CHAPTER XIV.
Concluded to go to St. Louis—Commenced the Golden Era—Association in Crawfordsville—Debate in Dayton—Man in God’s Image—God the Father of All—Man Immortal—Man a Spirit—High Waters—In St. Louis—Why Moved to St. Louis—But few Friends—First Journey in Missouri—Wet, Hungry, Out in the Cold—In Troy—In Ashly—Four Brothers—In Louisiana—Opposition in London—In Hannibal—Good Friends—Questioned in Palmyra about Slavery—Conversation on Judgment—In Memphis—Questioned—A Presbyterian Preacher Replied—Was to Debate in Newark—Covered with Ice—Missouri River—Discussion in Georgetown—In Southern Missouri—Questioned in Warsaw—In Jefferson City—Hard Work in Danville—Returned to St. Louis.
Concluded to go to St. Louis—Commenced the Golden Era—Association in Crawfordsville—Debate in Dayton—Man in God’s Image—God the Father of All—Man Immortal—Man a Spirit—High Waters—In St. Louis—Why Moved to St. Louis—But few Friends—First Journey in Missouri—Wet, Hungry, Out in the Cold—In Troy—In Ashly—Four Brothers—In Louisiana—Opposition in London—In Hannibal—Good Friends—Questioned in Palmyra about Slavery—Conversation on Judgment—In Memphis—Questioned—A Presbyterian Preacher Replied—Was to Debate in Newark—Covered with Ice—Missouri River—Discussion in Georgetown—In Southern Missouri—Questioned in Warsaw—In Jefferson City—Hard Work in Danville—Returned to St. Louis.
Having disposed of the paper I had published for several years, I resolved to move to St. Louis, and establish one in that city. Accordingly, in the fall of 1850, I went to St. Louis and issued the first number of a magazine of twenty-four pages, called theGolden Era. I proposed publishing it monthly, at one dollar per year. Returning to Indianapolis, I remained there till the succeeding spring, and then left that place for the new home on the banks of the “Father of Waters.” We, that is, Mrs. Manford, baby Mae, and self, with horse and carriage, proceeded to Crawfordsville, Ind., where we attended the annual meeting of the Upper Wabash Association. Dr. I. D. Williamson was present, and all were much edified with two or three excellent discourses by that gifted clergyman. Josiah Davis was then residing and preaching in Crawfordsville. For many years he was a prominent minister of the United Brethren Church; but his faith had gradually enlarged, and for three years previous to this date, he had been an ardent defender of the doctrines of the Restitution.
Proceeded to Dayton, and there spent four days in discussion with Mr. Russell—the same man I had previously debated with in Park county. One of his propositions affirmed that the “wicked will be destroyed,” and by that he meant,annihilated, soul and body. “Man,” he said, “by nature is all mortal; and immortality is only conferred in the resurrection on those who are regenerated in this world.” I combatted this materialistic position thus:
As I read the Bible, man is a child of God, created in his image, and is therefore a spirit, endowed with an immortal nature. The account we have of the creation of our race runs thus: “And God said, Let us make man in ourimage, after ourlikeness.... So God created man in his ownimage, in theimageof God created he him.” Gen. i. 26, 27. “In the day that God created man, in thelikenessof God made he him.” Gen. v. 1. It is also said, “Whoso sheddeth man’s blood, by man shall his blood be shed; for in theimageof God made he man.” Gen. ix. 6. In the first book of the Bible, then, it is repeated four times, that man was created in the image of God. Some tell us, that image was lost in Adam, and that all his posterity have been created in theimageof the infernal, but this is not the theology of the New Testament. The apostle Paul says, “Forasmuch as manIStheimageandgloryof God.” 1 Cor. ii. 7. And another apostle testifies to the same, “Therewith bless we God, even the Father; and therewith curse we men, whichAREmadein thesimilitude(or image) of God.” James iii. 9. We may then safely affirm, that mankind from the morning of creation to the present time, have been created in theimageandgloryof God. The fish of the sea, the fowls of the air, the beasts of the forest, were all created—but not in the image of God. Man only is thus distinguished.
