From Ripley I went to Mt. Sterling, the county-seat of Brown County. This church had fallen into decay for want of the care of a competent evangelist. Here I remained some weeks; and the church was very much revived, and there was a large ingathering. This was originally the home of Bro. Archie Glenn, now conspicuous in building up the University at Wichita. From the first Bro. Glenn, though modest and unobtrusive, was known as a solid and helpful member of the church. He always had the confidence of the people of Brown County, and was by them elected to various public offices, at last becoming Lieutenant-Governor of the State. But his business not prospering to suit him, he removed to Wichita, which was at that time a straggling village of uncertain fortunes, situated on a river of doubtful reputation, and located in a country concerning which the public were debating whether it should be called "The Great American Desert," or a decent place, where civilized men could live and thrive.
But Bro. Glenn did not lose faith in the Lord nor in his country. He went to his new home to be a live man. Wichita has decided to be a city, and not a straggling village of doubtful and cow-boy reputation; the Arkansas River has agreed to behave itself and to co-operate with human hands in giving fertility to its valley, and the geographers have unanimously agreed to strike the "Great American Desert" from the map of the United States. Sister Shields has grown up since these old days to be a woman, then a widow, and now a true yoke-fellow with her father in these great undertakings.
Bro. Lewis Brockman was pointed out to me, when first I came to Mt. Sterling, as a disaffected member; but, on a better acquaintance, it became apparent that his disaffection was that the church members had made a solemn vow to keep the ordinances of the Lord's house, and did not do it. When better order was obtained, he was once more in harmony with the church; came to Atchison County, Kansas, and died, a pattern of fidelity to his conscience and to every known duty.
During the period of three years in which I remained preaching in the Military Tract, I visited almost all its churches. The number of disciples was large. They had a large amount of wealth at their disposal, and were not averse to using it to promote the advancement of the cause. But the children of this world are, in their generation, wiser than the children of light, and there is a certain practical wisdom that has been abundantly learned by other religious communities that has only come to our churches through a sore and bitter experience; and it was through the fire of this experience they were passing at the time of which we write. "Billy Brown" had been a notable evangelist among them. Indeed, he had been the father in the gospel of the churches in Brown and Schuyler Counties. He was popularly described as having a head "as big as a half bushel," surmounted by a great shock of hair. He was an iconoclast, and devoted his life to the business of image-breaking, and, of course, the breaking in pieces of the idols of the people created a great tumult. There was this difference, and only this difference, between the work of Billy Brown and Sam Jones; Sam Jones declaims against sins already condemned by the popular conscience, but Billy Brown assailed convictions enshrined in the innermost sanctuary of the hearts of the people. He did so because these popular superstitions stood in the way of the acceptance by the people of the apostolic gospel. Of course, the work of such a man carried with it an inconceivable excitement. At Mt. Sterling a man in the audience made some objection.
"What is your name?" said Billy Brown.
"My name, sir, is Trotter."
"Well, come forward, and I will knock yourtrottersout from under you."
But Billy himself sometimes found his match. At Ripley he had been preaching after his accustomed style, and riding away from the place of meeting—it was in the spring of the year when the mud was deep—he saw an old man painfully and with difficulty making his way through the mud. Knowing that he was a preacher from his white cravat, his broad-brimmed hat and single-breasted coat, he said to him:
"Well, old Daddy, how did you like the preaching?"
"Haven't heard any," stiffly replied the old gentleman.
But when the tumult and excitement of this conflict had passed away, and his converts were brought face to face with the grave duties of a religious life, and with the serious work of keeping the ordinances of the Lord's house, they did not know how; they had been born in a whirlwind and could only live in a tempest. Notwithstanding, they loved the Lord's cause, and they trembled for themselves and their children, if they should not be found faithful.
If these churches are not able at the present time to exhibit a growth adequate to their opportunities, it must be remembered, on their behalf, that they have sent to the West an incredibly large number of disciples to serve as the nuclei for other churches throughout that mighty empire that within the past thirty years has grown up between the Missouri River and the Pacific Ocean.
The days I spent in these churches are the golden days of my life. There has been no field in which my labor as an evangelist has yielded a richer harvest; none in which there have been bestowed on me more flattering or more kindly attentions. It was the bright and joyous sunshine of a spring morning, before the bursting of the storm.
