The life of Elder Abel Thornton ...

Preface

Brother Thornton, in his last sickness, gave directions that after his decease his Journal should be left in the hands and at the disposal of a brother in the ministry, whom he selected. If that brother, upon examining the manuscript, should think its publication would be useful, he was to have liberty to publish it, and the profits, if any, were to be his. The brother to whom it was thus committed, not wishing to receive personal emolument from the writings and labours of another, but desiring that the work might be consecrated entirely to the cause of religion, presented it to the Rhode-Island Quarterly Meeting. The subject was submitted to a committee appointed for the purpose, who after having examined the manuscript, reported, that in their opinion, its publication would tend to the edification of the pious and to the promotion of the cause of truth. The Meeting accepted this report, and appointed another committee to superintend its publication. This committee now have the pleasure of presenting it to the subscribers and to the public. They are aware, that the work has no claims to literary excellence. To this it does not pretend.

The subject of the following Memoirs was not a favoured son of science. He did not enjoy the advantage of a public education. He was not trained up in College balls, nor was he designed by wealthy parents to fi|! exalted and lucrative stations in the church. lie had, \\g\. - ever, the advantages of an early common school educa*

IV PREFACE.

lion. He possessed a sound mind, a retentive memory, and a natural fondness for reading and reflection. He was far from despising the advantages of education. These he highly appreciated, and so far as his limited means and opportunities allowed, he improved his mind in useful knowledge.

Soon after he became a hopeful subject of renewing grace', and was satisfied in his mind that he had " passed from death unto life."" he felt strong convictions that it was his duty to preach the gospel. To this great and glorious uork he early in life devoted himself, and in the performance of its sacred duties his whole heart and soul appeared to be engaged. In his public performances he was solemn, and in his manner manifested great earnestness and zeal. He spake as one who believed in his heart what his lips uttered. He often preached,

"As if he ne'er should preach again, And as a dying man to dying men."

Not satisfied with preaching Christ crucified to the people of his native State, he resolved to travel to distant parts, that he might proclaim this precious salvation to "other cities also." Accordingly, having made the necessary preparations for his journey, on the 24th of May, 1824, he bade adieu to the scenes of his childhood and youth, to the place of his nativity, endeared to him by a thousand tender recollections, to brothers and sisters, and. what to him was most of all affecting, to his aged parents, bowed down with the pressure of years, weeping and loath to let him go. But he sacrificed his natural feelings to his duty, and voluntarily entered upon the labours and deprivations of an humble Itinerant Minister of Jesus. His exertions in the cause of Christ were not in vain. Many sinners were, no doubt, through his instrumentality, turned from the error of their way and

Preface. . v

converted to the Lord, and many saints, seme of whom are now living, could testify with what satisfaction and profit they listened to the blessed word of truth falling from his lips. By his amiable deportment, deep humility, ardent piety ;md ze.d in preaching the gospel, he endeared himself to m;.ny, both ministers and private brethren. But they will enjoy the pleasure of his society, they will witness his edifying example and exertions to build up the kingdom of the Redeemer among men no longer. — His labours and his sufferings on the earth are done. He will preach the gospel to dying sinners no more. In early life, in the midst of prospects and of usefulness, in almost the commencement of his labours in the gospel ministry, he was called away. His blessed Master, whom he so ardently loved and so faithfully followed, said to him, " Come up higher." This little volume remains as a memento of what he had experienced and suffered and done in the cause of Christ. That it may encourage and animate in their labours his surviving brethren in the ministry, instruct and edify private Christians, awaken and alarm the careless sinner, and become profitable to every one into whose hands it may fall; is the sincere desire and fervent prayer of their sincere friend and unworthy servant, Z. TOBEY. a2