The record cannot mean, that thebodyis in theimage of God, for God is a spirit. The body rather is in the image of theearthy. “And as we have borne the image of theearthy.” 1 Cor. xv. 49. But the body is not the whole of man. There is a thinking, reasoning, willing, propelling power within this physical organism. It is designated by various names in the Bible. It is called a “spirit,” the “inward man,” “the mind.” It is doubtless this inward man that is created in the image and glory of God.
As we have seen, the apostle asserts, that the outer man, the body, is in the image of the earthy. What does he mean? Doubtless that all the elements, laws, forces, of the physical universe are represented, imaged in man’s physical form; hence, wise men in ancient and modern times have regarded man physically as an epitome, microcosm of the outer universe. It is then theinward man, thespirit, that is in the image and glory of God, and consequently all the elements of the Great Spirit are represented, imaged in man’s spiritual organism, but in a finite degree. God is a spirit, an immortal spirit, a being of infinite wisdom, love and power. Man’s spirit being in his image, and partaking of his glory, must possess all these qualities, but in a finite degree. He is a finite spirit, a spark from the central sun, and partakes of the immortality, wisdom, love and power of God.
The objector has said, “I know man has a body for I see it; but I do not see the spirit you talk about, and cannot believe it has an existence.” Do you not see that this statement lands you in Atheism? You believe there is a physical universe for you can see it, or at least, part of it. But you cannot see God, therefore, according to your reasoning, there is no God. The apostle Paul did not reason in this unphilosophical manner. He said, “The things that areseenaretemporal; the things that areunseenareeternal.” As God is an invisible spirit, and theinward man is in his image, of course it must be invisible to mortal eyes.
The truth is, all the controlling forces of the universe are as invisible to our material vision, as are God and the spirits which are in his image. The laws of gravity, of repulsion, of cohesion, are all invisible; but they are at work in all things, from a pebble to the sun. We cannot see them, but we experience their effects every moment of our existence. We cannot see electricity, but we behold it rend the mountain oak, and melt the hardest metal; we cannot see the atmosphere, but we behold it prostrate the forest, and dash to atoms the work of man; we cannot see steam, but we see its effect—it drives the heavy train on its iron track, and propels the giant ship across the ocean against wind and tide. So we cannot see God, only as we behold him in all his works.
“God hath a being, and that we may seeIn the fold of the flower, the leaf of the tree;In the sun of the noon-day, the star of the night,In the storm-cloud of darkness, the rainbow of light,In the waves of the ocean, the furrow of land,In the mountain of granite, the atom of sand;Turn where we may, from the sky to the sod,Where can we gaze that we see not a God?”
“God hath a being, and that we may seeIn the fold of the flower, the leaf of the tree;In the sun of the noon-day, the star of the night,In the storm-cloud of darkness, the rainbow of light,In the waves of the ocean, the furrow of land,In the mountain of granite, the atom of sand;Turn where we may, from the sky to the sod,Where can we gaze that we see not a God?”
“God hath a being, and that we may seeIn the fold of the flower, the leaf of the tree;In the sun of the noon-day, the star of the night,In the storm-cloud of darkness, the rainbow of light,In the waves of the ocean, the furrow of land,In the mountain of granite, the atom of sand;Turn where we may, from the sky to the sod,Where can we gaze that we see not a God?”
“God hath a being, and that we may see
In the fold of the flower, the leaf of the tree;
In the sun of the noon-day, the star of the night,
In the storm-cloud of darkness, the rainbow of light,
In the waves of the ocean, the furrow of land,
In the mountain of granite, the atom of sand;
Turn where we may, from the sky to the sod,
Where can we gaze that we see not a God?”
