USA > Connecticut > Hartford County > Hartford > Centennial memorial of the First Baptist Church of Hartford, Connecticut, March 23d and 24th, l890 > Part 7
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than half a century, I am constrained to say that my tears were justified. The feet of how many little pilgrims were put on the way to the celestial city by that saintly woman's ministry, eternity only will reveal. Happy they who follow in her steps !
While I speak of her, a group of Christian women seems to gather about me, as when the Mothers'-meeting, as it was called, assembled in the house of some one of their number. Some of the little children attended these meetings. Each boy sat on a stool or hassock beside his mother, while hymns were sung, the Scriptures read, prayers offered, and loving counsels given. My first deep impression that I was a sinner, needing renewing grace, came upon me when I heard my mother, in that circle of godly women, with gentle voice, pleading with God for my conversion. These mothers had a beautiful custom of presenting to each child upon its leaving the circle, a parting letter written by their secretary, then Mrs. James G. Bolles, full of wise and affectionate coun- sels. These letters were very highly prized by the children. The letter given to me was kept for many years, and often perused with abiding interest. Who can doubt that the Mothers'-meetings were a part of that wisdom of the past which the present may imitate with profit. The often-quoted remark of the late Archbishop Hughes, of the Roman Church, of New York, "Give me the first five years of a child's life, and I care not who has the remaining years," cannot be too carefully pon- dered. It will always be true, as Milton sings,
" The childhood shows the man,
As morning shows the day."
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REV. HENRY E. ROBINS, D. D.
The religious influences which encompassed my early years found their natural result in my baptism at the age of ten. As vivid as if the time were yesterday are the scenes of that, to me, memorable day. The Rev. Dr. Henry Jackson was then pastor of the church. He was a man of commanding presence the very personification of pastoral benignity. As I timidly put my feet into the water to descend into the baptistery he took me in his arms, and said, "We believe in infant baptism," after a pause adding, "upon profession of faith." Then he asked, "Henry," dost thou believe in the Lord Jesus Christ with all thine heart?" Upon my responding, " I do," he baptized me into the name of the Father, Son and Holy Ghost. The church was then in the midst of one of the precious revivals in its history. It was such a work of grace as should be expected under the ministry of such a man as Dr. Jackson. The impres- sion which in my boyhood I had received of his singular piety, of his integrity clear as the sun, of his skill as a spiritual leader, was confirmed by the intimacy of those years when I was associated with him as colleague pas- tor of the Central church in Newport, R. I. As a faith- ful under-shepherd of Christ's flock, I do not see how he could be surpassed : certainly few have been his equals. Although always mindful of the dignity of his office, there was in the discharge of his sacred duties a remark- able absence of everything which savored of officialism, of insincerity in the pulpit or out of it. The reason of this may be found, perhaps, in the clearness of his experi- ence of the grace of God in his conversion. His faith stood not in the wisdom of men but in the power of
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God. He was to his heart's core a believer in Jesus Christ. He knew whom he believed. This inward per- suasion of the truth of Christianity which never wavered, distinguished him from many of his associates. During one period of his service, he had a neighbor in the min- istry who was a man of learning, a genial friend, a good preacher, and in the judgment of charity a Christian. Nevertheless he was somewhat self-indulgent, not pro- foundly moved by the truths he preached, a favorite of rich men of convivial habits, popular as a man of the world among men. Some one well-acquainted with both, having been, one day, asked which of them he liked the better, replied, "At a dinner-party, Dr. C .; if I were on my death-bed, Henry Jackson." The skill and de- votion of Dr. Jackson as pastor were admirably supple- mented by the skill and devotion of his wife, Mrs. Maria T. Jackson. And the gracious results which attended his pastorate here were the fruit of their joint labors. The beginning of the revival during which I came into the church was marked by the special power of the Holy Ghost. My honored father was in the pulpit of the vestry with Dr. Jackson at an evening prayer-meeting. Both were impressed during the progress of the meeting that there was something unusual in the spiritual atmos- phere. After a moment's interchange of thoughts, Dr. Jackson rose and expressed his conviction that the Spirit of God was moving in an unusual manner upon the hearts of those present, and called for expression of thought and feeling, suggesting that each one should speak to the one nearest him. In a few moments in all parts of the room were persons kneeling in prayer, sin-
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ners convicted of sin and Christians pleading with God for mercy. It was at once a Bochim and a place of joy. Tears of repentance were exchanged for songs of deliv- erance. Although I was but a child, the impressions of that hour have never faded from my mind. The work so begun went forward with accelerated power, and the effect of it remains in the church to this day. It was a time of the right hand of the Most High.