ON THE FREE-WILL BAPTISTS*

The Baptists as a denomination are distinguished from all other sects among Christians, on account of their peculiar views of the ordinance of baptism. They believe immersion, and that only is Gospel Baptism. Effusion and sprinkling is in their opinion anti-scriptural. They reject Infant Baptism, as it is called, and think that believers are the only proper subjects of this rite. Although all Baptists entertain these sentiments upon the Ordinance of Baptism, yet upon many other subjects they are divided. The five points of Calvinism constitute the most prominent line of division among them at the present day, and may very properly be considered as separating them into two grand divisions, viz : those who receive and those who reject the peculiar sentiments of C lvin. The former are called Calvinistic Particular or Association Baptists, the latter are called General, Arminian or Free Will Baptists. The Free Will Baptists as a denomination originated in New-Durham, New-Hampshire, in the yea'' 1780. Elder Benjamin Randall a man of much knowledge, great zeal and deep experience in religious subjects, became much embarrassed in his mind respecting the doctrines of Calvinism. He began to doubt their feeing correct and scriptural. He therefore resolved to Jay aside all prejudices and prepossessions, and carefully to examine the scriptures for himself upon these momentous subjects. The result of this examination was that liis former sentiments, sentiments which he had embraced from education, and not from pergonal examination, were both inconsistent and unscriptural. Rejecting the dogsnas of his former system, he taught that all have sinned and come short of the glory of God ; that Christ died for «//; that the grace of God which bringeth salvation hath eppeared to all, and that the Minister of the Gospel may go into til the world and preach the Gospel to every creature — he that believeth and is baptized shall be saved, and he that believeth not shall be damned. The sentiments embraced and with great zeal propagated by Elder Randall, were thought by the Baptists with whom he was connected extremely dangerous and heretic 1. He ■was therefore laboured with by the Church, and his brethren in the ministry endeavoured to convince him of liis supposed errors. He was, however, too fully persuaded of the correctness of hi<* principles, and too much attached to the doctrines of a Free Gospel, to be induced, either by their arguments or persuasions, to retract. Such was the force of argument with which he defended his own sentiments and such the ingenuity with which he exposed the inconsistencies in those of his opponents, that a number of his brethren in the ministry warmly espoused his cause and united with him in preaching the same doctrine. Among this number were Elders Pelatiah Tingley, an excellent man of liberal education, Samuel Weeks and some others, who with great diligence and zeal united with Elder Randall in preaching salvation free.

The Lord greatly blessed the labours of these men of God, many brethren of different churches and denominations embraced their opinions ; many sinners were converted through their instrumentality, and several churches in union with the church at New-Durham, were soon established. It is true they met with much opposition, and had frequent occasion to remember that saying of the Apostle, yea, and all that will live godly in Christ Jesus, shall suffer persecution. Opposition and persecution served only to make them more humble and increase their exertions in the blessed cause of their divine Master.

The preachers travelled much from place to place, proclaiming wherever they went the unsearchable riches of Christ to a guilty world. Revivals of religion among them were frequent ; quarterly and yearly meetings were instituted, and thus this sect, which at first was every where spoken against, by the blessing of God, greatly increased and prospered.

To the labours of Elder John Colby is attributed, under God, the rise of this denomination in the State of Rhode-Island. In the year 1812 Elder Colby visited this

PRELIMINARY REMARKS.

State- His preaching and labours in the gospel excited much attention, and were attended with glorious reformations. A church was constituted in Burrillville, from which the work spread in different directions. Other preachers succeeded Elder Colby, whos; j labours were also blessed. The labours of Elder Joseph White in particular, will long be gratefully remembered by the churches here. Elder White for a number of years was settled in this State, having the pastoral care of several churches at the same time. His exertions were very great, and his labours arduous indeed, until his strength and health failing him, he was obliged for a while to suspend them. There are at present 10 Churches composing the Rhodeleland Quarterly Meeting, and between 700 ^nd 800 communicants. In some parts of the State of New-York, in the State of Ohio and in the Canadas our c-use has been remarkably successful, many churches have within a few years past been formed, and a large body of brethren have arisen up who are happily united in the Lord.

W r e are not able to give a statement of the exact number at present belonging to the whole connexion, but c:m say in general terms, that considering the infant state of the denomination, and the obloquy and reproach that have been cast upon us, our number is much greater than our warmest friends could reasonably have anticipated. The Lord has greatly multiplied and blessed us on every hand; and never, perhaps, were our prospects, as a people, more flattering than at the present time. Almost every week brings intelligence that in some part of our Zion churches are organised and additions made to cur number.

Although we reject all written creeds and articles of faith except the Bible, taking that alone as the man of our counsel, and acknowledging its authority only in matters of faith and practice, yet we are perfectly willing to make publick our religious sentiments, and we feel it our duty to declare openly our views of the doctrine contained in this blessed word of truth.

The following articles contain our sentiments on the subjects to which they relate. We give them in the language of another, Dr. Clarke.

" 1. That there is but one uncreated, infinite and eternal being; the Creator, Preserver and Governor of all things.