Though each year increased my attachment to the people, and apparently added their good-will to myself, there had been coming to the front a difficulty that could not any longer be thrust aside or disregarded. I was one hundred and fifty miles away from home, and from my wife and children. On holding a council of war to consider our future tactics, in which Mrs. Butler, was commander-in-chief, and myself, second in command, she said to me, "Pardee, I am willing to go wherever you say, only when we go there we must go to stay. We must not put our house on wheels. We must not leave our children without settled employment, exposed to all the hazards of a city life, or a life without a permanent habitation."
Under such circumstances the settling on a home in reference to which it could be said, "Here we are to stay," was not an easy matter. The people of the Military Tract were, almost all of them, Kentuckians. There were evidently impending storms in the political horizon. I could not bend my sails to suit every favoring gale; and if, in the future, there should come a time that my conscience should lie in one direction, and my popularity and pecuniary interest in the other, I did not like to invite such a temptation. At any rate, I did not like to place myself in such a position that to bring down on my head popular odium would be to invite pecuniary ruin. These counties in the Military Tract were old settled counties, and land was high; and I was not rich. At this time the Kansas-Nebraska bill had been adopted by Congress, and Kansas had been opened for settlement. It was certain that Eastern Kansas, in the matter of fertility of soil, and all the elements of agricultural wealth, would be a desirable location.
"But there might be a political and social conflict." Yes, and there might be a political and social conflict in Illinois; or, for the matter of that, it might cover the West as with a blanket. It was certain that Eastern Kansas would be early settled from Missouri; and in no State was there a larger percentage of the people known as Disciples. I would, therefore, be among my brethren; and, if I had kept the peace for three years with Kentuckians in Illinois, could I not do the same thing with Missourians in Kansas? In any case, there was a fair prospect of gaining in Kansas a position of pecuniary independence; and any man can see that such a position was worth all the world to Alexander Campbell, when he was constrained by his conscience to bring down on his own head the utmost wrath of his Baptist brethren.
I started in the spring of 1855 to ride on horseback through Missouri; but was soon made to feel that there were more things in this world than were known in my philosophy. I had determined to remain over Sunday in Linnville, Linn County, Missouri, the county-seat of the county, as here was a congregation of Disciples; and called on a merchant of the place, who had been mentioned as one of the leading members. He remarked that he had become acquainted with me through theChristian Evangelist, published by Bro. Bates, in Iowa; but, on learning my destination, seemed strangely oblivious that anything more should be due from him to me. And so, having waited patiently about for a goodly time, I mounted my horse and rode on till dark; then seeing a light, and having called at the house, I found an old man who kindly received and lodged me. In the morning it appeared that his house was surrounded by negro cabins. Having inquired my destination, he began to talk to me concerning the subject that seemed to be in every man's heart. I replied, submitting to him such views as were held by a majority of Northern men. To my surprise he flared up in anger, and said:
"If you talk that way when you get to Kansas you will never come back again; they will hang you."
The thing was so absurd I only laughed in the old man's face, and said to him:
"Well, you can not teach an old dog new tricks. I have spoken my mind so long that I shall continue to do it if they do hang me," and so bade him good-bye.
It was Sunday morning, and it was eighteen miles to Chillicothe. Arriving at the hotel, the people were getting ready for meeting. On questioning them where they were going, the landlord replied:
"To the Christian Church. Will you not go along with us?"
On asking my name he said:
"O yes; I have seen your name in theChristian Evangelist.You have been preaching in Illinois. I will introduce you to our preacher, and we will make an appointment for you this afternoon."
This landlord was a brother to that Congressman Graves that shot Cilley, a member of Congress from Maine, in a duel with rifles, at Washington. The people described "mine host" as one of "fighting stock "; and spoke of him as being as thoughtful of the comfort, health and welfare of his slaves as of his own children. To me he seemed simply a genial, jovial, friendly and traditional "Boniface," chiefly intent on furnishing comfortable fare and an enjoyable place for his guest.
By the members of the Christian Church I was kindly received, and was invited to take dinner with the preacher. After dinner two brethren came in, to whom I had been introduced at the meeting-house. After some desultory talk, they asked me:
"Are you an abolitionist?"
I was both angry and confounded. I had never in my life made myself conspicuous in this controversy that was going on between North and South, and why should I be insulted with such a question. I did not answer yes or no, but proceeded to give my views on the subject in general. They listened and remarked that they did not see anything offensive in such views; then made this apology for their seeming rudeness: An old man, a preacher, whom they called Father Clark, had come from Pennsylvania to Chillicothe to live with a married daughter, and had said something concerning slavery offensive to the people, and they had called a meeting of the citizens, and he had been driven out of town and ordered never to return. They had, furthermore, resolved that no abolitionist should thereafter be allowed to preach in the city. These brethren explained that, as I would be called on and interrogated by a committee, they thought it would be better that this should be done by friends, than that I should be questioned by strangers.