But I must cease to weary you with these thronging memories. Time will not permit me to speak of those whom I knew here in subsequent years. Most of them now worship in the upper Temple. Many are still bear- ing the burdens and enjoying the benefits of your fellow- ship, the touch of whose hands and the sight of whose faces make me young again, and quickens the hope of that enduring reunion, where
" Those who meet shall part no more, And those long parted meet again."
May those who shall fill these places in the coming years never forget that there is but one Rock upon which a living church can be founded, even Jesus Christ : that a regenerated membership alone can constitute a Baptist church, and that baptism is worse than an empty ceremony unless it is a veritable symbol of the death to sin and resurrection to newness of life of him who sub- mits to it.
REMINISCENCES
OF THE
REV. ROBERT TURNBULL, D. D.
BY THE REV. GEO. M. STONE, D. D.
I wish first to do what I have never had occasion to do before under circumstances so favorable, to pay my tribute of thanksgiving to this church for its personal influence over myself. Mr. Bronson was kind enough this afternoon, in his article on the history of the Sun- day-school, to include myself among those who were once members of the Sunday-school. And it was an en- tirely legitimate and proper thing that he should do so. The hinge of my life I found in Hartford. By a strange, truly mysterious Providence, coming from the First Bap- tist church in Cleveland, as a member of the Sunday- school, but not yet a member of the church, and not yet decided fully as to my place in the church of Christ, I came to Hartford, as I learned afterward to decide that important point. I shall never forget one or two cir- cumstances. I came here to the house of a relative, in which I found boarding several members of this church. It is to the honor and credit of this church that those persons, in those days, made religion a subject of con- versation at the table. I am quite sure I shall bring a smile to your faces when I tell you of my own igno- rance of religious things at that time. The topic the
ROBERT TURNBULL, D.D.
REMINISCENCES OF REV. DR. TURNBULL, D. D. 119
first day of my visit to my friends was, the doctrine of election. I well remember the intensity of feeling with which those young men discussed that topic. As the discussion began, so ignorant was I at that time of any subjects of this kind, that the thought came instinctively to my mind, I wonder when this election is going to take place! And I was exceedingly interested in the coming political canvas. But just for a moment, and then I found that they were discussing the profoundest of Christian doctrines.
You will allow me to mention the names of a few per- sons then in the church, some of whom remain, and some have fallen asleep, who impressed me particularly at that time : James G. Bolles, Deacon Smith, Deacon Braddock, Edward Bolles, J. W. Dimock, Carlos Glazier, W. S. Bronson, H. H. Barbour, James L. Howard. There was an individuality among these men, and a peculiar type of Christian character, which led not to my decision on the subject of Christianity; I had decided that before, but it led to my decision to cast in my lot with the Baptist church, a decision which I have never since had occasion to regret.
But I have another reason for gratitude to this mother church. I happen to be the guardian of her youngest daughter, eighteen years of age; a sprightly maiden, in the bloom and beauty of her youth. And I want to say that, although not all the members of that church came from this church, that a word spoken by a gentleman who sits near me upon the platform was the decisive . word in its organization. I want to thank both the South and the First church for this fact, that I have had so little trouble with this young lady, and that I have found
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her so attractive. Indeed, it makes me young again to think of her!
There are a few personal memories connecting myself with Dr. Robert Turnbull, to which, at this tender, and to me, holy hour, I should be personally gratified to give expression.
