching to moral free agents, and to the good, etc., do let me preach the gospel to the poor ; to thera who are without strength ; to them who are naked, and hungry, and thirsty. Let me say to the poor ungodly ►sinner: "This is a faithful saying, and worthy of all accep- tation, that Christ Jesus came into the world to save sin- ners ; of whom I am chief." Let me tell the helpless sinner, that Christ is able to save to the uttermost. Though their sins be red as scarlet or crimson, let me tell those that lie can cleanse them white as w^ool or snow. If I see one like Saul or Manassah, breathing out threatening and slaughter, let me preach Christ to them whom he perse- cutes. If I see one like Mary possessed of seven devils, let me tell such, that Jesus receiveth sinners. If I pass by the tombs, and see one like the Gadarene possessed of a legion, do let me tell him of Jesus who will clothe him, and bring him to his right mind. If the conditionalist can find a good, righteous man, a moral free agent, he may preach to him ; for as Christ '• came not to call the right- eous, but sinners to repentance," I have but little to say to such, and I can not find them. Let me preach to sinners, for these I can find everywhere, and the gospel of the grace of God is the gospel of their salvation. Its language is, " The 8on of Man is come to seek and save that which was lost." We have shown that this 15th chapter of 1st Corin- Elder Wilson Thompson. 479 thians onlj^ speaks of the resurrection of the just ; yet we have said that other parts of the Scriptures do most un- questionably teach the resurrection of the wicked ; as in John : " The hour is coining when tliey tliat are in their graves shall hear His voice, and shall come forth ; they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation." Here both the righteous and the wicked are included, and their final state assigned them. Also in Revelation, we find, as in all cases where the just and the unjust are raised, that the just are raised first. So here, the just are described as rising first and living, but the rest of the dead lived not again till a space of time represented as a thousand years had passed. John beheld this scene: "And I saw the dead, small and great, stand before God ; and the books were opened ; and another book was opened, which is the book of life ; and the dead were judged out of those things written in the books, according to their works." Here we have books opened, and all the wicked dead, who lived not for a full space after the just had risen, and their names found in the Lamb's book of life ; but now, after this space is all past, all the dead stand before God, and then the books were opened. What books were these? Evidently these were the books of the law — the five books of Moses. "There is one who judgeth you, even Moses in whom ye trust. They that are under the law shall be judged by the law." The law is the conditional system, and every con- ditionalist desires and expects to be judged by the books of the law, according as his works shall be. As they who have lived under the law, shall be judged by the law ; so 480 AuroBiOGiiAPiiY of when these are to be judged, and for this purpose they stand before God the judge, the books of the law, out of which tliey are to be judged, are opened, and they are judged out of the things written in these books of the hiw, according as their works shall be, or according as their works shall compare with the requirements and conditions which the law demands. This is what all conditionalists desire and contend for, to stand on the conditional plan, and to be judged according to their works. So the books and their works are compared, and they are all "cast into the lake of fire." This is the second death. Such was the final fate of all whose names were not found written in the book of life of the Lamb slain, from the foundation of the world. And such are the awful re- sults of the conditional plan, and so true were my words when I roundly asserted that the system of condition had more of misery, confusion, and of hell itself, than any other system ever taught by men. It is the law, the minis- tration of condemnation and death. By its deeds or condi- tions " no flesh can be justified." May the Lord save His people from the curse. Now, in the close of our discourse, I would ask you all, does not the gospel of the grace of God, the good message of Christ and the resurrection, the gospel of your salvation open a more vivid prospect before us, than all the schemes and sys- tems which philosophy, criticism, speculation, or the wisdom of the world has ever devised? As we have seen, "by man came death" and all its gloom; we look at it with dread and repulsive fear. Its gloom is deep and dark ; not one bright star to guide, or one bright beam to cheer the lonely Elder Wilson. Thompson. 