We cannot see the spirit that inhabits this mortal body, but we can behold its work. It builds up and controls the body; gives strength to the muscles, vigor to the hand, brightness to the eye, manliness to the form, and genius to the brain. It constructs our railroads, steamships, and performs all the works of art. It employs human bone and muscle; but they are only its servants; the indwelling spirit plans all, executes all. What the spirit is to the body, God is to the universe. I can as easily comprehend the Great Spirit as I can my own spirit; I can as easily understand how God can be present in the whole universe,as I can understand how my spirit can be present in the whole body. Take the spirit from the body and the body dies; take God from the universe and the universe would die—become an immense corpse. When we know our spirit, we know God; when we know our body, we have a philosophy of the universe. Man, then, is godlike in his nature; he is a spirit, has the attributes of a spirit, one of which isimmortality. If God is immortal, man is, as he is in the image of God. I see no way to avoid the conclusion, if the premise is admitted, and if we deny that, we discard the plain teachings of the Bible.
What has been said concerning man being in his nature in the divine image, is confirmed by the scriptural testimony, that God is theFatherof mankind. “Have we not all one Father?” Mal. ii. 10. “For to us there is but one God the Father.” 1 Cor. viii. 6. “One God and Father of all.” Eph. iv. 6. Jesus instructs us to pray, “Our Father who art in heaven.” “O God, the God of the spirits of all flesh.” Num. xvi. 22. This is repeated (Num. xxvii. 16) and the apostle Paul (Heb. xii. 9) quoting it substitutes “Fatherof spirits” for “God of spirits.” As God is the Father of mankind, we are his children—his offspring, hence the declaration, “Inasmuch as we are the offspring of God.” Acts xvii. 29. Children always partake of the nature of their parents. As God is the “Father of spirits,” we must partake of his spiritual nature—be in his immortal image. This body is of mother-earth and partakes of earth’s perishable nature; the spirit is of Father-God, and partakes of his immortal nature. And when death severs the connecting link between body and spirit, the earthy returns to the earth whence it came, and the spirit to God whence it came.
If these premises are correct—if the spirit of man is in the image of God, if God is the “Father of spirits,” it follows that man, with other rich endowments,is blessed with an immortal nature, and Mr. Russell’s position, that man isallmortal is incorrect. This heaven-endowed spirit is often spoken of in the Bible. When man was created, it is said that God breathed into his body, and he became a “living soul.” We are also told that he formeth thespiritof man within him; (Zech. xii. 1) that “the body without thespiritis dead.” We read of “thespiritsin prison;” Jesus on the cross gave up hisspiritto God, committed hisspiritto God; when he appeared to his disciples they thought they saw aspirit; but he told them that aspirithath neither flesh nor bones. We are informed that the Sadducees believed in neither angels norspirits, but the Pharisees believed in both; and when the latter heard the apostle Paul say, that the risen Christ had appeared to him, they said, if aspirithad appeared to him, they ought not to fight against God.
From all this testimony, we learn that God is the Father of mankind, and that consequently we partake of his nature—are created in his image; and as God is a spirit, man is a spirit; as God is immortal, man is immortal. Man’smoral charactermay or may not be godlike, in the divine image. The Christian only is said to be in God’smoralimage, to be a partaker of the divine character; but it is thenatureof man I speak of at this time, not his moral character. Children always are of thenatureof their parents, but theirmoral charactermay be very different. So mankind, being the children of God, partake of his divine nature, but their moral character may be ungodly. And it is the purpose of heaven that man’s nature shall unfold till his moral character shall be in harmony with the divine as his nature now is. Corrupt as may be man’s moral character, he still retains the image and glory of God his Father in his soul, but in various degrees of distinctness. Some, by the great apostle, are compared to the sun, others to themoon, and others still to the stars, (1 Cor. xv.) and we are taught by the wise man that this divine glory will grow “brighter and brighter to the perfect day.”
