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CHAPTER
IV.
Meeting in Dubuque,
Iowa.—Result of the Meeting.—My Conversion and Baptism, and our
Subsequent Marriage.
In the month of April, 1850, Bro. Henderson and Dr. Hopson visited
Dubuque, Iowa. Bro. Henderson alluded to that visit in the letter of the
preceding chapter. They found a few faithful Disciples struggling for
religious life and recognition. Brethren Mobley, Henderson (a brother of
Bro. D. P. Henderson), McDaniel, Hardy, Bennet, Gilliam, with their noble
Christian wives, and a few others, had been for many years letting their
light shine amid the theological darkness of that city.
Dr. Hopson, in his report of the meeting at Dubuque, has
introduced me to the readers of this book. I hope no one will think me
indelicate in giving a history of this meeting, to me the most important
event of my life. The brethren had taken great pains to advertise the
coming of the two evangelists. Their expected advent threw the shepherds
of the various ecclesiastical flocks into great consternation. Meetings
were commenced in nearly all the churches of the city, so as to prevent,
if possible, any stray sheep from falling into the clutches of the "wolves
in sheep's clothing."
I was a member at that time of the Congregationalist Church.
A week before the meeting was to begin at the Christian Church, our
minister announced to his congregation that he would deliver a series of
discourses, be
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ginning the next night, in which he would expose the errors of
Alexander
Campbell, and thus effectually spike the gospel guns of the coming
propounders of the schismatical and damning doctrines of that great
deceiver. We were glad to know that we had in our little church the David
that could demolish the great Goliath of error. For six nights we listened
to our preacher. He held in one hand "King James"' translation of the New
Testament, and in the other Campbell, Macknight and Doddridge's
translation. He showed us how wicked and sacrilegious a man was, who dared
to differ from the accepted version.
Of course, we at once agreed with our minister that Alexander
Campbell was a vandal and an apostate, and should be put under the ban
religiously, with all who were weak or wicked enough to be deceived by his
teaching. He closed his lectures by telling us not to go near those wolves
in sheeps' clothing; they would deceive the very elect.
I have no doubt that from every pulpit in the city the same
anathemas were thundered.
Under these auspices the evangelists began their meeting. For
a week I heard nothing of it, until one morning I entered my school-room
and found my pupils in a warm discussion, in which such words as
Campbellites, water-dogs, were freely used. The noise ceased upon my
entrance, but traces of anger remained on the faces of some of the larger
pupils. I forbade any religious discussion on the premises. I soon found
that I had several small wolves among my best pupils. I knew nothing of
the people except what our preacher told us, and was under the impression
that they baptized in the name of
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Alexander Campbell, and had to be immersed every time they committed a
sin.
One reading this may say such ignorance was unpardonable. I
almost believe so myself. There was a church in our midst that taught the
truth. Every Lord's day they met and attended to the ordinances of the
Lord's house. I was too proud to seek there for the light, not thinking
that we were commanded to "prove all things," and "hold fast that which is
good." I looked with pity, and almost contempt, upon the few poor, deluded
people who were willing to meet every Lord's day in the little, humble
stone church. What had I to do with the poor, despised publicans? Alas! to
what a contemptible pass do we allow pride and prejudice to lead us!
Some of my young friends attended the meetings and became
deeply interested. They insisted so strongly on my going once, at least,
that I consented, but notified them that I should secure the first vacant
seat, and that no doubt they would be plentiful. When we entered the
church at an early hour, I looked for a vacant seat, and close behind the
door sat our preacher. He had come for the wolves to catch him too! I can
never tell the shock his presence gave me; my feelings were first
mortification, then distrust, then loss of faith in the man. I looked
around on the audience; every church in the city was well represented, and
I was glad to drop into a seat the third pew from the pulpit. Soon the
aisles were filled, and many were turned away for want of room.
Thirty-five happy disciples were seated, with smiling faces, among the
audience. Eternity can never wipe out the memory of the next twenty-four
hours; the destiny of my soul hung in the balance. Thirty-six years have
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passed, but Memory's tablet is filled with living pictures of those
moments.
After the singing of one or two songs, the two ministers
entered the pulpit. The opening exercises were brief. I did not notice
them particularly till I heard the voice of one of them reading a hymn.
Such a voice is not often heard; any one who listened to Bro. Henderson
thirty years ago will attest this. I do not remember the hymn he read; I
was busy thinking about that other preacher who was hiding behind the
door. Bro. Henderson called on Dr. Hopson to pray, and when he arose I saw
for the first time the man who was to influence my future life so greatly.
