THE GOLDEN ERA ISSUED SEMI-MONTHLY--THE MISSOURIANS--SLAVE
HOLDERS--TRAVEL IN SOUTHERN MISSOURI--IF ENDLESS WOE IS TRUE ALL
NATURE WOULD WEEP--REGION OF IRON--DUNKARDS IN MILLERSVILLE--IN
SOUTHERN ILLINOIS--PHILOSOPHY OF CHRIST BEING THE SAVIOR OF THE
WORLD--REFUSE TO DEBATE--DISCUSSION IN CARLYLE--INSPIRATION--OUR
NAME--PARTIALISM APPROACHES INFIDELITY--THREE DOWNWARD STEPS--REPLY
TO A SERMON--HAYNE’S SERMON--MR. LEWIS DEBATING ON HIS KNEES--WRITTEN
DISCUSSIONS WITH TWO METHODIST MINISTERS--IN NORTHERN MISSOURI--A
PREACHER REPLIES--A LOG CABIN--TALK WITH A SLAVE--THOMAS
ABBOTT--NEGROES HUNG--THE GOLDEN ERA--MRS. MANFORD LECTURING--LET
WOMAN WORK--A CIRCUIT IN MISSOURI--TRAVELING IN COLD WEATHER--DEBATE
IN QUINCY.
When the second volume of the _Golden Era_ was commenced, it was issued
semi-monthly, and changed to a quarto form. Its circulation rapidly
increased, but I found it rather hard to pay expenses, for St. Louis
was, and still is, a very dear place in which to live or do business.
Labor, rent, paper, commanded high prices, and living expenses were
about double they were in Indianapolis. If the people with whom I
labored had not liberally compensated me, I could not have kept
square with the world. But I found the Missourians to be hospitable,
generous and liberal; and I shall ever remember with gratitude the many
kindnesses I have received from their hands. I differed from many of
them concerning slavery, and they knew it; but I am not conscious of
any ill treatment from any one on that account. We often canvassed our
differences, but in the kindest spirit on both sides, and some of my
best friends were extensive slave holders. Many good people suppose
that every slave holder was a semi-savage; but that is a great mistake.
Some of the best men and women I was ever acquainted with owned
slaves. They thought slavery was the normal condition of the black man,
that God made him for servitude to the white man. They were educated
to regard slavery in this light. Their churches, their pastors, their
school teachers, so taught them. Slavery, then, was not wrong, but
according to the laws of God. Those who know any thing of man well know
that the most moral, most Christian people, may cherish intellectual
errors without being morally corrupted. But slavery is now dead, and I
have met but few in Missouri who are not glad of it. Although in their
estimation, slavery was right enough, it was unprofitable, perplexing,
and the bone of contention in the nation, and they are glad the cause
of so much strife is no more. If slavery could be restored in Missouri
to-day by the vote of the people, not one in twenty would vote--restore
it.
During the second year I was in St. Louis, I traveled through Southern
Missouri, Southern Illinois, and into the south part of Indiana. This
journey occupied six weeks. Lectured in Potosi, forty miles south of
St. Louis. A clergyman replied in a very bitter tone. I had spoken of
the terrible doctrine of endless woe, and remarked, that if it was a
fact in God’s universe, it seemed to me, that all nature would utter
cries of woe. He was offended at the remark. I repeated, that if nine
tenths of the inhabitants of God’s universe are to howl eternally in
hell, nature, being all alive with goodness, would utter cries of woe.
“The woods would begin and tell it to the doleful winds;
And doleful winds, wail to the howling hills;
And howling hills, mourn to the dismal vales;
And dismal vales, sigh to the sorrowing brooks;
And sorrowing brooks, weep to the weeping streams;
And weeping streams, awake the groaning deep.
The heavens, great archway of the universe,
Would put sackcloth on; and Ocean, clothe herself
In garb of widowhood, and gather all
Her waves into a groan, and utter it,
_Long, loud, deep, piercing, dolorous, immense_.”
But instead of this universal wailing of woe, all nature is praising
God for his goodness to the children of men. Oh, what mockery all
this would be, if cries of agony, and wails of despair are to ascend
forever! I cannot subscribe to such a creed if I would, and would not
if I could.
Journeyed to Iron Mountain, and lectured once. Here is the far famed
Iron Mountain, three hundred and twenty-eight feet high, and at its
base covers an area of five hundred acres. How far downward the ore
extends is not known, but an artisan well, one hundred and fifty feet
deep, at the base of the hill, does not reach the limits of the iron.
Its average yield in the furnace is fifty-six per cent. Near the
surface the ore is found in pebbles or lumps, varying in size. Below,
it becomes more compact and massive.
Six miles south, are other deposits of iron ore, not less rich, and,
in all probability, not less extensive. One of these is Pilot Knob,
five hundred and eighty-one feet high, with a base of three hundred and
sixty acres. Sixty per cent. of this ore is iron. One mile from Pilot
Knob is Shepherd Mountain, six hundred and sixty feet high, and covers
eight hundred acres. This hill is penetrated with veins or dykes of
iron ore, running in different directions. The ores obtained therefrom,
are the magnetic, the specular, and a mixture of the two. The iron
yield at the furnace is about the same as that of the other hills.