"Are You an Abolitionist?"
I was angry with myself for having consented to preach a sermon after being met with such a question. But by mine host, Bro. Graves, I was treated with the most frank and manly courtesy, albeit that he was brother to the man that shot a brother congressman in a duel with rifles. He seemed to feel like the town clerk at Ephesus: "What man is there that knoweth not that the city of the Ephesians is a worshiper of the great goddess Diana, and of the image that fell down from Jupiter? Seeing then that these things can not be spoken against, ye ought to be quiet and do nothing rashly."
The Hannibal & St. Joseph Railroad was just being located through the city, yet the town was a dead town, though it was surrounded by a fertile and prosperous country. Bro. Graves seemed awake to all its advantages, and pressed me to remain, pointing out the rapid advance that must take place in the value of its property. But I kept thinking of the question: "Are you an abolitionist?" and bade him farewell.
At nightfall I found myself beyond Gallatin, on the road to St. Joseph. As there were no hotels I called at a private house and was hospitably received. This man, on whom I had called, had come from the State of Pennsylvania, and had grown to a prosperous farmer. There seemed to be no books or newspapers about the house; but he was shrewd and sagacious to a proverb, and was eager to hear from the land of his fathers, and of what was the cause of all this din and clamor and excitement of the people about him. What was the meaning of the Kansas-Nebraska bill? What were the intentions of the Black Republicans? What was theNew York Tribunedoing, that it should raise such a tumult? And what were the purposes of the Emigrant Aid Society that it should be such an offense to the people in Missouri?
On my own part, I also had much to learn from this man, so shrewd and well-informed, and yet so ignorant. What did it mean that citizens of Missouri should go over in force and vote in the Territory of Kansas? We had heard something of this in Illinois, but supposed it was something done by that turbulent and somewhat lawless element that gathers along the borders of civilization; but now it was apparent that this movement was under control of leading citizens of Missouri, and had been participated in by conscientious men, members of the various churches of Missouri, who would in no wise knowingly do anything wrong. What did it mean?
The reader will not be surprised that we should sit up to a late hour of the night, nor that we should renew the subject again in the morning. When I had got ready to leave this man, who had so hospitably entertained me, he explained that he had business on the road on which I was traveling, and that he would accompany me a number of miles.
This emigrant from Pennsylvania, now a citizen of Missouri, who carried his library in his brain and read his books when he conversed with men, and kept his own counsel and lived in peace with his neighbors, was now about to say farewell. With some hesitation he said: "Mr. Butler, I thank you for all you have told me. I feel just as you do; but I must advise you to be careful how you talk to other men as you have talked to me. There are many in this country that would shoot such a man as you are. Good-bye."
It is said, "There are two sides to every question." In my association with men in the free States I had learned one side of this question; now I was learning the other side, and began to be able to put in intelligible shape to myself those reasonings by which these men justified their action. They reasoned thus: "War is a state of violence and always involves a trenching upon what we call natural rights; and its decisions depend not so much on who is right or wrong, as on who wields the longest sword and commands the heaviest battalions. And if in carrying on a war some evil comes to innocent parties, this is only one of its necessary consequences, and is justified by the final result; provided always that the war, as a whole, is right and just. And in such a strained and unnatural condition of affairs men can not be governed by the same scrupulous regard for others' rights by which they are governed in time of peace. But the North and South are already practically in a state of war. This comes of the mistakes made at the formation of our government. Thomas Jefferson and the fathers of the Revolution were mistaken in holding slavery wrong. It is a rightful and natural relation, as between an inferior and superior race. The black race is far better off here in America, in slavery, than they would be in Africa, in freedom and in paganism; and if there is something of hardship in their lot, it is only because there is hardship in the lot of every human being."
These men also said: "Consequent on these erroneous views held by Thomas Jefferson and others, the settlement made as between the North and South has been wrong, from the beginning, It was wrong to close the Northwest Territory, embracing Indiana, Illinois, Michigan, and Wisconsin, against slavery. So also it was wrong to close Kansas against this institution by what was called the Missouri Compromise Line, agreed upon on the admission of Missouri into the Union."
So these men reasoned, and they said: "Now we propose to go and take by the strong hand those rights of which we have been wrongfully deprived since the beginning of the American Government. A little severity now—a resolute seizing on our rights now, in this golden opportunity—will be worth more than the shedding of rivers of blood by and by. Therefore the primary and rudimental legislation of this infant Territory will be worth everything to us in the final settlement of this question. It is certain that the law is against us; but the law itself is wrong, and has been wrong from the beginning. The right that belongs to us is the material and inalienable right of revolution."