Some have asked me, Did you not feel some premonition that,
in some way, your lives were to be united? Never; he seemed no more to me
than the brother by his side, and both were removed leagues from me by
religious prejudice.
It was Bro. Henderson's night to preach, but he was quite
hoarse, and was unable to do so. Dr. Hopson addressed the audience. His
sermon was on the "Division of the Word of Truth," or the proper manner of
studying the Bible. In a few minutes, in spite of my vexation, I was
listening to the strange story that the Bible, like any other book of
instruction, had a design, and that any one studying it with this idea
before him, could readily understand its teachings. He divided the Book
according to dispensation, subject and character, and said if any one
would keep these in view when reading, he could not mistake the plan of
salvation.
There had been three dispensations-the Patriarchal from Adam
to Moses; the Jewish, from Mount Sinai to Pentecost, and since then the
Christian. Under the Pa
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triarchal, the head of the family was the priest to offer sacrifice for
himself and household; under the Jewish, which grew out of the giving of
the Law on Mount Sinai, the priesthood was changed, and Aaron and his sons
became priests to offer blood for the people. The head of the family must
now bring his blood to the priest, and not dare to offer for himself or
his family. After the Jewish dispensation had accomplished the purpose for
which it was set up, it passed away to make room for the Christian
dispensation, in which the Gentile nations were to be included. The
ponderous ritual of the Jews' religion was to be exchanged for simple
worship. The sacrifices, the priesthood itself, so far as human priests
were needed, was to be done away. The blood of Christ was to procure
pardon, instead of the blood of animals slain by human hands. The clash of
cymbals, the timbrel, the harp, the stringed instruments, the organ, the
sound of the trumpet, the dance, all were to pass away with the
dispensation which was, more or less, a religion of the flesh. The law was
nailed to the cross, and a new and living way was consecrated for us.
Christ Himself became the mediator of a better covenant, and every
follower of His becomes a king and priest unto God.
While the dispensations have changed, the principle
underlying them has not. Under the Patriarchal, there was faith in God,
sorrow for sin, obedience to a positive institution, and the offering of
blood. Under the Jewish, the same thing prevailed-faith, obedience and
offering of blood; the priesthood was changed, the commandments were
changed, but the principle was still the same. Under the Christian, the
objects of faith are increased. The Patriarchs and Jews believed in God,
and worshiped Him; we must believe in God, and that He sent His only
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begotten Son into the world to save sinners. The commandments have
changed: the blood is different, but the principle remains-faith,
obedience and blood.
SUBJECT.
We should take all or nothing that is said upon a given subject. Take
justification. By what are we justified? The Bible says we are justified
by faith, justified by grace, justified by the life of Christ, by His
blood, justified by Christ, justified by God, justified by works. One of
these propositions is as true as the other. If we are not justified by
all, we are by none.
SAVED.
We are saved by grace, by hope, by the gospel, by the life of Christ, by
faith, by the death of Christ, by confession, by calling on the name of
the Lord, saved by baptism. The Bible says all these things save us, but
there are thousands of people in the church who do not believe the last
proposition, and say that baptism is not essential to salvation; just as
well say that faith, calling on the name of the Lord, or grace, is
unnecessary, as that baptism is. The same Holy Spirit that said one, said
all.
CHARACTER.
There were three characters in the New Testament who asked the question,
"What shall I do to be saved?"
1. The unbelieving jailer, a pagan, and worshiper of false gods. Paul
preached to him, he believed, repented (for he washed their stripes) and
was baptized.
2. On the day of Pentecost, when the Jews heard these words they were
pierced to their hearts (this was faith), and cried out, "What shall we
do?" Peter said, "Repent and be baptized."
3. Christ appeared to Saul of Tarsus, to make him an
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apostle. It was necessary that he should see Christ after he had risen
from the dead, in order to be a witness of His resurrection. No doubt he
had often seen Christ in his walks about Jerusalem. He was a very pious
Jew, but a very wicked persecutor of the Christians, hunting them from
city to city to put them to death. Before Saul could commence his work, he
must be made a Christian. This vision of Christ produced faith, and when
the risen Saviour charged him with persecuting Him, it smote him to the
heart, and he cried out in bitter repentance, "Lord, what wilt thou have
me to do?" Saul, I can not tell any man what to do for remission of sins.