There are known to be other very valuable deposits of iron ore in this
vicinity, besides those I have named; and likely there are others not
yet discovered, in the adjacent hills. There are also rich deposits
of lead and zinc in different localities in Southern Missouri. Vast
deposits of coal are likewise found in nearly all parts of the state.
The truth is, Missouri, in mineral wealth, exceeds any other state in
the Union; and the day will surely come when her immense resources will
be developed.
Passed on to Millersville, where I found a large settlement of
Dunkards, who had gradually emerged into Universalism. Soon after my
visit they dissolved their connection with that sect. They migrated
from North Carolina to that section while it belonged to Spain. A
brother by the name of Hendricks preached with them till he died; then
another brother of the settlement, J. H. Miller, was set apart for the
ministry, and he dying a year since, --. Miller occupies his place as
teacher. They do not go abroad for ministers, but select one of their
number for the ministerial office, and he officiates till he is called
home, and then another is chosen from the community as his successor.
This, probably, was the apostolic method; and these excellent people,
in christian virtues, and in simplicity of manners, come as near the
original Christians as any since the first century of the Dispensation
of Grace. When the rebellion raged in the land, to a man and woman,
they were true to their country; and being in a very exposed position,
they suffered sorely. I was in the neighborhood several times during
the war; and at one time some rebels threatened to hang me, but they
were told that if an hair of my head was hurt, an hundred men would
instantly shoulder their muskets, and rid the settlement of rebels
forever.
Crossed the Mississippi river at Cape Girardeau, one hundred and fifty
miles below St. Louis, and traveled through the southern portion of
Illinois to Mt. Vernon, Ind., on the Ohio river. Was one week between
those points, and lectured ten times. Found but few who knew anything
about the doctrines of the Restitution, and could not learn that a
discourse had ever been before delivered in all that region in their
defense. Of course the prejudices of the people were strong against
me, but large numbers attended my meetings, and I was kindly treated.
Robert Dale Owen attended one of them, and expressed himself favorably.
At Elizabethtown a lawyer wished to know the _philosophy_ of Christ
being the Savior of the world. I replied thus: Jesus Christ was a man,
a mere man, nothing but a man. But what is a MAN? He is the last, the
best, the crowning work of God--the ultimate of the universe, made
in the “_image_ and _glory_ of _God_.” Jesus is called in the Bible,
“_The man_, Christ Jesus.” He was _the man_ of men, a _perfect_ man,
fully developed in all his spiritual faculties--_head_ and _shoulders_
above his brothers. Go into a corn-field, and you will find one ear
larger than any other ear; it is only though an ear of corn. Go to the
forest, and you will find one tree larger than any other tree; it is
only though a tree. So, Christ was a man, but he was the largest man,
spiritually, that ever lived; and that _fact_ makes him our teacher,
our savior. He cannot be otherwise. We cannot teach him; he must teach
us. He is our heaven-appointed teacher, and all he said, and all he
did, is the natural result of his spiritual pre-eminence. If this is
correct his divine mission is based in nature, is based on the throne
of God, and the gates of hell can never prevail against it. He will
continue his work till all are taught, all are enlightened, all are
saved. Greece and Rome had their wise men; but who of the best of
them taught and lived as Jesus did? “Thou shall,” said he, “love the
Lord thy God with all thy heart, soul and strength, and thy neighbor
as thyself; bless and curse not; return good for evil; do by others
as you would have others do by you.” He not only taught this with his
lips, but his works, his character, his soul, his life, were in perfect
harmony with such wisdom. He was godlike, thought God’s thoughts,
spoke God’s words, and did God’s works. Heaven and earth will ever
proclaim him--“the Savior of mankind.”
Delivered several discourses in Mt. Vernon, a pleasant town on the
Ohio river, and then proceeded to Evansville, where I also lectured. A
preacher here replied in a very abusive manner, and I paid but little
attention to him. This offended the gentleman, and he dared me to a
discussion. I refused to have anything to do with him, as Christ had
said, “Cast not your pearl before swine.”
Returned to St. Louis through Booneville, Vincennes, Lawrenceville,
Olney, Salem, Carlyle, and lectured in all those places.
About this time I had a discussion in Carlyle, Ill., with Mr. Stafford,
a Presbyterian clergyman. We were to continue the discussion four days,
but he brought it to a close at the end of the second day by going
home, as he said, to find a _calf_ that had jumped out of the lot.
Whether he found the calf I cannot say, as he did not return to report
his success. He knew nothing of the liberal faith, save what he had
learned from its enemies, and was poorly prepared to meet the arguments
in its favor.