We have no right to assume that a majority of the people of Missouri held the sentiments we have here indicated: probably they did not. But the dissent was generally unspoken. The men of this stamp commonly adopted the policy of the man with whom I had just parted. But there was dissent in some cases, bitter and vehement, followed sometimes by bloodshed.
Before I had gone to Iowa, and while I yet lived in Ohio, I had visited Kentucky. An Ohio colony had gone down into Kentucky and located in the counties of Wayne and Pulaski, on the Cumberland River. A brother of mine had gone with them, and I had made him a visit. I thought then, and think now, that there is no region on which the sun shines, more desirable to live in than the region of the Cumberland Mountains. At Crab Orchard I found a man that was born in the State of New York. He had been a soldier at Hull's surrender, at Detroit, in the war of 1812, with Great Britain. From Detroit he had made his way into Kentucky, had married a rich wife with many slaves, and had become a vehement partisan for slavery. But because he was born in the same State with myself, and because I could tell him much about that people that were once his people, he was glad to have me stop with him. Being old and choleric, he would go off into a fierce passion against the abolitionists. He would say: "These men are thieves! Our niggers are our property, and they steal our property. They might as well steal our horses." After awhile he would begin to talk about his children. He would say: "These niggers are ruining my children! My girls are good for nothing! They can not help themselves! They are so helpless they can not even pick up a needle. And my boys! These niggers are ruining my boys! My boys won't work!" And then he wouldgoon to tell the nameless vices the young men of the city were drawn into through their intimacy with the blacks. I thought, but did not say, "My dear sir, if slavery is working such a ruin on your own children, would not the abolitionists be doing you a kindness if they would steal every nigger you have got?"
But there was a still graver aspect that this question was beginning to assume: A woman that is a slave has neither the motive nor the power to protect her own virtue; and the land was threatened to be filled with a nation of mulattoes. But this mixed race would possess all the pride, ambition and talent of the superior race; at the same time they would feel all that undying hatred that a subject people feel toward the men by whom they are subjugated. We would then be sleeping on a volcano, such as may at any hour engulf the empire of Russia.
All this I pondered in my heart as I slowly made my way toward St. Joseph, on the Missouri River, which flows along the western border of Kansas. And now this question was coming to the front and forcing a settlement, and in Kansas would be the first real conflict. In Congress they had only paltried with, it; now the people were to try their hand. And what should I do? Had I any right as a Christian and as an American citizen, when providentially called to this work, to withdraw myself from aiding in its settlement? And should I turn my horse in the opposite direction, go back to my Bro. Graves at Chillicothe, and say to him: "You are a man of undoubted courage, but I am a paltroon and a coward, and I am going to hunt a hole and hide myself, where I will be out of danger when this battle is fought between freedom and slavery."
I did not turn back, but revolving all these matters in my mind, reached the city of St. Joseph. Here I had been commended by a friend to a merchant in the city, a member of the Christian Church. He received me kindly and treated me courteously, but his partner in business did not seem to be of that mind. He was all out of sorts, and gruffly said, "Kansas is a humbug. It will not be settled in thirty years."
In revolutions men live fast. I had been ten days on my journey, and the man that now crossed the Missouri River at St. Joseph was not just the man that ten days before crossed the Mississippi at Quincy. He was a wiser and a sadder man.
On the Kansas side the first company I met was a two-horse wagon load of men that had been exploring the Territory and were returning. They seemed thoroughly disgusted, and said: "The wind blows so hard in Kansas, it would blow a chicken up against the side of a barn and hold it there for twenty-four hours."
"Kansas will not be settled in thirty years." So said my not very amiable friend in St. Joseph. It is now somewhat more than thirty years, and Kansas has more than a million of inhabitants. But the State has a higher boast to make than that it has so increased in wealth and population. It has been the first State in the Union—indeed, it has been the first government in the world—to incorporate prohibition into its fundamental law; and this is the best possible criticism by which to mark its comparative progress in a Christian civilization.
After crossing the Missouri River I visited some of the principal settlements in the Territory, such as Atchison, Leaven worth, Lawrence and Topeka. Lawrence, Topeka and Manhattan were settlements made by men from free States, and with an eye single to making Kansas a free State. There was no town located on the Missouri River, and no settlement made in the counties bordering on the Missouri River, that were properly free State settlements. I thought this was a mistake. These counties had by far the largest population, and as these counties would go, the Territory would go; and I thought that no considerations of personal danger ought to hinder, that these counties should have respectable settlements of avowed Free State men among them.