From Dayton I proceeded to Joliet, Ill., about one hundred and forty miles distant. There had recently been heavy rains, and the bridges on the Illinois’ rivers were nearly all swept away or much damaged, and I had to swim my horse across the streams, or repair the broken bridges to get my precious charge over the turbulent waters. We had some dangerous passes through the streams, and over the frail bridges I had repaired. In pulling the carriage over one bridge I came within an hair’s breadth of being pushed into the creek, and the buggy falling on me. The flood of this year was not quite equal to the flood of 1844, spoken of in a previous chapter, but it probably did more damage, as the country was more improved. When I reached Alton, some of its streets were navigable for skiffs, and the levee at St. Louis was all submerged. But after much hard traveling and toiling we made Joliet; and from thence I went to St. Louis alone, leaving Mrs. Manford to spend the summer with her sisters in Joliet and Lockport.
St. Louis at that time contained eighty thousand inhabitants, and was rapidly increasing in population, in business, and in wealth. At the present time it contains two hundred and ten thousand inhabitants—an immense increase in fifteen years. It is built on the west bank of the Mississippi river, eighteen miles below the junction of the Missouri river with the “Father of Waters.” The ground on which this noble city stands, is high and rolling, its streets are well paved, and the buildings generally are of a substantial character, being mostly of brick. Its beautiful site, its central location, its sixteen hundred miles of river navigation, its railroads extended or being extended in all directions, the vast agricultural region of which it is the center, the immense mineral andcoal fields at its door—these advantages all combined must ultimately make St. Louis one of the largest cities of the world.
Several spasmodic efforts had been made to establish a Universalist society in St. Louis. J. Libbey, G. T. Flanders, N. M. Gaylord had preached there, but for two or three years previous to my removal to St. Louis all effort in that direction had been abandoned. I lectured in the city occasionally; a society was organized, and the next year G. S. Weaver from Ohio became pastor of the society.
I had moved to St. Louis to publish a paper there, and to travel and preach in Missouri and in the neighboring states. An immense field was before me, a vast amount of labor was to be performed, and I went to work with a resolute heart. In all Southern Illinois we had not a minister, a meeting-house, nor a society, and, of course, our friends were few and unknown. It was the same in Missouri, with two or three exceptions. There were a society and preacher just emerging from Dunkardism, in the southern part of the state. In Troy we had a meeting-house, but the society was dead. In the southwest part of the state L. C. Marvin had labored some, but then he was not residing in Missouri.
Leaving Mrs. Manford in charge of the paper, in September I commenced a long and laborious journey through Missouri, among entire strangers, expecting to be absent three months. Crossed the Mississippi river at Alton, four miles above where the Missouri flows into it, to go to Cottleville, thirty miles distant, where I had my first appointment. The rain poured down in torrents nearly the whole day, and to add to my troubles I got lost in the woods and swamps at the junction of the two rivers. Regaining the road, I traveled till dark, and finding that I could not reach Cottleville that night, made application at a dozen houses for lodging, but all said, “No; we are full.”The night being intensely dark, the rain falling fast, and the roads in a horrible condition and unknown to me, I resolved to go no farther. Stopped at a house, called the man thereof to the door, and solicited a resting place till morning. “We have no room; they will keep you at the next house.”
“What are you in this country?—heathens? At ten or fifteen places I have been refused admittance, each telling your story, that I could be accommodated at the next house. Whether you take me in or not, I shall go no farther till morning. I am wet, and cold, and tired. It is so dark I cannot see my horse, the road is nearly impassable, and I am a stranger in the country; I know no one, and no one knows me. If you will not shelter me in your house, I will sit under this tree till morning, for I am determined to proceed no farther to-night.”
“Oh, well,” said he, “come in, come in; we will do the best we can for you.”
Arrived at Cottleville the next morning, and spoke to the people in the evening. The next day proceeded to Troy, and on the succeeding day delivered three discourses. Found a respectable number of friends there and in the vicinity, and obtained forty subscribers for theGolden Era. As elsewhere remarked, N. Wadsworth resided and preached in Troy a year or two previous to his death, and I found many who blessed his memory for the beautiful truths he had taught them. Have frequently spoken in this place since that first visit, and have some highly esteemed friends there. Mrs. Manford often retreated to it from the scorching sun of St. Louis.