2. That there is in this Infinite Essence a plurality of what are commonly called Persons, not separately subsisting, but essentially belonging to the Godhead ; which Persons are commonly termed Father, Son and Holy Ghost ; or God, the Logos, and the Holy Spirit : and these are generally named the Trinity; which term, though not found in the New Testament, seems properly enough applied, as we never read of more than three Persons in the Godhead.

3. That there is no salvation but through Christ ; and that, throughout the Scripture, His passion and death are considered as sacrificial ; pardon and salvation being obtained by the shedding of His blood.

4. That no human being, since the fall, either has or can have merit or worthiness of or by himself; and therefore has nothing to claim from God, but in the way of his mercy through Christ ; therefore, pardon, and every other blessing promised in the gospel, have been purchased by his sacrificial death : and are given to men not on account of any thing they have done or suffered, or can do or suffer, but for His sake, or through his merit alone.

5. That these blessings are received by faith, because not of works nor of sufferings.

6. That the power to bdieve, or grace of faith, is the free gift of God ; without which none can believe : but that the act of faith, or actually believing, is the act of the soul, under the influence of that power. But, this power to believe, like all other gifts of God, may be slighted, not used, or misused ; in consequence of which is that declaration, "He that believeth shall be saved ; but he that believeth not shall be damned."

7. That justification, cr the pardon cf sin, is an instantaneous act of God's infinite mercy, in behalf of a penitent soul, trusting only in the merits of Jesus Christ : that this act is absolute in respect of all past sin ; all being forgiven, where any is forgiven.

8. That unless a believer live and walk in the spirit of obedience, he will fall from the grace of God, and forfeit all his Christian privileges and rights : in which state of backsliding he may persevere ; and, if so, perish everlastingly.

9. That the whole period of human life is a state of probation ; in every part of which a sinner may repent and turn to God; and in every part of it a believer may give way to sin and fall from grace : and that this possibility of rising, and liability to falling, are essential to a state of trial or probation.

10. That all the promises p.ncl tbreatenings of the word cif •God are conditional, as they regard man in reference to his

PRELIMINARY" REMARKS, IX

being here and hereafter: and that on this ground alone the Sacred Writings can be consistently interpreted, or rightly understood. B J

11. That man is a free agent, never being impelled by any necessitating influence either to do evil or good ; but has it continually in his power to choose the life or death that is set before him : on which ground he is an accountable being, and answerable for his own actions: and on this ground also, he is alone capable of being rewarded or punished.

12. That his free will is a necessary constituent of his rational soul ; without which man must be a mere machine either the sport of blind chance, or the mere patient of an irresistible necessity ; and, consequently, not accountable for any acts to which he was irresistibly impelled.

13. That every human being has this freedom of will, with a sufficiency of light and power to direct its operations : and tnat this powerful light is not inherent in any man's nature : but is graciously bestowed by Him who is the true light that lighteneth every man that cometh into the world.

14. That the soul is immaterial and immortal, and can subsist independently of the body.

15. That there will be a general resurrection of the dead ; both of the just and unjust: that the souls of both shall be reunited to their respective bodies ; and that both will be immortal, and live eternally.

16. That there will be a day of judgment, after which all shall be punished or rewarded according to the deeds done in the body : the wicked being sent to hell, and the righteoustaken into heaven.

17. That these states of rewards and punishment shall have no end ; forasmuch as the time of probation or trial islor ever terminated ; and the succeeding state must necessarily be fixea and unalterable.

18. That the origin of human salvation is found in the infinite philanthropy of God : and that, on this principle, the unconditional reprobation of any soul is absolutely impossible."

To these sentiments, and to the Free-will Baptist denomination, Br. Thornton was sincerely and firmly attached. To this cause he devoted the beH part of his short but laborious life. His aged father, now on the verge of the grave, very recently informed me he had no doub! but the journeyings, labours and exposures to which his son subjected himself in discharging what he deemed his duty, in preaching the gospel, blmight upon him the disease of which he died.

These remarks may throw some light upon the nature ■of the trials and sufferings through which our deceased brother, and many others among our most eminent preachers, have been called to pass in preaching and defending the doctrine of free salvation.