I have sent men out to teach all nations. "Go to Damascus, and there it
shall be told thee what thou must do." Christ did not say : "Saul, you can
do it if you like, or not; if it is perfectly convenient," but "what thou
must do." When the Christian teacher, Ananias, came and found this
pious Jew praying, what did he say? "Pray on, brother Saul, peradventure
God will pardon you; I will pray for you"? Nay; all he said was: "Saul,
why tarriest thou? Arise, and be baptized, and wash away thy sins, calling
on the name of the Lord," in addition to your prayers to God.
The unbeliever had three things to do: first, to believe on
the Lord Jesus Christ; second, to repent; third, to be baptized. The
believing Pentecostians were commanded to "repent and be baptized," as the
preaching of Peter had already made them believe; they had two things to
do. Saul did believe, did repent, and had but one thing that he must do-be
baptized.
For over an hour the speaker held the audience spellbound by
his eloquent and forcible presentation of the truth. For ten years I had
been in Saul's condition.
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My family were all devoted Baptists, and when the yearly protracted
meetings were held I was always at my place on the mourner's-bench,
crying, like Saul, for mercy. I was taught that God was very angry with
me, and that when, by tears and strong cries, I had appeased His wrath, He
would send His Holy Spirit down and in some tangible way make me conscious
that my sins were forgiven. Still I was impressed that there was something
for me to do. I would ask the aged man of God, "What must I, what can I do
to be forgiven?" Without an exception the answer was, "Believe on the Lord
Jesus Christ, and you will be saved." I know I wanted to believe, I prayed
that I might believe, and I thought I did believe. I do not think I can
remember the time when I did not believe and love God and Christ, yet no
peace came.
The minister closed his sermon with a touching appeal to
sinners. I do not remember the song, nor the benediction; I felt as one
walking in a dream. I had never seen a Christian preacher, nor ever heard
a gospel sermon before. My only thought was, Can this be true? Can we
understand the Bible for ourselves? I was anxious to be at home, with my
Bible in my hand, to see if these things were so. I read the "Acts of the
Apostles" through twice, before I retired. It was all there, just as the
preacher had said. No word was taken from, nor one added, and for the
first time in my life I understood the scheme of redemption.
I felt satisfied with myself; I had believed, I had repented,
I had been baptized (so I thought), though there was not much water there
when the act was performed. Then with this new light I could walk bravely
on in my Christian life, and read and interpret the divine word for
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myself. I never once dreamed that added light would send me adrift from
all my old moorings.
The next day was the Sabbath, as I had been taught to call
it; and, thank God, it was the last Sabbath I slept in the tomb of
sectarianism. I remained at home until evening, reading the new
revelation; but, in the midst of my rejoicing, there came a sudden
thought. Is it possible that these contemned people are right, and all
these denominations that I have known from childhood are wrong? It was a
startling idea to one who had never heard of the Christian Church, but
always heard it called Campbellite or New Light.
I tried to console myself with the thought that, so I was in
the church, it did not matter what branch I belonged to, as all worshipers
of every nation, kindred and tongue belonged to the invisible church of
God. Thus firmly settled that all was well with me, and, strong in the
armor of sectarian prejudice, I sought an interview with a lady belonging
to the contemned sect, whose acquaintance I had made without knowing her
religious status, until I saw her in church among the members. I found her
at home, and pleased to see me, expressing her gratification that I was at
church the night before. Without any preliminaries, we entered at once
upon the discussion of our different views religiously. Each of us had a
Testament. Step by step she drove me from what I thought my impregnable
position.
Just as we were in the height of our argument, visitors were
announced, and the two preachers entered the parlor. After an
introduction, Sister C. stated my difficulties to Bro. Henderson. His
clear and concise reasoning soon demolished my last stronghold, and,
humiliated and mortified, I rose to leave. Mrs. C. asked me if I would
like
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for her to call for me to go to church with her. I could scarcely repress
the tears of vexation, and steady my voice enough to decline her
invitation.
I went home, thanking that other preacher in my heart that he
forbore to say a word. He did not even seem to have heard the
conversation.
When church time arrived, a spirit of perversity seized me,
and I determined to go to meeting that night to show those people I was
not afraid of their sons of thunder. I thought I was satisfied that "any
application of water to the person in the name of the Trinity" was
baptism, and that I was as much a member of the body of Christ as any of
the new sect.
Dr. Hopson preached that night on the conversion of the
eunuch. His first point was, The qualification of the preacher. The
second, the ignorance of the eunuch. Third, Jesus only was preached, and
fully. Fourth, where learned the eunuch of water? Fifth, the confession
and its meaning. Sixth, did he rejoice before or after his baptism?