481 traveler! — 1\\\ — all is gloom! But hark! in accents soft and melodious as seraphs sing, we hear it proclaimed: "By man came also the resurrection of the dead;" "death is swal- lowed up in victory;" the gloom recedes. Clothed in bright immortality and incorruption we behold the saints arise. This is the hope of the gospel. When our friends drop into the arms of death and are locked up in the grave, we see and know that we are not restored back to Kdcn — to what Adam lost. No, but by the "heavenly i\Ian came the resurrection" to immortality, and a crown of righteousness, and to a victory which God gives through our Lord Jesus Christ. This causes us not "to sorrow as others who have no hope." My habit, on occasions of this kind, is not to say much about the virtues of the dead. On this occasion there is no need of it. He has long lived among you. The hundreds now around me, show respect for his memory. His life was the testimonial of his religion; he lived the Christian; his example is before you. He died, as the Christian, without a murmur or a fear. He gradually sunk down, step by step, for over one year. Ilis pain was not so severe as to make him desire death as a retreat from misery. But with a calm resignation, he submitted all to the will of his God, and without a sigh or a groan, or the distortion of a muscle, he fell asleep like an infant. I have now a vivid recollec- tion when, over thirty years ago, I baptized him and his deceased wife; and from that period to the day of their death, F have always found them sound in the faith and or- der of the gospel. I believe his neighbors and numerous relatives, many of whom are now before me, will feel a 41"^ 482 Autobiography of hearty response when I say he lived his religion, and died as he lived, trusting in God, whose service was his delight in life, and whose grace was his solace in death. May we so live, and die, and share the glories of a glorious resur- rection. Amen. Ills last ministerial labors were with the Antioch and Ross Run churches, located in Wabash County, Indiana. At these two churches Elder John Sparks ended his gospel labors but a few years before, and was called away to that blessed reward that is re- served in heaven for the faithful in Christ. For many years Elder Thompson liad expressed a great desire to visit these churches, and although he was in ill health when the time came for him to start to fill his appointment, and his aged companion urged him not to go, he would not consent to remain at home, but in an affectionate way said to his wife : "Don't be uneasy; if I get sick they will take good care of me." The meeting at Antioch commenced on Saturday before the third Sunday in April at eleven o'clock. When he reached the meeting- house he was taken with a chill of such a severe character that he had to retire to a brother's near by, where he suffered for several hours; first with the chill and afterward with high fever. While the fever was on him he talked much ; his whole mind was apparently npon the subject of salvation. When the meetiiio* was concluded at the house I returned Elder Wilson Thompson. 483 to tlie brother's where father was, and found him sleeping. When he awoke he turned liis face to- ward nie and said: " Salvation is by grace through tlie redemption that is in Christ Jesus." He at- tended meeting that night, and again on the fol- lowing day. On Sunday he preached a very able discourse to a large and attentive congregation. Ilis text was that portion of Scripture recorded in the 1st Epistle of St. John, v : 1, 2 : " Whosoever believeth that Jesus is the Christ is born of God, and every one that loveth him that begat, loveth him also that is begotten of him. By this we know that we love the children of God, when we love God and keep his commandments." It is impossible to give his discourse here as he delivered it. His first argument was that Jesus Christ ^vas God manifest in the flesh ; that lie was Emmanuel, which being interpreted is, "GodwMth us." That the prophet had thus spoken of Ilim. Isaiah had said, speaking of Christ : " Unto us a child is born, unto us a son is given ; the govern- ment shall be upon liis shoulder; his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace." Christ had declared the same of himself saying : "lie that hath seen me hath seen the Father also." And again : " I and my Father are one." The apostles liad testified the same. The apostle John says : " In 484 AUTOKlOiiJlAl'lIY OF tlie bcgiiiniiig- was the AVord, jiiiJ llic Woi-d was with God, and the Word was God." The apostle Paul wrote saying: " Great is the mystery of godli- ness; God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory." His second argument Avas, that Jesus Christ, who is God with us, came into this world to save His ])eople from their sins. He quoted many Scriptures in confirmation of this argument, a few of which are as follows : " Thou shalt call His name Jesus, for He shall save His people from their sins." ''It is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sin- ners, of whom I am chief." " The Son of Man is come to seek and to save that which was lost." His third argument was, that Jesus finislied the work which He came to do. He sustained this ar- gument by such texts as the following: "It is fin- ished." ''I have finished the work which thou gavest me to do." "For He hath by one offering perfected forever them that are sanctified.'' " He hath saved us and called us with an holy calling, not according to our works but according to His own pur[)ose and grace, which was given us in Christ Jesus before the world began." His fourth argument was, that to believe that Elder Wilson Thompson. 