Our denomination is yet in its infancy — it has hfid and continues to have many prejudices to contend with. Not possessing the wealth, and learning, and influence of older and longer established denominations, and withal feeling it duty to adhere as far as possible to the plainness and simplicity of the gospel, we have been looked upon hy many with contempt. Opprobrious epithets have not been wanting to bring our cause into disrepute. We have been called Free-willers, enthusiasts, ignorant, illiterate, deluded. Notwithstanding all, there have been men (of whom our deceased brother was one) who were willing to spend and be spent in this cause, who were not ashamed of the gospel of Christ — were not

" Ashamed to own their Lord, Nor to defend his cause;" —

men of whom it might be said, they "counted not their own lives de^r unto themselves, so they might finish their course with joy, and the ministry they had received of the Lord Jesus." They have finished their course, they have concluded their ministry, they have gone beyond the reach either of the censures or applauses of men — the flatteries or frowns of the world — they have gone to that impartial tribunal at which truth and righteousne-s alone can stand — before which all must, sooner or later, appear

"When thou my righteous judge shall comej To call thy ransomed people home; Shall / among them stand ? ' 5

THE

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OF

ABEL. THORNTON.

Chapter I

JSlder Thornton's birth and parentage; account of his early religious impressions, and his subsequent conversion to God, to the time of his first serious impressions that it was his duty to engage in the work of the Gospel Ministry

I was born in the town of Johnston, State of Rhode-Island, August 16th, 1799. I was born of reputable parents, although they were not professors of religion, and had two brothers and two sisters, and I was the youngest of the family. After I became large enough to go to school, my father sent me both summer and winter till I was nine years old ; after this, he being a farmer, kept me at home in the summer season to work on the farm, and sent me to school some every winter till I was in my 18th year.

When I was small, I from time to time had serious inquiries in my mind about religion, death and futurity ; but was not particularly taught by any one respecting these things, and my own ideas being scanty upon these subjects, nothing especial occurred in my mind.

From the age of 15 to 20, I grew very indifferent as to the things of religion — my mind was taken up with the things of the world and the vanities thereof. I delighted much in what is called civil mirth, and joined in most of the recreations which my youthful companions followed : my mind was aspiring for popularity, therefore I was found among the honourable of the world, and rejected things of a low nature, or despised that which was thought to be dishonorable among the popular. My mind grew so much to the reverse of divine things, that I thought the happiness which I enjoyed was far superiour to that of religion, and often had a sorrow arising in my mind for young people when I heard of their embracing the cause of their Redeemer, thinking that they had denied themselves the comforts of the world. I had many future prospects before me, and often premised myself future happiness in the things of the world.

The fall after I was 20. 1 was some alarmed by the sickness of one of my brothers, which brought him very near to the grave, but he again recovered, and through the multiplicity of business and labour to which I had to attend at that time, my impression wore off, and I grew as thoughtless as ever.

In the spring of 1820 a reformation commenced in the region where I lived, through the instrumentality of Clarissa H. Danforth, a female preacher. Many of my companions in youth became subjects of the work: when this first took place I found within me a heart of opposition, and like Galiio, I cared for none of these things. At length, by attending the meetings and hearing the preaching, an inquiry arose in my mind, and I began to search whether these things were so. One week after attending a meeting at the Greene Acadamy and hearing C. H. Dinforth preach, my mind was much bent to meditate upon divine things. One day while at work with my father, I enquired of him to know what he thought, of religion and the reformation 1 He told me that he thought religion to be a good" thing, and meetings in particular were necessary every Sabbath, to keep up good order and regulations, but he thought the people were in extremes at that time — had too many meetings and made too much confusion, but expected it would soon be over with ; and for his own part he believed that if people lived morally, dealt honestly, and did to others as they would have others do to them, God would be merciful to them, and it would be well in the end. I concluded to hear to his opinion, and trouble myself no more at present about religion. From this time (it being I think in March) I passed along until the 14th of April unconcerned. By this time my brothers were under pungent conviction, and my oldest brother's wife had obtained ahope in Christ. This evening a young man who had lately experienced religion, came to visit my oldest brother : my brother living near my father,