He charged our people with denying the Bible, and I replied, We do not
deny the Bible. We believe it contains a record of God’s revelation
to man. We do not say that every book, chapter, verse and letter,
from Genesis to Revelation, is inspiration. The Bible makes no such
pretention. Considerable part of the Old and New Testaments is
_historical_; and intelligent and well informed men, can write history
correctly without inspiration, especially if they are eye-witnesses of
what they relate. Jesus Christ, “the author and finisher of our faith,”
was guided and illuminated by the Holy Spirit. His soul was in perfect
harmony with the Great Soul of the universe, hence he said, “I and
my Father are one.” “He who hath seen the Son hath seen the Father
also;” hence, truth, from the Fountain of truth, flowed into his soul
as naturally as water flows into a sponge; hence to do his Father’s
will was his meat and drink; hence the wisdom he uttered was the wisdom
of God. He is then the Way, the Truth, and the Life; the Teacher and
Savior of man. He is a medium through which God speaks to, and blesses
the world. Moses, the prophets, and the apostles, were also divinely
illuminated, but not in the same _degree_ Jesus was, for he was blessed
with the spirit “without measure.” Jesus is the central figure among
those anointed men. He was “in the form of God,” and in the “express
image of his person,” by nature and by character. He is a sun, but they
are stars. You may call this denying the Bible, if you please, but I am
sure this affirms the Bible.
He found fault with our name--Universalist--said it was not scriptural.
I remarked, It is admitted the word is not in the Bible; but the
idea often occurs in that book. 1. God is the universal Father
of mankind--“have we not all one Father?” 2. He is a universal
Savior--“the Savior of all men.” 3. Jesus is a universal Savior--“the
Father sent the Son to be the Savior of the world.” 4. God’s will is
for universal salvation--“who will have all men to be saved.” 5. God’s
grace brings universal salvation--“for the grace of God which bringeth
salvation to all men.” 6. There will be a universal ingathering into
Christ--“gather together all things in Christ.” 7. There is to be a
universal deliverance from earthly corruption--“the creation shall be
delivered from the bondage of corruption into the glorious liberty
of the children of God.” 8. Universal righteousness will finally
prevail--“by the obedience of one shall many--the mass--be made
righteous.” 9. Universal reconciliation shall finally be effected--“God
is in Christ reconciling the world unto himself.” 10. There shall
ultimately come a period of universal praise to God, and confession to
God’s glory. (Phil. ii; Rev. v. 11). There will be a universal blessing
of the nations, families and kindred--“all nations, families and
kindred of the earth shall be blessed.” 12. There is to be a universal
resurrection to a heavenly condition--“in Christ shall all be made
alive.”
There is propriety, then, in the name. The Arminians were once called
Universalists, because they believed in a universal atonement. We
believe in a universal atonement, and in the universal _efficacy_ of
that atonement. In Europe, very learned men, men who master all the
sciences, are called Universalists. It is an honorable name, then, a
learned name, an appropriate name for those who recognize God as a
universal Father and Savior, Christ as a universal Redeemer, and who
rejoice in the hope of the universal destruction of sin, suffering and
death, and the universal reign of truth, virtue, life and salvation.
Universal means catholic. Our church, then, is the true Catholic
Church--all of Adam’s race will finally be members of it, and partake
of its blessings. What is called the Catholic Church is a very partial
church. Notwithstanding the propriety of our name, I seldom use it--it
sounds a little too sectarian for my taste. Some of my brethren are so
in love with it, they hitch it to almost every thing. That may be all
right; but I am not so deeply in love with the name as some seem to
be. I had rather be called a godly man than a Universalist, whether I
deserve the appellation or not; and I had rather hear my church called
“the church of God,” than a Universalist church.
Returning to St. Louis, I lectured in Lebanon, and a man said the
sentiments I advocated lead through Deism to Atheism. How is that? I
replied. I am with the New Testament in believing in a God for ALL, and
a Savior for ALL. Is there any Deism or Atheism in that? Orthodoxy is
the first step downward, for it teaches a God for ALL, but a Savior
for PART. It makes the first departure from the gospel. Deism is
another step in the same direction, for it says a God for _all_, but a
Savior for NONE. Atheism is at the foot of the ladder, for it proclaims
a God for NONE, a Savior for NONE. There are, then, three downward
steps from Christianity or Universalism, to Atheism--ALL--PART--NONE.
Orthodoxy is the half-way house between Universalism and Infidelity.
Being requested to visit Florence, up the Illinois river about one
hundred miles, to hear a discourse against Universal Salvation, and
to reply if it was proper, I arrived by packet on Sunday at eleven
o’clock, soon after the preacher had commenced his sermon. He spoke
_three hours_, and made out, he supposed, a pretty strong case. After
one hour’s intermission, I replied to the discourse, which also
occupied three hours. The preacher, and his congregation, heard me
through; and at candle lighting of the same day, I delivered another
discourse in the same place. In my answer to the gentleman’s discourse
I offered twenty-five objections to endless misery, and twenty-five
objections to his view of a great judgment day; gave twenty-five
proofs and arguments, that virtue and vice are rewarded in this world;
furnished twenty-five reasons from Scripture for believing in the final
salvation of mankind.