Lectured in Prairieville, Louisville, and then proceeded to Ashley, where I spoke several times. There were four brothers by the name of Hendricks residing near this village—all elderly men, of considerable wealth, and had long been citizens of the county. If the world were composed of men of thesterling worth of those brothers, there should be no need of “camp or court.” It has been my sad duty to perform the funeral service for two of those brothers, and for the wife of one of the survivors. “Blessed are the dead, who die in the Lord,” and the living who make virtue their choice. Lectured in Bowling Green, and then in Louisiana, a beautiful town on the Mississippi river. W. K. Kennedy, a noble man, and ever my steadfast friend, resided in this place. He served his country through the great rebellion, and soon after he returned home was murdered, as is supposed, on the Mississippi river.
Preached in Frankfort, and passed on to London. As soon as it became known I was to lecture in London, a man went post haste to Hannibal, nine miles distant, and brought out a preacher to reply. The moment I was through he opened on me pell mell, without regard to sense or syntax. He evidently believed it was thunder that killed, not lightning. He knew nothing about the liberal faith, but thought he had perfect knowledge of it. In noticing his noisy harangue, I cut him right and left, and he very considerably “subsided.” Drove to Hannibal and lectured four times. Have often preached in that place, and have some dear friends there. The Browns, the Westfalls, and others, I shall esteem as long as this heart beats. The latter have a charming home on the bluff overlooking the Mississippi river, embowered in trees, vines and shrubbery. All the fruits of this latitude grow to perfection and in wonderful profusion on their grounds. There are the apple, pear, cherry—the best varieties—plum, peach, grape, and berries of all kinds. It is, especially, a delightful summer home, and Mrs. Manford frequently fled to it from the melting sun of St. Louis.
A certain doctor of Hannibal published some very coarse and false articles in a St. Louis paper about Universalism: and I replied to him in such a mannerthat he armed himself to shoot me when I was in the town to fulfill an appointment, but his friends kept him from me till I had left, and he had cooled off. I knew nothing of the wrath of this second Achilles till I returned to Hannibal a month after. I was not blameless, but hardly merited being shot.
Lectured in Palmyra, in the Court-House full of men—one woman only being present. A preacher said he had one or two questions to ask.
“State your questions and I will try to answer them.”
“Are you from the East?”
“I have the honor of being a son of old Massachusetts.”
“Are you an abolitionist?”
“Yes, sir; I believe in the abolition of the devil and all his works.”
“That is not what I mean. Are you a political abolitionist?”
“I think every wrong in politics should be abolished, and finally will be.”
“But are you for abolishing slavery in Missouri, and the other Southern states?”
“I believe negro slavery to be wrong in morals and in politics, and a curse to the white man and the black man; but it is sustained by the laws of the land, I do not expect to do anything unlawful against it. But what is your object in questioning me in this public manner?”
“I wanted to know your sentiments.”
“You have them on slavery; and now I will give them concerning yourself. My opinion of you is, that you are a very meddlesome and officious fellow.”
Although, probably, nearly all present were intensely proslavery, for Palmyra was always strong in that direction, they generally condemned the preacher for his impertinence, and treated me kindly. I journeyedto Tully and lectured several times. Had the following conversation with a church member:
“You told us last evening, that the common theory of a judgment day, at the end of time, was a delusion. The Scriptures certainly teach what you were pleased to term a delusion.”
“Do you think that God judges in the earth?”
“I do. We are in his presence every moment of our earth-life, and he judges between the good and the bad; the righteous are exalted, and the wicked are debased. The Bible expressly says, ‘There is a God who judgeth in the earth.’”