What is now the city of Atchison was then a small village that was being built among—the cottonwood trees on the banks of the Missouri River, about twenty miles below St. Joseph, and the same distance above Fort Leavenworth. It had been named after the notable David R. Atchison, who had been a Senator from Missouri, and acting Vice-President of the United States. D. R. Atchison and Gen. B. F. Stringfellow had at this time won a national notoriety in this struggle now going on in Kansas; and both were leading members in the Atchison town company. Dr. Stringfellow was deputed to act as editor-in-chief of theSquatter Sovereign, a paper at that time started in Atchison; but the editor was Robert S. Kelly. Bob Kelly, as he was popularly called, was a born leader among such a population as at that time filled Western Missouri. The towns along the Missouri River were the outfitting points for that immense overland freighting business, that was at that time carried on across the western plains, to Santa Fe in Mexico and to Salt Lake, Oregon and California; and here congregated a multitude of that wild, lawless, law-defying and law-breaking mob of men, that accompanied these expeditions, and were the habitues of these western plains, or were among the gold seekers of California.
Bob Kelly was left an orphan at an early age, and was from his youth surrounded with such a population. In person he was handsome as an Apollo, broad-shouldered and muscular, with fair complexion and blue eyes, and was the natural chief of the dangerous men that were drawn to him by his personal magnetism. Moreover, he possessed so much native eloquence, and such an ability to make passionate appeals, as made him a fit person to fire the hearts of these men to deeds of violence,
I obtained a claim to 160 acres of land, twelve miles from Atchison, and on the banks of the Stranger Creek. This claim I would be at liberty to buy, at government price, if I should continue to live on it until it should come into market. My nearest neighbor was Caleb May, a Disciple, and a squatter, from the other side of the river. Bro. May was in his way as much a character as Bob Kelly. He gloried, like John Randolph, of Roanoke, in being descended from. Pocahontas, and that he therefore had Indian blood in his veins. Born and reared on the frontier, tall, muscular, and raw-boned, an utter stranger to fear, a dead shot with pistol or rifle, cool and self-possessed in danger, he had become known far and near as a desperate and dangerous man when meddled with. But he had been converted, and had become a member of the Christian Church, and according to the light that was in him he did his best to conform his life to the maxims of the New Testament, and conscientiously sought to confine all exhibition of "physical force" to such occasions as those in which he might be compelled to defend himself. Then it was not likely to be a healthy business for his antagonist.
After securing my claim, and commencing to build a cabin, I began to look around me. Fully three-fourths of the squatters of this whole region were from the border counties of Missouri. But in Western Missouri the percentage of Disciples was perhaps larger than in any other portion of the United States, consequently I had brethren on every side of me. These men certainly were not refined and educated men, as the phrase goes, still they had the qualities that our Lord found in the fisherman of Galilee.
One thought was in every man's heart, and on every man's tongue. The nameSquatter Sovereign,that had been given to the Atchison newspaper, indicated the trend of public opinion. They had been flattered with the idea that if they would come to Kansas they should be "Squatter Sovereigns," that the domestic institutions of the infant Territory should be determined not by the nation, nor by Congress, but by themselves. And yet, when the election day came, every election precinct in the Territory, except one, was taken possession of by bodies of men from Missouri, and the elections had been carried, not bybona sidecitizens, but by an outside invasion. With pain and shame, and bitter resentment, my neighbors told me how they had driven their wagons to the place of voting, on the prairie, and hitched their horses to their wagons, and were quietly going about their business, when with a great whoop and hurrah, which frightened their horses and made them break loose from their wagons, a company of men came in sight, and with swagger and bluster, took possession of the polls, and proceeded to do the voting. Meantime whisky flowed like water, and the men, far gone in liquor, turned the place into a bedlam. In utter humiliation and disgust many of the squatters went home. Caleb May did not get into the neighborhood till afternoon. Before he got to the place of voting, he met Joseph Potter, and on hearing what was done he threw his hat on the ground, and in a towering rage protested he would no longer vote with a party that would treat the people of the Territory in such a way as that. This was done in March, but so far as any public expression of sentiment was concerned, the people seemed dumb. No public meeting was called in the way of protest till the next September, and that meeting was held at Big Springs, sixty miles from Atchison.
But if there was no public protest, there was plenty of it in private. The men from the State of Missouri grew sick at heart. It was a deep, unspoken, bitter and shame-faced feeling, for it was their old neighbors that had done this.