In the ministry of Christ, I am, in a sense, a grand- son of Dr. Turnbull. Dr. Turnbull's first pastorate in this country, in 1833 was at Danbury, Connecticut. He had come fresh from Scotland; fresh from the instruc- tion of Dr. Chalmers, of Edinburgh, having previously graduated from the University of Glasgow. He came to be pastor in the old church of which I afterwards became pastor, and where I remained for seven years, in Dan- bury. It may interest this audience to know that the Danbury church was organized in the same year as this church, and only about three weeks later. And I hope soon to share with the dear brethren in Danbury in the centennial of that old church, which I had the honor to serve in my maiden pastorate.
Dr. Turnbull, as I said, was my grandfather, in the ministry. He went from Danbury to Detroit, Michigan, where was his second pastorate, in this country.
On an evening ever-to-be remembered by some of us, a godless young man came into Dr. Turnbull's church ; he came to scoff, but retired to pray. An arrow from the quiver of the Almighty God and the redeeming Savior found its way to the heart of J. Hyatt Smith, in that young city on the frontier. And that arrow was aimed, under God, by the master hand of Robert Turn- bull. J. Hyatt Smith bowed that evening in prayer,
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and very soon felt the call to the Christian ministry. Years afterward a young man in Cleveland, not unlike in the spirit in which he went, though not positively to scoff, found an arrow from the quiver in the hand of J. Hyatt Smith, and he bowed to Christ. And thus I am connected in a mysterious and ineffably sacred way with Dr. Robert Turnbull. On the occasion of my ordina- tion he preached my ordination sermon.
Mr. Howard : " Will not Brother Stone tell the audi- ence the name of that young man who was converted in Cleveland? I think it would be interesting to them."
Dr. Stone : "I prefer to be excused. You know in olden times they used to stone people to death, and I do not wish to inflict any such punishment upon this audi- ence as to Stone them to death."
Dr. Turnbull was very fortunate in his antecedents. He belonged to a race of theologians. He had a strong, incisive and Scottish mind. Give me a Scotchman, if you want to go down to the depths of Christian experi- ence or doctrine. There are no men, not even the Germans, who go to the very roots of theology as these men do. And think of the time in which Turnbull was educated. Think of that wonderful period of theological history between 1830 and 1840, when more people were aroused, than in any other decade of the century, and I was about to say, any other century until we get back to the Christian era. Think of the men under the shadow of whose influence Dr. Turnbull came! Think of the life of Thos. Chalmers! Dr. Turnbull sat at the feet of Chalmers, with Robt. McCheyne, that flaming light, the symbol on whose escutcheon, if he had one, would have
9
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been a burning heart! With such men was Dr. Turn- bull associated. No wonder that he came to this new land with the momentum of mighty truth behind him. He was a man of great intellectual force. He united pure thinking with a life that was consistent. He had a mind that could crystallize truth. He could take a clear view of a subject. I remember a sermon I heard him preach away back in those days. I sometimes get a good deal discouraged about the sermons I preach myself, when I remember how many I have forgotten. The sermon was on this text: "When Israel was a child, then I loved him." It was on the simplicity, the child- like spirit, as characterized in a Christian life. I could not forget that sermon. And then I remember the flavor ยท of humor in Dr. Turnbull; it was very pleasant. I re- member, at my house, he was telling of a visit he had made to his old home in Scotland. His father was then living. He said he had forgotten the custom of giving thanks at the close of the meal, as well as asking a bless- ing at the beginning, an old Scottish custom which is still kept up in some parts of that country. Dr. Turn- bull sat down, as usual, by the side of his father, an old man, bending with the weight of years, the Doctor now a man well-known in this country and an author, whose books had gone back to his native land. Well, he said when they had finished, he saw that they lingered. But, being somewhat in a hurry, he drew back to leave the table. The old man immediately turned and caught hold of the back of the chair, as if Robert was still a boy at home, and pushed him up to the table, saying, " No, no, you're no' doon' yet! An' will you please to give
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thanks to Almighty God !" And then they were " doon !" The way in which he told this story gave it a flavor of humor, which manifestly was as serviceable in the afflic- tions and difficulties of the pastorate, as the same gift of humor was to Abraham Lincoln.