I was in at his house at the time. The young man began to converse with him upon the subject of religion, and told what he had passed through and experienced. In his conversation he told a number of visions of the night which he had passed through. He also related a dream which a man in the neighbourhood had dreamed and told to him, the amount of which I will relate : " He dreamed the Judgment-day had come, and he viewed the world on fire — at a distance saw the fire flashing over the rocks and mountains, and fast approaching to him." All this conversation caused me once more to consider. I remembered to have heard of a judgment-day, and I knew not how soon I should be called to behold it. I went home and retired to my bed chamber. I there began to take a view of my past life, and I discovered my days had been spent in sin — my own righteousness appeared like filthy rags, and I viewed myself to be poor, miserable, blind and naked, in a spiritual point of view. I found myself to have no hope, and to be without God in the world. When I lay down on my bed and shut my eyes, it appeared as though the judgment-day was fast approaching — I could view the great conflagration, and I thought this would be the last opportunity I should have to repent. Before I shut my eyes to sleep I concluded to make wise improvement of that opportunity, and promised God if he would spare my life I would mend my ways, and serve him the remainder of my days. The next day the cry of my soul was. Lord shew me mercy. This day, while in my brother's house, his wife asked me if I did not want to start in the cause of religion, and be company with the young converts. I walked out of the house a little way, and returned back and told her I had started : she thought me to be in jest, therefore no more conversation passed between us at that time. I went to my labour, which was plowing in the * field : I took a hymn book in my pocket, and frequently that afternoon took a view of the following hymn :

" Wak'd by the gospel's powerful sound, My soul in, sin and thrawl I found

Exposed to endless woe, Eternal truth did loud proclaim The sinner must be born again,

Or down to ruin go, &c."

I viewed myself exposed to ruin, and was very ignorant of the fountain of goodness, therefore I was led to think there was no mercy for me. The young converts met in the neighborhood this evening for conference meeting. I resolved to meet with them ; I accordingly did, but related my mind to no one while at the place, but on my way home I informed one of my present feelings. I passed the rest part of the week in sad lamentation, mourning for my present situation, and felt an inward cry of " Lord save or I perish."

I The Sunday following, C. H. Danforth preached at the north meeting-house in John-* b2 ston. I went to the meeting, and the preaching sunk deep in my heart. I immediately returned home from the meeting, and on my way I told a young man (one that had recently experienced religion) my feelings and my determination. In the evening I went to meeting with him at Duty Winsor's, in Smithfield. The spirit of the Lord was present in this meeting, sinners wept and cried for mercy, while saints rejoiced to see the work of God, at the commencement of the meeting. I felt like a great sinner, because of the hardness of my heart — it seemed as though nothing would melt me into contrition ; but before the close of the meeting, the tears ran freely, my heart was softened, and I was not ashamed to let the world know that I wanted religion. After meeting, C. H. D. enquired of me if I had embraced religion, and I told her I had not, but that I had a desire to seek the Saviour. She exhorted me to look to the Lord for the pardon of my sins. I returned home with my resolution confirmed, to die a beggar at the feet of Jesus, if I obtained no mercy without, for I thought I had rather remain seeking for mercy all my days, than to have my conviction wear off, and I return back into the world again or into my former practices. I continued to cry to the Lord for mercy. I viewed God to be just if he should cut me off and appoint my portion with hypocrites and unbelievers, for I had been an unbeliever and was already xsoiMiemned; not because Adam had sinned was I condemned, neither because my parents had not professed religion and had me sprinkled in nay infancy did I feel condemnation ; but because light had come into the world, and I had loved darkness rather than light — because God had called and I had refused, he had stretched out his arm and I had disregarded it.

But notwithstanding justice cried cut the sinner down, yet I did not feel willing to be miserable. I have heard some say that they felt willing to be damned ;but if I had been willing to be miserable I should not have cried for mercy ; and I am apt to ' think that others do not seek for mercy as long as they are willing to be miserable, therefore, they must remain miserable as long as they are willing to be so, for our misery consists in our unreconciliation to God, in our wills being contrary to his will, and as long as we are willing to be damned, our wills are contrary to God's will, for Peter tells us that God is not willing that any should perish but that all should come to repentance ; 2. Pet. 3d chap. ix. But to return to my experience. I continued from the time last mentioned to attend meeting every opportunity that presented — I forsook all the merriments of life, and my companions that persisted in vanity, and from day to day I did go with a heavy heart, sorrowing for my iniquities, sometimes viewing them to be so many that I thought I could not be forgiven, and sometimes I thought I might once have repented, but now it was too late, JNotwithr standing all this, I thought I could be no more than miserable if I sought the Lord, and I was sure of it if I did not : Therefore cry I would ; but I did not proceed far before I met with opposition. Some said I was a fool ; others said I should be crazy. Some said I had lived well enough without embracing religion; and once I was told that I should not go to meeting so much as I had done ; but a disciple of Christ I was determined to be, if I had to forsake father and mother, brothers and sisters, houses and lands.