A few days after this, I lectured in Naples, Ill., and while the
congregation were singing the second hymn, a Methodist preacher passed
me a tract, which I had seen before. Many years ago, immediately after
Hosea Ballou had delivered a discourse in some town in Vermont, Samuel
Haynes, a Congregationalist clergyman, a gentleman of color, and pastor
of a white congregation, and of considerable education, ability, and
much wit, arose and preached a sermon from the words of the serpent
to mother Eve, “Ye shall not surely die.” The thing was afterwards
published and scattered far and near. The tract the preacher gave
me was Haynes’ sermon. The serpent is represented as a Universalist
preacher, and his words, “Ye shall not surely die,” as the essence of
Universalism. Being in a humor for it, I took parson Haynes’ text for
my text that evening, followed his arrangement, adopted some of his
language, and put the “boot on the right foot,” I spoke as follows:
The Holy Scriptures are a peculiar fund of instruction. They inform
us of the origin of creation; of the primitive state of man--his
ignorance, folly and degradation. It appears that he was placed in
the garden of Eden, with full liberty to regale himself with all
the delicious fruits that were to be found, except what grew on one
tree; if he ate of that _he should_ SURELY _die on the_ DAY _of
transgression_, (Gen. ii. 17,) was the declaration of the Almighty.
Mark the language--he was not to be punished in the _next world_, but
in _this world_, and on the _day_, at the very _time_ he sinned. Let
this be remembered, for it is God’s truth.
Happy were the human pair amid this delightful paradise, until a
certain preacher endeavored to convince them that they could sin
without suffering IMMEDIATE punishment, without being punished on the
DAY of transgression.
We may attend to the _character_ of the preacher; to the _doctrine_
inculcated; to the _hearers_ addressed; to the _mediums_ or
_instruments_ of the preaching.
I. As to the PREACHER, I would observe, he is said by the Bible, to be
the lust of the flesh. “Let no one say when he is tempted, I am tempted
of God, but man is tempted when he is drawn away of his own _lust_
and enticed.” James i. 13, 14. He is also called the _carnal_ mind,
and that is ever at _enmity_ against God. Read the seventh and eighth
chapters of Romans carefully. In Genesis, lust--the carnal mind--is
personified and called a serpent, and in other parts of the Bible
termed satan, devil and adversary, for those terms mean a deceiver, an
opposer, and that is the character of the tempter in the human breast.
This was the tempter that led the first pair astray.
But to be a little more particular, let it be observed,
1. He is an _old_ preacher. He lived about one thousand seven hundred
years before Abraham--about two thousand four hundred and thirty years
before Moses--four thousand and four years before Christ. It is now
five thousand eight hundred and fifty-four years since he commenced
preaching. By this time he must have acquired great skill in the art.
2. He is a very _cunning_, artful preacher. The serpent, his prototype,
is said to possess much wisdom and cunning. When Elymus, the sorcerer,
came to turn away people from the faith, he is said to be _full of all
subtlety_, not only because he was an enemy of all righteousness, but
on account of his cunning and craftiness. He manifests his cunning
by preaching to the world, that they shall not surely be punished on
the DAY of transgression. That is a very pleasing doctrine to the
wicked. They love to be told that the time of retribution is FAR IN THE
DISTANCE, especially as that future punishment can all be escaped by
taking the benefit of a spiritual bankruptcy, any hour before they die.
Yes, he is a cunning preacher.
3. He is a very _laborious_, unwearied preacher. He has been in the
ministry almost six thousand years, and yet his zeal is not in the
least abated. The apostle Peter compares him to a roaring lion, roaming
about seeking whom he may devour. He is far from being circumscribed
within the narrow limits of parish, state or continental lines; but his
haunts and travels are very large and extensive. Wherever the doctrine
prevails that the wicked are not punished WHEN and WHERE they sin, the
tempter is preaching the same sermon he preached to mother Eve.
4. He is a _heterogeneous_ preacher, if I may so express myself.
He mixes truth with error, in order to make it go well, or to carry
his point. Nobody would bite at his hook if there was no truth on
it. He quotes fluently from the Bible, but then we must receive his
_interpretation_. If we dissent from it, all hell is in an uproar, and
we must be kicked out of his church, and out of the world, if possible.
Thousands have been burned at the stake, because they would not receive
his interpretation of the Bible. He admits we have reason, but then it
is _carnal_ and not to be trusted; we must believe without the reason
why. He admits there is one God, but there are three persons in the
Godhead; that is, one makes three, and three one. Christ is the Son of
God, and at the same time the Father; God is infinite in wisdom, power
and goodness, but Christ came to reconcile him to us; God _wishes_ to
save all mankind but _cannot_; God _can_ save all mankind, but _wishes_
to damn some to glorify his justice; God’s _justice_ requires the
endless damnation of all men, but his mercy pleads for the salvation
of all, and yet God’s attributes all harmonize. Men are born _totally
depraved_, and utterly incapable of doing anything acceptable to God,
yet it is the duty of men to repent and turn to God; Christ has made an
atonement for the sins of the whole world, but half of the world will
be damned eternally for their sins; God is a universal Father, God is
love, and yet will mock and laugh at the eternal groans and pains of
his children; heaven is the perfection of love, but the saints will
shout glory, when they see their fathers, and mothers, and children,
damned. Yes, he preaches truth as well as error.