485 Jesns was the Christ was a full conviction of the mind, that He was the Saviour as set forth in the Holy Scriptures, and that this conviction was riut the work of man hut it was the effect of the S[)irit of God working within the soul a knowledge of the truth. The text says : " He that believeth that Jesus is the Christ is born of God." ]Srot that he sliall be born if he will believe, but lie is already born of God, and hence he does believe. Again : Paul says, ''God who commanded the light to shine out of darkness, hath shined in our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ." John says: "And we know that the Son of God is come, and hath given us an understand- ing that we might know Him that is true." "He that quickeneth the dead and raiseth them up," gives light to the soul that was before in darkness and death, and reveals unto them Jesus who is the way, the truth, and the life. He shows them their w^retchedness and guilt, and makes them feel how just the Lord is in the condemnation of the ungodly, and that their own powers are impotent to do any- thing to change their ruined condition, and that there is no arm but the arm of Jesus that can rescue from the power of sin. To such a poor trembling soul He reveals the complete and abounding fitness of His salvation. He shows them by the light of His spirit a full atonement in the blood of the 486 AUTOB[OGRAPIIY OF Lamb, and gives them the witness in their hearts that they have an interest in wliat Jesus did. With the heart they believe unto righteousness, and with tlio mouth they confess that salvation is of the Lord. To love God is a fruit of His spirit. Paul says: " The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;" and as we have the love of God we love them whom He hath begotten. The union is complete ; it unites the soul to the head, and to all the members of the body. The practical features of the subject enlisted great Avarmth, both on the part of the speaker and the hearers. He said it was very important that Ave should know that we loved the children of God, for the same writer had said in another part of his let- ter: "By this we know that Ave have passed fron\ death unto life, because Ave love the brethren." We often inquire Avith deep solicitude, do Ave love the brethren ? 0, do Ave love them as the Lord here de- scribes it, Avith that pure love that shall cause us to know that we have passed from death to life ? The text explains the nature and practical effects of this love: "By this Ave knoAv that Ave love the children of God, Avhen AA^e loA^e God and keep His com- mandments." The love of God leads us in obe- dience to Him. His Avays are Avays of pleasantness and all His paths are peace. In all the ordinances Elder Wilson Thompson. 487 of His Church we behold a beauty. Jesus has been there — His blessed presence has left a halo of light in every ordinance, and as the soul walks in obe- dience to His commands, he learns of Him who was " meek and lowl}^" and he finds a sweet rest. The form of doctrine which the ehild of God obeys is replete with teaching, pointing to a crucified and risen Jesus, who is "the author and finisher of our faith." We love God, the Father of our Lord Jesus Christ, for the grace bestowed upon us, *' lead- ing us in the path of righteousness for His name sake." We keep His commandments in the true spirit of the love of the truth, and by this we know that we love the children of God, During the delivery of this discourse, which is here but very imperfectly sketched, he spoke with the energy of his younger years, and did not seem to become wearied, although he was engaged in the delivery near one and a half hours. Many who were present will not forget the power of that faithful old servant of Jesus, in closing his ministry on earth, but can with the writer say: "Truly, Jesus was with liim to the end." When he reached his son's house he was disposed to sleep so much, that when not immediately engaged in conversation, he would rehipse into deep slumber. A phj'sician was called to attend liim the day fol- lowing his return, who used all the skill he could 488 Autobiography of command to remove the disease, but after two days of continued effort, with the assistance to be de- rived from consultations with other physicians, it became apparent tliat no human skill could reach the cause, but that death must soon ensue. The physician approached his bed-side, and in his usual familiar way said : " Grandfather, I have done all tliat I can do to relieve you, but liave failed. I can do no more." To which the Elder replied with n smile : " That is all riglit, doctor, I am fully re- signed to tlie will of God, and only desire His will to be done whether I live or die." The doctor then said: "Grandpa, are you still firm in what you have so long preached, and do you feel it is suf- ficient in a dying hour?" To which he replied: " Yes, doctor, I have preached that which I believed to be the truth, and in prospect of death it is my only hope." ..." For man}^ years I have not known the fear of death, but have been waiting till my change should come, leaving the event entirely in the hands of a just God." . . . "How great a blessing it is to have a merciful and faithful God to trust in when I come to die." . . . ^'My God is a God of purpose and of power, he doeth all things right." His aged companion now approached his bed-side manifesting deep emotion. He took her hand in his, and in the most tender and affectionate manner Elder AVilson' Thompson. 