I often asked myself, Can it be hoped that an election can be held that shall fairly express the real sentiment of the people, if they allow themselves to be held down under such a reign of terror?
The prevalent sentiment of the squatters from Missouri was, "We will make Kansas a free white State; we will admit no negroes into it." These men regarded the negro as an enemy to themselves. They said: "We were born to the lowly lot of toil, and the negro has made labor a disgrace. Neither ourselves nor our children have had opportunity for education, and the negro is the cause of it. Moreover, an aristocracy at the South has assumed control of public affairs, and the negro is the cause of that. Now we propose to make Kansas a free white State, and shut out the negro, who has been the cause of all our calamities."
There was, however, a class of men among them that had pity for the negro. I will repeat one story, as it was told me by Bro. Silas Kirkham. Bro. Kirkham belongs to that family of Kirkhams so well known to our brethren in Southeastern Iowa. Bro. Kirkham was raised in a slave State. He said: "When I was a boy I had never thought of slavery as being wrong. There was a black boy in the settlement named Jim. Jim was so good-natured, faithful and well-behaved that we all liked him. Jim married a black girl and they had twins—boys—bright, likely little fellows, and Jim's wife and twin babies were all the treasure he had in the world."
Bro. Kirkham said: "One day I found Jim in the woods, where he had been sent to split rails. He was sitting down with his face buried in his hands, apparently asleep. I thought I would crawl slyly up to him, and spring suddenly on him, and frighten him. I did so, but Jim was not asleep at all, but lifted up his head with such a look of unutterable woe that I was frightened myself, and said: 'Why, Jim, what is the matter?' Jim cried out: 'O, my boys! my boys! Massa sold my boys!'"
Bro. Kirkham said: "Ihave vowed everlasting enmity to an institution that will legalize such treatment of a human being."
But while these ominous mutterings were heard in so many of the Kansas squatter cabins, little did the high and mighty Atchison Town Company, or the editorial staff of theSquatter Sovereign, or the puissant Territorial Legislature, reck that so soon they must take up the sad refrain of Cardinal Woolsey:
Farewell, a long farewell, to all my greatness!This is the state of man: To-day he puts forthThe tender leaves of hope, to-morrow blossoms,And bears his blushing honors thick upon him;The third day comes a frost, a killing frost,And—when he thinks, good easy man, full surelyHis greatness is a-ripening—nips his root;And then he falls, as I do.
The following extract, from an editorial that appeared at this time in theSquatter Sovereign, will show what a rose-colored view these gentlemen took of the situation:
SLAVERY IN KANSAS.
We receive letters, by nearly every mail, asking our opinion as regards the security of slave property in Kansas Territory. We can truly say that no Territory in Uncle Sam's dominion can be found where the slave' can be made more secure, or his work command a higher price. Our slave population is gradually increasing by the arrival of emigrants and settlers from the slave States, who, having an eye to making a fortune, have wisely concluded to secure a farm in Kansas, and stock it well with valuable slaves. Situated as Missouri is, being surrounded by free States, we would advise the removal of negroes from the frontier counties to Kansas, where they will be comparatively safe. Abolitionists too well know the character of the Kansas squatter to attempt to carry out the nefarious schemes of the underground railroad companies.
Immediately on obtaining my claim, brethren had sought me out and made my acquaintance, and soon it appeared that there were enough Disciples in the settlement to constitute a church. But the times were stormy, and we delayed making any movement in that direction. It had now come to be the month of June. There had been refreshing showers. The singing birds had come, and the bright sunshine. The prairie had put on its royal robes, the forest its richest garments, and the people had become impatient with their long isolation from religious meetings. The Lord's day was almost ceasing to be the Lord's day to them, and they demanded a sermon. We, therefore, came together in the timbered bottoms of Caleb May's claim, on the banks of the Stranger Creek. The gathering was primitive and peculiar, like the gathering at a Western camp-meeting—footmen, and men and women on horseback, and whole families in two-horse lumber wagons. Some were dressed in Kentucky-jeans, and some in broadcloth; there were smooth-shaven men and bearded men; there were hats and bonnets of every form and fashion; all were dressed in such ways as best suited their convenience or necessities. In this crowd were those that, as the years should go by, were destined to grow in wealth, in understanding, in popularity and high position, and they should be known as the first in the land.
The singing was not in the highest style of the musical art, but it was hearty and sincere.