5. He is a very _presumptuous_ preacher. Notwithstanding God had
declared on one occasion, in the most plain and positive manner, “On
the DAY thou eatest thereof, shall thou surely die,” yet this audacious
wretch had the impudence to confront Omnipotence, and say, “ye shall
not surely die”--on the DAY of transgression--and he is still
repeating the old sermon through the length and breadth of the land.
6. He is a very _successful_ preacher. He draws a great number after
him. No preacher can command hearers like him. He was successful with
our first parents--with the old world. Noah once preached to the world
that the judgments of heaven would _shortly_ come on wicked men,
but the tempter repeated his old sermon, and he made more converts
than Noah did. So it was with the cities of the plains. Lot preached
to them; the substance of which was, “Up, get out of this _place_:
for the Lord will destroy this _city_.” Gen. xix. 14. But the old
declaimer told them, no danger, no danger; God will not punish men in
_this world_, and therefore will not destroy this city, to which they
generally gave heed, and Lot seemed as one who mocked. They believed
the Orthodox preacher and were consumed. The father of lies is a very
successful preacher. He not only made converts of Adam and Eve, the
Antediluvians and Sodomites, but he has proselyted most of the world.
Nearly all mankind contend that God’s judgments are not in the earth.
Dr. Franklin was about right when he said a lie would travel all over
the country, while truth was putting on his boots.
II. Let us attend still more to the DOCTRINE inculcated by this
preacher. Ye shall not surely die on the day of transgression. Bold
assertion, without a single argument to support it. The death contained
in the threatening was, doubtless, _moral_ death. They did die to
their former innocence, to the sweet communion which they had before
enjoyed with the Father, to all the enjoyments of their beautiful
garden of fruits and flowers. The Bible says, “To be carnally minded
is _death_;” it is termed a “death in trespasses and sins;” “The wages
of sin is death;” “You hath he quickened who _were dead_;” “We know we
have passed _from death_ unto life.” This is the death threatened, and
the Almighty assured Adam that he would suffer it on the VERY DAY he
sinned. But the preacher said, No, all is false, there is no punishment
in this world, no hell, the wages of sin is not death.
III. We will now take notice of the hearers addressed by this preacher.
This we have in the context. And the serpent said unto the woman, “Ye
shall not surely die.” That Eve had not so much experience as Adam, is
evident; and so she was not equally able to withstand temptation. This
was doubtless the reason why the tempter chose her, with whom he might
hope to be successful. Probably he took the time when she was separated
from her husband.
That this preacher has always had the greatest success in the dark
and ignorant parts of the earth, is evident; his kingdom is a kingdom
of darkness. He is a great enemy of light. He will not permit his
disciples to hear a religious or philosophical discourse, read a
religious or philosophical book or paper, that contradicts his
creed--they must be like the old knight, read only one side of the
guide-board, and if they happen to get an idea the old creed don’t
sanction, they are called heretics. They may think, but not out of a
given circle; they may reason, provided they reason as the preacher
does. And the consequence is, that where the people think, reason
and read _least_, Orthodoxy has its truest adherents, and where the
people think, reason and read _most_, the doctrine of Holy Writ is most
prevalent, “Behold the righteous shall be recompensed in the earth,
much more the wicked and sinner.” Prov. xi. 31.
IV. The instruments or mediums made use of by the preacher, will now be
considered. Every person, creed and institution, that propagates the
doctrine that men shall not surely die on the _day of transgression_,
is an instrument of the father of lies.
1. Calvinism, Arminianism, Mormonism, Catholicism, Mahommedanism and
Heathenism, tell us that this world is not one of retribution, that
God does not here reward virtue or punish vice. They unite in teaching
that this life is a state of probation, of trial, and of course no one
is punished till his probation ends, his trial is closed. This is the
deceiver’s first sermon gone to seed.
2. The preachers of all these isms are also his instruments. They are
faithful to their father’s cause, and he is much attached to them. If
one opposes their creed, some of them will at once exhibit the spirit
of the devil.
3. The earth is deluged with books, pamphlets and papers, teaching that
men shall not be punished on the day of transgression.
INFERENCES.
1. That the devil is not dead, but still lives, and is able to preach
as well as ever, Ye shall not die on the day of transgression.
2. Orthodoxy is no new fangled scheme, but can boast of great antiquity.
3. See a reason why it ought to be rejected because it is an ancient
devilish doctrine.
4. See a reason why satan is such a mortal enemy to the promises of the
Bible, for it says, “Christ came to destroy the devil.” Heb. ii. “Will
make an end of sin.” Dan. ix. “Behold the Lamb that taketh away the sin
of the world.” “He is the propitiation for our sins, and not for ours
only, but for the sins of the world.”
5. He hates the gospel, because it is “good news, glad tidings”--is
the “glorious gospel of the blessed God”--“gospel of the grace of
God”--“gospel of our salvation”--“gospel of peace.”
6. He hates the true Christ, because he will save the world from
sin, error, and death. “We have seen and do testify that this is the
Christ the SAVIOR of the WORLD.” When the world shall be saved, satan’s
occupation will be gone.