489 addressed lier, telling her not to weep, for he was in the hands of a wise God and all was well. lie then called his two sons that were present to liis side, and gave them directions concerning his husiness. When he had concluded telling them how to dis- pose of his business, he requested that his two daugliters and son-in-law should be sent for, saying to those present: -'I promised to let them know if I should be sick and likely not to recover." He was informed that a messenger had already been eent to let them know of his condition. He tlien requested those present to sing, the hymn begin- ning: "On death's cold, stormy bank I stand," etc. When they had finished singing this hymn he .desired them to sing a hymn which he had com- posed on the subject of death, and the feelings of the Christian wlien brought to pass the vale. This is the nine hundred and fort}' -first hymn in Thomp- son's Hymn-Book. It is here given entire. "Time like a fleeting shadow flies — My liouse of chiy must fall ; This tabernacle must decay, And vanish as a scrawl. My youth and age, ray months and years, Like grass and flowers decay ; Before the mower's scythe of death They soon will pass away. 490 AUTOBIOGIIAPIIY OF But, far beyond death's gloomy vale, A heavenly building stands; Prolific streams of glory flow In those celestial lands. To that bright world that house above, My longing spirit soars ; "Where God my heavenly Father lives, And every saint adores. Then let this earthly mansion fall And set my spirit free; Why should I wish to stay below, And stay so long from thee? I'm but a pilgrim far from home, While here on earth I stay; My brightest moments are but night, Compared to endless day. Then let me wait and live by faith. Till I am called away ; And to that brighter world ascend, That house which can't decay. Let all my fleeting moments pass. Earth's painted toys may fade ; O, Jesus, my eternal life. Support me through the shade. Then to that world of light and love. Immortal and divine. Bring this poor pilgrim from the tomb — • This trembling soul of mine." Elder Wilson Thompson. 491 At the close of the singing of this hymn he again sank into a deep shimber, and rested well during the remaining part of the night. The next morning he appeared better, but it was only transient; and in the afternoon he grew worse again. In all his sutterings he exhibited great patience and resig- nation, and whenever he spoke it was in a cheerful manner. The next morning his two daughters and son-in-law arrived, and when he was told they had come he looked up with a smile and received them atfectionately. The following is from the pen of his daughter, Mrs. Minerva J. Claypool : *'Dear reader, when the messenger arrived with the sad intelligence of my father's illness, and the almost certainty of approaching dissolution, it found me watching at the side of my sick husband, who was so prostrated and feeble that I entertained but little hope of his recovery, and who survived my lamented father but two short weeks. My spirit passed through an ordeal, a struggle, between love and duty, the anguish of which my pen can never describe. That my venerable and much-loved father, who had cared for me from my earliest child- hood, must pass away, when a few hours' journey would take me to his presence, the thought was too grievous to be borne ; and yet how could I leave the 492 Autobiography of iTiiil and emaciated form of my husband, whose lamp of life was about to expire, and who looked on me as the sole administrator to his wants? O what a conflict it was to act wisely and justly. After calling on my heavenly Father for wisdom and guidance, I appealed to my husband, who not only cheerfully assented, but urged that I should go and receive the dying blessing of my father. I pro- cured the attendance of a good nurse, who, with the physician, promised the most faithful care and attention to my husband while I was absent. I consented to go, assuring them that I would return on the next train; thus leaving me but three short hours at my fathers bedside. When I arrived, in company with my sister and brother-in-law, he lay in a profound sleep, and although life was despaired of, his countenance bore no marks of sickness or pain. A placid smile rested upon his features. On being aroused and told that we had come, he smiled and said he was glad to see us. But the joy that beamed from his eyes as he clasped our hands in his, gave evidence of the true love and parental afiectiou that lay welled up in his great and noble heart. After relinquishing his hold upon our bands he called my mother to his bedside, and clasping her aged form to his bosom, he called her by name, (Polly, as was his want in health), and said to her: * Let us show our children how we love each other,' Eldeii \\"ilson TiioMi'suN. 493 at the same time iiiipriiitiiig a kiss U[)on lier chock, wliile a smile of uiuitterable kiudiicas overspread his aged face. But such was tlic potency ot liis disease that sleep, deep sleep, would overcome his faculties in the midst of conversation, and relaxing his embrace, he sank back upon his pillow in pro- found slee[). It must be that the sunset of life gives us a keener, quicker sense, else why do we love the more fondly as the curtain of eternity begins to descend upon us. Surely there nmst be a deeper undeveloped sense, lying beneath the surface of general feeling, which the tightening of life's cords draws out in all its beauty. As his physical strength grew feebler, and his voice became fainter, the glorious spiritual predominated, until