Looking up at the thick branches of the spreading elms above our heads I said:
MY FRIENDS AND FELLOW CITIZENS:—I have never seen trees clothed with leaves of so rich a green as the trees above our heads, I have never seen prairies robed in richer verdure than the prairies around us.
Since the year of 1832, it has been known that what is called the "Platte Purchase," in Missouri, is the garden spot of the West; and now it is apparent that we have here on the west side of the Missouri River what is the exact counterpart of the Platte Purchase on the east side. It is the same in genial suns, refreshing rains, and unequalled fertility of soil. It is, moreover, true that, owing to the peculiar circumstances under which this Territory will be settled we shall have a population inferior to no population on the face of the earth.
After the deluge was past, God promised enlargement to the sons of Japheth. "God shall enlarge Japheth, and he shall dwell in the tents of Shem;" and more than 3,000 years the sons of Japheth have been fulfilling their destiny. They came originally from the mountain regions around Mount Ararat, and moving westward, they have filled all Europe; and these tribes coming from the east have created the modern European nations. The last and westernmost settlement was made on the island of Great Britain, and here they were stopped from further progress by the Atlantic Ocean; and here, after many generations of war, they coalesced and mingled their blood together, and thus became the British nation; and thus out of the commingling of the blood of the most enterprising races that came out of the loins of Japheth has grown that nation, that in all lands has vindicated its right to be known as the foremost nation of the world.
Christopher Columbus discovered America, and now new causes began to operate that called for the planting of new colonies here in America. Martin Luther asserted the right of a man to stand immediately in the presence of the Lord, to be answerable directly to the Lord, and to confess his sins to the Lord alone, and from the Lord to receive pardon, without the intervention of any pope, priest, or ghostly mediator. This was counted by the Catholic Church a horrible blasphemy, and the Diet of Worms was called, and Luther was commanded to appear before it and recant. Presiding over this Diet was Charles V., Emperor of Germany; here were Electors, Princes and crowned heads, popish priests, bishops and cardinals, together with the principal nobility of Catholic Europe—these all came together to compel the recantation of Friar Martin Luther. But Luther said; "Unless I be convinced by Scripture and reason, I neither can nor dare retract anything for my conscience is a captive to God's Word, and it is neither safe nor right to go against conscience," and a great multitude of men in Germany, France, Switzerland, and Great Britain stood beside Luther and protested that they were amenable to the Lord alone, and that they could do nothing against conscience. But these Protestant governments stopped midway between popery and Protestantism; for each of these nations, while renouncing the Pope of Rome, assumed that it was the business of the king to instruct the people what to believe; and so instead of having one pope they had many popes, consequently many Protestant sects; and these took the place of that one apostolic church originally established by the apostles. Notwithstanding, there were some, in all lands that remained steadfast to the principle enunciated by Martin Luther: "Unless I be convinced by Scripture and reason, I neither can nor dare retract"; and so it came to pass that there were Protestant persecutions as well as Catholic persecutions; and so also it came to pass that men became wearied with this intolerance, and determined to seek beyond the Atlantic Ocean a place where they could worship God according to the dictates of their own consciences, with none to molest them or make them afraid. It was for such cause that the Puritans settled in New England, the Quakers in New Jersey and Pennsylvania, the Scotch and Irish Presbyterians in North Carolina; and it was for this cause that the French Huguenots, driven out of France by the French king, came to South Carolina. The most notable cause that induced the planting of the thirteen original colonies here in North America was religious persecution in the Old World. And as the oak grows out of the acorn, so out of these colonies has grown this nation of which we are so proud.
Great Britain became more Lutheran than Germany, the native land of Luther, and God lifted the British nation up to become the chiefest nation of the world; the United States of North America became more Lutheran than Great Britain, and the eyes of the world are fixed on us in admiration and astonishment. God blessed the house of Obededom, and all that he had, because the ark of God was in it.
But there are spots on the sun, and there are exceeding blemishes in our Protestantism, notwithstanding the fact that the glory of the American people has grown out of it. The image that Nebuchadnezzar saw in his dream had feet and toes, part of iron and part of potter's clay, partly strong and partly broken. So it is with our Protestant sectarianism, and because of it we are partly strong and partly broken. Compare the Protestant United States with Catholic Mexico, or compare Protestant Great Britain with Catholic Spain, and compared with these nations we have the strength of iron, but judged by our sectarianism we have the weakness of miry clay.
My friends and fellow citizens, I have the honor to represent to you a people that have said we will go back to that order of things originally established by Jesus and the apostles—we will make no vow of loyalty to any but Jesus, and we will have no bond of union save the testimonies and commandments of the Lord as given to us by the Lord himself and the holy apostles. Out of this we hope may grow such a union of God's people as Jesus prayed for when he prayed that all Christians might be one. We are striving for such an order of things that Protestants may present a united front against the world, the flesh and the devil, and against all disloyalty to Jesus.