7. See whence it was that satan exerted himself so much to convince
our first parents there was no punishment in this world, because the
denunciation of the Almighty was true, and he was afraid that Adam and
Eve would continue in the belief of it, and so not believe in endless
punishment in eternity--his favorite doctrine. If there was no proof of
present punishment, satan would not be so busy in trying to convince
men that there was none.
8. We infer that ministers should not be proud of their preaching. If
they preach the true gospel, they only in substance preach Christ’s
sermons. If they preach, “Ye shall not surely die on the day of
transgression,” they only make use of the devil’s old notes that he
delivered about six thousand years ago.
9. It is probable that Orthodoxy will still prevail, since this
preacher is still alive, and not in the least superannuated; and every
effort against him only enrages him more and more, and excites him to
new inventions and exertions to build up his cause.
To close the subject. As the author of this discourse has spoken of
the character of satan, he trusts no one will feel himself personally
injured by this short sermon. But should any imbibe a degree of
friendship for this aged deceiver, and think that I have not treated
this Orthodox preacher with that respect and veneration he justly
deserves, let them be so kind as to point it out, and I will most
cheerfully retract; for it has ever been a maxim with me, “RENDER UNTO
ALL THEIR DUE.”
This was too much for the three preachers present so they left in a
hurry, when I reached the “inferences.” As they were marching out, I
remarked, “The wicked flee when no man pursueth.” They intended an
insult by throwing that tract in my face; but the new dress in which I
returned their tract kindled their wrath; and leaving the house as they
did, was an acknowledgment, that they were defeated. The congregation
fully appreciated the “situation,” and two or three zealous hearers
clapped their hands as the preachers were departing.
Mr. Lewis, with whom I debated in Springfield, sent me word, that if
I should visit Jerseyville, Ill., his church would be at my service.
Accordingly, I made an appointment in that place, and Mr. Lewis took
a seat with me in the desk. I told him I was perfectly willing he
should make any strictures on my discourse he might see proper. “Oh,
no,” said he, “I have invited you into my pulpit, and it would not
be proper for me to reply to your discourse.” In my sermon, I said
nothing about other creeds, but presented my own faith in as clear a
light as possible. Mr. Lewis, at my request, made the closing prayer,
and such a prayer was never before or since heard, I think. He took
up my discourse, item by item, systematically, and replied to it. He
would first tell the Lord what the speaker had said on a given point,
and then say, “O Lord, thou knowest that is not true, for by the mouth
of the prophet Isaiah, thou said”--and then he would quote from the
Bible. Having argued that point to his satisfaction, he would take
up another subject; and so on till he got through with my discourse.
Having finished his reply, I told the congregation I did not like that
way of debating; but he said, “I would as soon debate on my _knees_ as
on my feet.” Before I left town, we made arrangements for a written
discussion in the _Golden Era_. He was to write twelve letters; but,
having written six of them he sickened and died. I called on him during
his sickness, at Jacksonville, and he said, “Brother Manford, if I do
not go to heaven this time, I will not work as hard as I have done. I
have broken myself down by hard work--by trying to save souls.”
Soon after this, a Methodist clergyman of Indiana, by the name of
Mahan, proposed having a written discussion in the _Golden Era_.
He agreed to write twelve letters; but six or seven exhausted his
resources. Subsequently, he tried his hand at discussion with B. F.
Foster, in the _Herald_, and was handsomely defeated.
I made a long journey through Northern Missouri into Iowa; thence to
St. Joseph; then down to Western, Kansas City, Independence, Lexington,
Booneville, back to St. Louis. Traveled twelve hundred miles, all
on horseback, and lectured most every day. In most of the towns and
villages on this route I had no references, and generally wrote to the
postmasters to make appointments. The principles of the liberal faith
were entirely new to most of the people, and as notices of my meetings
were published pretty extensively, large numbers attended, some going
ten, twenty, and thirty miles. I had much controversy in public, and
many conversations in private, concerning the new doctrines. Found some
who received them with glad hearts, and many others who were disposed
to investigate before they condemned. Received but little compensation
for my labor and time, but obtained many subscribers for the paper.
Have room for only a few of the incidents of this journey. In
Kirksville, a minister asked many questions, and finally came to the
sage conclusion, that reason was carnal, that I was an emissary of
the devil, and that he would say no more to me; but gave notice, that
he should reply to my discourse the next Sunday. In Greentop, found a
settlement of believers from Tennessee. They were excellent people;
often visited them in subsequent years; but the war dispersed them,
and I understand, they are scattered over the plains of Nebraska.
Kirksville, near by, was one of the battle-fields of the rebellion;
rebel Porter’s forces were there routed and ruined, and the town was
much injured. Colonel Linder, one of my friends, was an active man in
the Union cause. I traveled on what was called the “Mormon Trace,”--a
road from Nauvoo to St. Joseph, the route the Mormons journeyed when
they went from Nauvoo to Salt Lake. It was generally through a wild
region, but the face of the country was rolling and pleasant. About
sundown one day, I rode up to a cabin and inquired the distance to the
next house.
“Ten miles.”
“Will you keep me to-night?”
“I reckon so; the old woman is powerful sick; I have a heap of ailments
in my cabin.”
“Are there any settlements up the creek?”