mortality was swallowed up in immortality. My a'lotted time now having expired, I approached his bed to take my last farewell. I suid: 'Father,! am forced to tear myself from you.' Ilis reply was: '^ ' " Oar several engagements do call us away, {Separation is needful and we nuist obey." / I remarked: 'Father,! fear ! shall never see you iu this world again.' !!e replied: 'Well, it is all right; I am in the hands of a good and just God, in whom ! have perfect faith. Kothing but a demonstration of His wonderful power can save my life.' !Iis physician, wIkj was standing by his side, said: ' Father Thompson, your faith docs not for- 494 AUTOEIOGRAPIIY OF sake you in the trying hour.' ' 0, no,' said he, *My God knows no change. My faith is in Ilini, and living or dying, all is well.' As I pressed his trembling hand in mine, and for the last time gazed upon his placid face, silently I murmured: > O, my soul, pass under the rod, for the cup thy heavenly Father has given thee to drink must be drained, even to the dregs;' and with streaming eyes and bursting heart I turned from the couch of that dying apostle, my venerable father." Ilis physical strength continued gradually to de- crease until his decease, which took place on the evening of the first day of May, 1866. The writer, with many friends, was standing by the bedside when tlie immortal spirit left the tenement of clay and " ascended to the God who gave it." As I looked upon the face of that clay — calm and tranquil in death, with not one muscle distorted (for without a struggle he had fallen asleep in Jesus), but placid and serene, I felt that the truth of the apostle's lan- e-uaffe was fulfilled in the Christian warrior now gone to his reward : " I have fought a good fight ; I have finished my course ; I have kept the faith ; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, will give me at that day." Oh, transfiguring power of fidth 1 Thou hast a wand more potent than that Elder Wilson Thompson. 495 of fjuicy, and a vision ])ri<;liter than the dreaius of eiK'liaiitinent. It was thy sweet visions and hal- lowed light that lifted the spirit of my sainted father above the gloom and terror of the grave, and stamped upon his clay the im[)ress of the light of heaven, leaving the features beautiful in death. Thy grace, U Lord, was the sovereign boon of my fathei-'s life; and I thank thee-^0, how much my poor heart can never tell ! — that in death it lifted the veil of mor- tality and unfolded in ravishing beauty to his glori- fied spirit the light and bliss of heaven. • O, how blessed it is to die as the saint dies — breathing out his life sweetly on the breast of Jesus Christ! Dear reader, none but those who have passed through the trial, know the deep emotions of grief which fill the heart when death takes from us a be- loved father; when a full sense of the truth that he is gone from us, no more to return forever, is con- veyed into the soul. Were there no light beyond the tomb, no ray of immortality to illuminate the gloom of mortality and death, how bitter and incon- solable would our grief be, when the dark curtain of death has shut out forever those dear kindred ones whose lives have so closely been linked in ours that their death is as the rending of our own heart- strings. To look with one fond, long gaze upon the beloved form, to hearken to the last words of affec- tion and love, and to feel that we are to meet no 4!)G AUTOBIOdKAPUY OF more — DO, never! It breaks the springs of life; it is the wretcliedness of despair. But we " sorrow not as those who have no hope." We feel that our father sleeps in Jesus ; that there is but a vail be- tween us, and while we on this side see but dinil}', he, within the vail, is beholding the beauties of the paradise of God. "We miss him in the family circle ; Ids chair is vacant by the hciirth; his voice is no loni2:er heard in council. In the church on earth no more is his great gift enjoyed, proclaiming salvation through Jesus, and ascribing wisdom and power unto our God. But beyond the curtain of mortality, among the spirits of the just made perfect, in the presence of the holy angels, with the blessed Sa- viour, in the glory of God, made free from pain, from sorrow, from death, he lives, with no cloud to intervene, to hide the beauty of the Lord. • There, in strains seraphic, his immortal powers chant the great, the never-ending glories of our Redeemer, God. O, with what submission to the will of God can we resio^n ourselves when e^race shows us how excellent the way of the Lord is. Instead of despair we press forward toward the prize, and forget the things which are behind. "In view of that eternal crown we now the cross sustain, And gladly reckon all things loss so we but Jesus gain." Dear reader, we must now bid you adieu. ^lau}^ important events connected with the labors of tlie Elder Wilson Tiiompsox. 497 deceased — events wliicli would have been interesting to you — have not been obtained, on account of the many pressing duties of the writer engaging so much of his time that he could not get them to- gether. But he hopes enough has been written in this book to give the reader an outline of the leading facts connected with the ministerial life of Elder Wilson Thompson. i l-tb 8 1954 _ii^ 938.5 T379 -m > Ji^ c^- ro -m ■tf) _ -< -^1 - no -m = 3J '-=^^'^ = 2 hl63 ^miE DO f^OT iS PHOTOCOPY , MPSO X) r- "3 rO m X ON ^ ►— *