To this appeal men often make reply: "We can not break loose from our religious surroundings, dear to us through life-long and most tender associations." But, my friends, this objection can have no weight with this audience, assembled here on this glorious Lord's day, and on this our first religious meeting. Here we have already broken loose from these associations. These ties, how dear so ever to us, we have already sundered. The people with whom we once met, and with whom we once took sweet counsel, the churches in which we once worshiped, shall know us no more forever. Here we are free to act, and to correct the mistakes that have been unwittingly made by the churches with which we have formerly been connected, just as our American fathers were free to frame a better government than the government of the nations out of which they came.
May I not appeal to you, my friends, and say you owe it to yourselves, you owe it to Christians in every land, you owe it to your Lord, you owe it to the future State of Kansas, to so act as to free the Christian profession from the trammels that have hindered its progress and glory ever since the days when our divisions began. If Protestantism seas done so much in spite of all its divisions, what will it not do if these hindrances are taken out of the way?
Kansas is certainly predestinated to be a great State. The fertility of its soil, the healthfulness of its atmosphere, and the fact that its population is to be made up from the bravest, most daring and most enterprising men in the nation, all look in this direction; you ought, then, my friends, to see to it that as far as your influence may go its religion shall be nothing less than primitive and apostolic Christianity.
In ascertaining what is primitive and apostolic Christianity, we shall pay supreme respect to the time when the old or Jewish dispensation came to an end, and when the new or Christian dispensation began. The first, or Jewish dispensation, Jesus took out of the way, nailing it to the cross. The second, or Christian dispensation, began after Jesus arose from the dead and ascended up on high, far above the thrones, dominions, principalities and powers of the world of light, and became the Head over all things to the church. This was the proposition with which Peter closed his sermon on the day of Pentecost: "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." To this agree the words of Jesus after his resurrection, as recorded in the close of Matthew's gospel: "All authority is given to me in heaven and in earth. Go ye, therefore, and disciple all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit."
Luke records some things which Matthew does not record: "Thus it is written, and thus it behooved the Messiah to suffer, and to rise from the dead the third day: and that repentance and remission of sins might be preached in his name among all nations, beginning at Jerusalem; and ye are witnesses of these things." But Mark records some things that neither Matthew nor Luke have recorded: "Go ye into all the, world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." In carrying out this commission, thus recorded by these three evangelists, if we find an ignorant pagan that knows nothing of Jesus we shall say to him, as Paul said to the Philippian jailer, ignorant pagan that he was: "Believe on the Lord Jesus Christ and thou shalt be saved and thy house."
But if we find men who already believe, as did the three thousand who were pierced in the heart on the day of Pentecost, we shall say to them, as Peter did: "Repent and be baptized every one of you in the name of Jesus Christ for remission of sins, and you shall receive the gift of the Holy Spirit." If, however, we find a man that not only believes, but is a penitent believer, such as Saul of Tarsus was when Ananias found him, we shall say, as Ananias said: "And now why tarriest thou? Arise and be baptized, and wash away thy sins, calling on the name of the Lord."
In all this there is nothing human, nothing schismatical. All can accept it who are willing to accept the Word of the Lord. In the baptism we administer, we will give no cause for schism: it shall be a burial, and this, so far as the action of baptism is concerned, will meet the conscience of the Greek Church, the Roman Catholic Church, and of all Protestant churches.
Do not, my friends, attempt to turn aside this appeal which I now make to you with a laugh or a sneer. This is the Lord's word, and the word of the Lord is not to be put aside with a sneer. Do not scoff at this as a water of salvation. You certainly will not scoff at the word of the Lord.
And now, my friends, will you not demean yourselves worthy of the high place that God has given you? Adam and Eve carried in their hands the weal or woe of the unnumbered millions of their children that should come after them. Abraham, because of his great faith and because of his high integrity, sent down a blessing upon his fleshly seed for fifty generations; and for the same cause was constituted the spiritual father of a spiritual seed as numerous as the stars of heaven or as the sand upon the seashore. A few Galileean fishermen have filled the world with the glory of the Lord. Luther drove back the darkness of the dark ages and has filled the world with the light of God's Word. And now, my friends, you are laying the foundations of many generations, and will you not take heed how these foundations are laid? Can you repent if you take God at his word and do as did the apostles and the primitive Christians?