Seventh, was he pardoned or not? Eighth, if I baptize a man on that
confession, will I do right or wrong? Whom shall we trust if we believe
not Jesus Christ? "If I do wrong, Philip did wrong, and the Holy Spirit
did wrong, for He directed the evangelist in every act."
For the first time in my life I heard of a scriptural mode of
baptism. "They both went down into the water, and he baptized him; and
when they came up out of the water he rejoiced." I was stripped of my
baptism, and, of course, of my church; for, if I had not been baptized, I
was not in the Church of Christ, nor could I be. I had never gone down
into the water, nor been buried or planted with Christ in the likeness of
his death.
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When the preacher closed his sermon amid breathless, silence, the
invitation hymn was sung. I walked forward the first one that night to
take a stand upon the Bible alone. I had no thought of such a step until
conscience and conviction forced me to it. I did not desire to take the
step; I knew it would meet the condemnation of every relative and friend I
had in the world. I should leave a popular and influential church, to
connect myself with a despised and ostracised people. The struggle was
short. Christ, peace, and infinite rest was what I sought, and I left all,
if need be, to gain it.
I was immersed by Dr. Hopson Monday morning following, and
from that hour till now I have never had the shadow of a religious doubt,
and have rejoiced in the truth always.
The meeting continued two weeks, and it was a perpetual
love-feast with the brethren. Their houses were thrown open, and the new
converts were made to feel welcome and at home in their new relation. Bro.
Henderson and wife were a nucleus for many social gatherings, while the
silent Doctor, seemed to be a looker-on rather than a participant.
"Did you not fall in love with Dr. Hopson, when you learned
he was a widower?" No, I can not say that I did. I will give you several
reasons: First, he was a minister. For many years of my life my father had
lived next door to a Baptist parsonage. I had seen the deprivations and
makeshifts of a preacher's wife and family, and had long ago made up my
mind that I would never marry a preacher. Then he was a doctor. I thought
that next to preaching, it was the poorest calling. If he did not starve
his family, he would be bringing all sorts of diseases home to
them-measles, scarlet fever, whoop-
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ing-cough, small pox. No, I could never marry a doctor! Worse than these,
he was a Mason. If there was anything intolerable, it would be to have
your husband go to the lodge two or three times a week, and be in the
possession of a secret you could never buy nor beg from him. Then, in
addition to all these objections, he was a widower. To do him justice, I
really thought that what there was left of him after subtracting these
four objections, was very good; but it was clearly not a case of love at
first sight.
Of one thing I am sure-that we did not have any time for
talking until the meeting closed; his conversation was nearly always
directed to the gentlemen. The meeting closed, and the next day was fixed
for the departure of the Evangelist. When the down boat reached Dubuque,
some of the machinery was broken, and she had to lay up for repairs. The
next two days were spent by a large company of the members visiting points
of interest in the vicinity of the city. I was fortunate enough to be
among the number, and still more fortunate in having the silent Doctor for
my especial escort. We had a delightful time, and spent the whole day in
rambling over hills and eating dinner. I enjoyed it very much, and almost
lost sight of the four objections, but not quite. On consulting my
feelings some four months afterward, and comparing them with those at that
time, I feel quite sure I was not in love then.
The brethren left Dubuque April 29th. Dr. Hopson asked
permission to write to me. We agreed to correspond, the result of which
was a proposal of marriage, about the 1st of August, which, with my usual
good sense, I accepted, the four objections notwithstanding. Distance had
reduced their size wonderfully. His next
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letter asked me to set a time for our union. I named April, 1851. He
wrote, in answer, that he would be in Dubuque the first day of October,
and I must be ready to return to Missouri with him, giving me three weeks
to get ready.
He arrived the 28th of September, and we were married the
30th, 1850, Bro. M. Mobley, one of the elders of the congregation,
performing the ceremony. The dear old man is still living in Washington
city, and wrote me just after Cleveland was elected. He says:
"I returned to the city in the spring of 1881, and got a good
place in the Pension Office, where I am now laboring to aid the new
Administration to get into good running order; and when I think the
machine can run without me, I will go home and spend the remaining years
of my life.
" I have been wonderfully preserved, and feel very thankful
to a kind Providence. Here I am, eighty-five years old; mind and memory
unimpaired; sight as good as it ever was, and physically able to work at
my desk from 9 A.M. till 4 P.M. and not feel weary."
I had a letter from him not long ago; he is* still living-eighty-seven
years old this spring.
______
*Bro. Mobley died since this manuscript was sent to
press.
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