His consecration ; what shall I say of that? There is one thing that lingers in the memories of a great many families of this city connected with the personal ministry of Dr. Turnbull. It was his custom, as he came into houses where infants were, to consecrate them with his own hands. It is not appropriate for everybody to do that. We are sometimes, as pastors, charged with indifference to child-life. When Dr. Turnbull came where the babe was sleeping innocently, he went to the cradle, and putting his soft hands upon it, consecrated it to Almighty God.
This place is not too sacred to draw the curtain upon his closing moments, and to go quietly, softly, as tread- ing on holy ground, to the death-bed of Dr. Turnbull. He turns to his daughter, and says in faint whispers, " There are two things that I have tried to arrange, in view of my going away. One was the preparation to die. But I find, to my surprise, that there is no preparation for me to make!" As another said concerning the river, " Why, there is no river here! It is a dry bed, like that over which the children of Israel passed, as the waters went out of sight and were lost in the Red sea!" "One thing more," he said; "I have not sufficiently used the Word of God." "Why," said she, "Father, you were always reading it!" "Oh," said he, "it is my regret that I have not used it more!" And so there passed a mighty spirit up to join the hosts of God's elect.
MONDAY EVENING.
JAMES G. BATTERSON.
ADDRESS
OF THE
HON. JAMES G. BATTERSON.
THE CHURCH AND ITS GREAT STRUGGLE FOR FREEDOM.
The American side of our planet seems to have struck a centennial belt, and all things which have survived the full period must needs have their day of celebration. But when we consider what has been accomplished for man- kind during the past hundred years, it is fitting that we do celebrate, and it is fitting that we revive and revere the memories of the fathers and the mothers who founded this church, and died in its service and its communion. But, as that filial duty has already been well noticed by others, I shall take a little broader survey of the field, to the end that we may revive and consider the fundamen- tal principles which not only led to the organization of this church, but of all other Christian churches of what- ever creed or denomination.
We may look forward also to the close of another cen- tury, which will bring us very near to the end of the second millennium since the advent of Christ, and antic- ipate the signs of the times.
This church is but one of the various sectaries, whose only reason for existence consists in receiving and giving the sublime truths which our Lord taught to his disciples.
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He came as a minister of peace, and the herald of good tidings to all men. But his coming sharpened the sword of Jewish and Pagan persecution for the destruction of all who then believed and worshipped in his name.
To have been a Christian in the time of Christ, or in the most enlightened days of Greece and Rome, was to be crucified, to be torn by lions, or burned for the amusement of a Pagan mob. To have been anything else fifteen hundred years later, or even to have questioned the dogmas promulgated by the church for sectarian and secular ends, was exposure to the rack of the flames.
Those prophetic words, " I came not to send peace but a sword," have proven to be true in all ages. The disciples did not fully understand their meaning. The Gnostics or the hnowing ones of the second and third centuries did not understand them. And the Agnostics or know-nothings of the nineteenth century cannot understand them. To one they have always been a stumbling-block, and to the other foolishness.
But so it has been in all Christian lands for more than eighteen hundred years, that for Christ's sake, "a man's foes should be they of his own household," setting family against family, community against community, nation against nation, and all for the service of God.
The bitterest of all persecutions have been led by one sect of misguided Christians against another sect better than themselves, and for no other reason than teaching and believing in Christ and him crucified, without adherence to the dominant creed.
Thank God that the art of printing and common-sense have brought us into a larger liberty. The sword has
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HON. JAMES G. BATTERSON.
been verily "beaten into a plow-share," and "the spear has become a pruning hook." We can now wrangle until we are tired over the doctrines of origi- nal or unpardonable sin without sinning. We can dis- agree as to the doctrines of election, reprobation, tran- substantiation, and consubstantiation, and be neither the worse nor the wiser therefor. The early fathers did so before us, and the children will do so after us, and nobody will be hurt any more. Those who will, may baptize their infant children, and satisfy their consciences for having performed a sacred duty; while those who will not, need have no fear of persecution in this world, nor of the limbus infantum in the next.