“Oh, yes; right smart sprinkling.”
There were fifteen men and women belonging to the house, and how we
were all to be disposed of that night, was rather a puzzler to me,
as there were only two rooms in the cabin; but there was really no
difficulty on that score. The principal room answered four valuable
purposes, although it was not more than twenty feet square--it was a
kitchen, dining-room, sitting-room, and bed-room. True, there were
only two bedsteads in it, but when bed time arrived, the floor was
covered with blankets, which afforded ample sleeping accommodations.
I was conducted into the “parlor bed-room,” which was entirely void
of all “modern improvements.” It was made of round logs, without any
weather-boarding, plastering, ceiling, or “chinking;” the stars could
be seen through its sides and roof, while its floor was clay, covered
about six inches deep with water. In one corner of the pen some stakes
were driven into the mud, rails fastened to them, on which a straw bed
was laid, with a blanket or two. That was my bed; no, not _mine_, but
_our_ bed; for soon a big fellow stretched himself on one side of me,
and he was followed by another, who laid about six feet of flesh and
bone across the foot of the bed. I was tired, and slept first-rate all
night, and crawled out of the den in the morning much refreshed.
Mine host said he had been on the frontier all his life; did not
own the land he occupied--was a squatter--and wanted to sell his
“improvements,” to go farther west, where he could hunt bear and
buffalo. He said he was a Baptist; and when I told him of my faith, he
declared he did not want to go to heaven if all sinners are to go there.
“But no sinners will go there; they will be regenerated.”
“Don’t tell me that; the reprobates will not be regenerated; their doom
is sealed. I have grace in my soul, and know I am right.”
When I offered to pay him for keeping me, he replied, “You are welcome;
the fare was hard, but if you come this way again, give me a call.”
A day or two after this, I rode with a negro a few hours. He was
returning from visiting his wife and children.
“Why do you not live with your family?”
“Master won’t sell me to my wife’s master, so I live twenty miles from
her.”
“How often do you see her?”
“’Bout once a month.”
“Did you ever have another wife?”
“Yes; but her master died, and she was taken south, and the children.”
“Have you heard since of her, and the children?”
“No; don’t know whar they are; may be dead.”
“Perhaps this wife and these children will be sold south.”
“I hope I may die if they be.”
“Why do you not buy your freedom?”
“Master won’t sell me. I offered him a thousand dollars, and pay him
in five years, but he would not sell me. Black men can’t do anything.”
“Are you treated well?”
“Yes; but I work hard; but I would not mind that if my family were with
me.”
“Where are you from?”
“Virginia; left thar many years ago.”
“Where are your parents?”
“Sold south, long ago.”
“Where are your brothers and sisters?”
“Don’t know whar they are; sold to a trader.”
“Do you belong to any church?”
“I belong to the Methodist church, and try to preach.”
“How often do you preach?”
“Most every Sunday.”
“In how many places?”
“Four places.”
“Are you paid for preaching?”
“The black people pay me a little.”
“Do you think your white master will go to heaven?”
“Why, yes.”
“Do you think slavery is right?”
“I can’t think it is.”
“How then can you think slave-holders can be saved?”
“I don’t know how, but I sort of think some of them will be saved.”
“Would you not save all white men and all black men if you could?”
“That I would.”
“Will not God save them all?”
“Why, no.”
“Then you are better than God, are you?”
“Why, master, who ever heard of God saving all men? Now, I think of
it, a man is to preach in Gentryville to-night, who preaches that very
doctrine, and I am bound to hear him.”
“What do the people say about him?”
“They say he is a bad man, and I believe he is, or he would not preach
such a doctrine.”
Here the negro left me to go to his home, and I saw him at the window
of the school-house that evening, the picture of astonishment. Met him
in the street the next day, and he said, “Master, forgive me for what I
said yesterday.”
Lectured in Weston, and became acquainted with Thomas Abbott, who was
residing and preaching in that place. He subsequently moved to St.
Louis, and for several years past has resided in Mt. Vernon, Ind. He
obeys the injunction, “_Go_ and preach.” He does go, far and near; he
labors in season and out of season, in his Master’s service. He has
also become a noted debater, and has had great success in preaching and
debating.
On the other side of the Missouri was Kansas Territory, inhabited
then only by Indians, but now is a populous state, with several large
cities. While I was in Lexington on this journey, or at a subsequent
time, two negroes were hung for murdering their owner. He had whipped
them unmercifully, and they killed him for it. They rode from the
prison to the gallows, through the principal streets of town, in a
wagon, on their coffins; white hoods were on their heads, white frocks
were thrown over their shoulders, and large ropes were around their
necks. On the road to the gallows, the poor creatures sang as loud as
they could scream,
“I am bound for the kingdom;
Will you go to glory with me?”
This scene, take it all in all, was the most abominable, outrageous,
and disgusting exhibition I ever witnessed. “What do you think of
_that_?” said I to a Methodist preacher, who was looking on with a
satisfied air. “The majesty of the law must be sustained.” That same
fellow was a hot headed rebel when the war broke out. His name was
Kavanagh; he formerly resided in Indiana. The town was full of negroes;
but they were silent; I saw tears in many of their eyes.