Numerous questions both of faith and doctrine which are deemed essential by some, and non-essential by others, cannot be settled. The arguments on both sides are based on the same evidence. Constantine the Great determined to have them settled in his day, that he might have a little peace among his Christian subjects. And he ordered the great council of Nicaa for that pur- pose. He succeeded in suppressing public discussion for a time, but he could not stop men's thinking. And the questions remained, as they were, unsettled. The fires of the stake, the Inquisition, the anathemas of Popes, 1 and worse than all, the odium theologicum of latter days, have all been hurled at the poor heretics who dared to think, and dared to speak their own opinions. The most terrible of all cruelties, and the most painful of all tor- tures, were invented as the proper means of converting the world to the doctrines of Christianity.
But we have lived to see all these things changed;
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and those instruments of torture now hang in historical museums, bearing swift witness to the reign of bigotry, cruelty and ignorance.
The printing press, the spelling book and the Yankee schoolmasters, have done more for civil and religious freedom than the thirty-nine articles have accomplished since the reign of Elizabeth. The printed book, which costs but a trifle in the nineteenth century, has done more for the spread of the gospel than all the medieval cathedrals which cost hundreds of millions. The chained Bibles in the middle ages could not be read by the people, and they could not be properly explained either by priest or bishop. Reading and thinking in those days were crimes punishable by brutal magistrates who could neither read for others nor think for themselves.
The Pilgrims and the Puritans came to New England for freedom to worship God. But the freedom they sought for themselves they denied to others. They were Dis- senters who could not tolerate dissension. They were Christians who hewed so close to the line that the line was cut away with the chips. They believed in witch- craft, persecuted Quakers, and drove the Baptists into the wilderness because they preferred to be dipped in a river rather than sprinkled from a basin.
When the doors of the Puritans were closed against Roger Williams, he received food and shelter in the wigwams of the North American savage. The hospital- ity and humanity of the savage were in striking contrast with the bigotry and cruelty of the Puritans. Williams negotiated a treaty of peace between the Indians and the colony of Massachusetts, and thereby saved the colony.
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HON. JAMES G. BATTERSON.
But, notwithstanding that the Puritans would not re- voke the decree for his banishment.
The Indians, whose chief was Massasoit, allowed him to settle by the banks of the Moshassuck river, where he bought land and erected an altar to God. He called the name of the place Providence, and Providence it has been called unto this day.
Bancroft, the historian, bears willing witness to the fact that Roger Williams was the first person in modern christendom to assert the doctrine of perfect freedom for every man's conscience, and the equality of his opinions before the law. We now celebrate the triumph of that doctrine, which is perhaps more firmly planted in the American heart than any other. And yet the continuing diversity of opinion in matters of conscience leads Christ- ian men into singular necessities, for even now Protest- ants are protesting against the Protestantism of Cramner, Knox and Ridley, and their creeds are being revised to suit the demand of the times. The Puritans have been purified out of their own name and place. The Refor- mation inaugurated by Martin Luther is still subject to the reforming hands of the Reformers. Dissenters are dissenting from Dissenters. The Separatists have separ- ated from each other until there is nothing left to separ- ate. Even the modern Baptists are not yet at one on the questions of open and close communion, the Lord's day, and other points more or less essential. And yet all these are looking, hoping, and praying for the con- version of all nations to the Christian religion, and the final destruction of anti-christ. Meantime, men of science challenge the unscientific treatment of all religions and of all doctrines.
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With lamps borrowed from foolish virgins, they are seeking for the infinite where all else is finite; their lights having gone out, they deny what they cannot see. So also the believer who stands in the sun-light of faith asserts and believes what he cannot prove by any evi- dence which is acceptable to the scientific mind.
The man of science, accustomed to the investigation of material forces and the phenomena of nature, recog- nizes and admits the laws by which these forces and phenomena are governed, but he denies the existence of the Law-giver, because he cannot penetrate the source of his power, nor comprehend the beginning of his works, always forgetting that the God he seeks, if limited to the utmost comprehension of the human faculties, could by no possibility exceed in knowledge the ambitious worm who would fain know all that God knows, and thus be- come a god himself. Or, on the other hand, he would discover a god no greater than a worm.
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