After publishing the _Golden Era_ four years, I disposed of it to
Thomas Abbott, and he soon after connected it with the _Gospel Herald_,
a paper published in Indianapolis, Ind. It was being issued weekly
when it was sold; but I found, by experience, that a weekly paper of
our denomination could not be sustained in St. Louis, the expense of
publishing, and of living being so high. While I issued the paper, I
received hardly any compensation for all my toil; and Mrs. Manford did
all her work gratuitously, and I could not have hired a person to do
what she did for less than five hundred dollars per year.
The _Golden Era_ had done a good work, and it was like parting with
a dear friend to dispose of it. Its circulation when it went out of
my hands, was thirty-five hundred, I think. Its name had become quite
popular. Captain Bursie, who was a subscriber, named his splendid new
steamer, “_The Golden Era_,” and Bridges Brothers, of St. Louis, who
were also subscribers, called a cooking stove they patented, “_The
Golden Era_.”
But I did not cease working for the good cause when the paper was
disposed of; I rather worked harder than ever. For about two years I
was absent most of the time, preaching in Missouri, Illinois, Iowa and
Indiana.
Mrs. Manford was also in the field lecturing, not on theology, but
on temperance, the elevation of woman, and general education. She
delivered some excellent lectures on those subjects in Louisiana,
Hannibal, Macomb, and other places. Let woman speak as well as man
in the lecture-room, and even in the pulpit; let her speak on all
subjects of human interest. As she belongs to the human family, she is
as much interested as man in all intellectual and moral subjects. And
heaven, having gifted her with a soul, instinct with wisdom, purity
and goodness, she is well qualified to instruct and moralize her race.
I know it is quite fashionable for men to flatter women by calling
them their “better half,” “angel,” but to be indignant and disgusted
if they aspire to a position outside of the kitchen or nursery. Such
men are very polite to women in the street and drawing-room, but are
wrathy if they will not be their drudges or play things. As woman is
a citizen of the world as well as man, she is entitled to all the
rights and privileges he is entitled to. The world should be open to
her intellectual and moral activities, that she may make the best use
of her time and talent. Let her “sue and be sued,” buy and sell, vote
at the polls, and be president of these United States, if she can get
votes enough. England’s best rulers have been queens, and why would not
American women make good presidents?
Antiquated, and barbarous laws and customs, that have for ages degraded
woman, are being modified or abandoned; and the day is not far distant
when she will fill the place in society that God designed, and humanity
requires. But it must not be expected that she will come from the
wash-tub, or band-box, in the one place a slave, and in the other a
pet, prepared fully for her new position and responsibilities. She may
long make many blunders, and for a time illy perform her part, all of
which many self-conceited, and self-appointed, “lords of creation” will
point to and triumphantly exclaim, “Did I not tell you women were only
fit for man’s convenience?”
I spent three months in the southwest part of Missouri, traveling on a
circuit I established in that region. Preached monthly in twenty-five
places, and rode from ten to forty miles nearly every day. Tried to
get a minister to continue the work but failed. Good societies could
have been established in Booneville, Georgetown, Calhoun, Clinton,
Oseola, Leesville, Warsaw, Pisgah, Rocheport--places I visited. I also
spent six months traveling and preaching in the northern part of the
state. Visited twenty-two places monthly for six months, and rode most
every day. Spent three days each month at home. I also failed in my
effort to induce a minister to locate in that region. Clergymen of the
liberal faith, residing in the free states, were averse to moving into
Missouri, it then being a slave state. They were not only generally
opposed to slavery, regarding it as “the sum of all villainy,” but
they had no faith our cause could be permanently established among
slave-holders. They thought that human slavery and Universalism were
eternally and universally at war with each other.
The winters of 1855 and ’56 were about the coldest ever experienced in
the West, and I spent both winters in Iowa, traveling and lecturing.
Often rode on horseback all day when the thermometer was far below
zero, and delivered a long discourse at night. The Iowa prairies are
cold places in a cold day, especially to one whose face is northward.
If I had twenty, thirty, or forty miles to ride, I always made it a
rule not to go near a fire till I had finished my day’s travel. Some
men I have rode with, must warm themselves by a fire, whenever they get
a little cold, and swallow perhaps a dram of liquor; and I noticed that
they always suffered much more from cold than I did. The best method
for a traveler, in an arctic day, to get up an internal heat, is, not
by whisky, not by sitting by a fire a few moments, but by thrashing his
arms, swinging his legs, or running a short distance by the side of his
horse.
I had a public discussion in Quincy, Ill., with a Methodist preacher,
which continued four days. Large numbers attended, and much good was
effected. The day after the discussion closed, which was Sunday, a
society was organized, and soon after a meeting-house was erected. The
society prospered for awhile, under the ministry of J. H. Hartzell,
now of Buffalo, N. Y. But he leaving, it was finally disbanded, and
the meeting-house sold, and many of its members united themselves with
the Unitarian society of the place. Quincy is a flourishing town, on
the east bank of the Mississippi river, and is growing rapidly in
importance. The river will probably be bridged there within a few
years.