“Very good. You also contend, that at death we are sent to heaven or hell. Of course this is not done till we are judged. Civil tribunals do not hang a man and then judge him. He is judged first. The Divine Judge surely does not consign any to hell without a previous judgment. I have heard ministers of your faith at funerals tell the mourners, that the departed have gone to the bar of God to give an account of the deeds done in the body, and that justice will be meted out to them. Do you believe that we go at death to the bar of God?”
“That is a solemn truth, and we should have that judgment in all our thoughts from the cradle to the grave.”
“You think, I suppose, that there is to be a judgment day at the end of the world.”
“I certainly do; and that is what I understood you to deny.”
“According to your theology God will judge the world three times. 1. All are judged in this world, you assert. 2. All are judged at death. 3. All will be judged at the end of the world. Here are three distinct judgments. I, on the other hand, contend, that God judges us but once, and that will continue as long as we live. His law is stamped on the soul, and our eternal life will only increase its impression,its vividness, and by that immutable law, ingrained in the soul, we are now judged, and ever will be judged. If our character is in harmony with that law, peace, bliss, heaven is our portion. If we are disloyal to that law, we are crushed on the iron track. And what is true now ever will be true—obedience ever will lead to heaven, and disobedience to hell. Instead of their being three judgments, there is onlyone; and instead of three seasons of judgment, the true judgment is eternal. I believe, then, in an everlasting and universal judgment.”
“I should like to hear a discourse on that kind of a judgment, for it is a new idea to me.”
“I will deliver a discourse on that subject this evening.”
Traveled to Memphis, where I spoke six times. Delivered a discourse on the occasion of the death of C. S. Webber, who had departed this life about one year previous. He was from Ohio, and had labored in Missouri two years. The good cause lost an active and efficient laborer in his death. He was untiring in his efforts, and it was his delight to proclaim the unsearchable riches of heaven. At a subsequent visit to this place, a clergyman arose in the congregation, and propounded some thirty or forty questions, which he had written for the occasion, and desired me to answer them, which I did as I best could.
“You teach that punishment is designed to reform the sinner. What evidence is there that you are correct?”
“Every sorrow, every pain, resulting from transgression, is a voice of God telling the offender that he has done wrong, has violated a law of the Creator, and is on the open road to ruin, and urges him to retrace his steps. It is a thunder-clap from the Almighty, reverberating through the soul and body of the transgressor, telling him of his prodigality, warning him to flee from the wrath to come, and begginghim to return to truth and duty. Pain is as clearly and as certainly the voice of God condemning vice, and urging the offender to abandon the forbidden path, and walk in virtue’s ways, as any word ever spoken by a living prophet. It is God speaking directly to man, face to face.
“Happiness also being the natural and sure result of virtue, is a divine approbation of the christian life; it is the voice of God sanctioning virtue and encouraging the good man in righteousness. And this approbation of virtue, and condemnation of vice, is a revelation to man in all climes and ages. It is older than the written Bible, and is proclaimed to all the sons and daughters of earth, ‘Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard.’ Ps. xix. 2, 3.
“True, it is often drowned in the clamor of passion, disregarded by the ignorant, and unheeded by the thoughtless; but its testimony against all wrong, and for all right, constantly sounding in the ears, and being telegraphed through the soul and body of every human being, has ever more or less curbed the passions of the vicious, and promoted righteousness. Happiness is man’s end and aim. For that he toils from the cradle to the grave; and he is assured from his own experience, which is the revelation from God to man I have been speaking of, that vice surely brings misery, and virtue surely brings happiness. This fact in every one’s experience has every where lessened vice and increased virtue, notwithstanding passion, ignorance, false philosophy, and false religion—flesh and the devil—have blasphemously called it delusion, irreligion, infidelity.”
“You remarked in your first discourse, that there is an analogy between the earth and man. Is not that infidelity?”
“I can see no infidelity in it. It is best not to beafraid of the truth. That there is a striking analogy between man’s physical organism, and the earth of which it is a product, is certainly correct. 1. The rock of the earth corresponds to the bones in the human frame. 2. The dust covering the rocky skeleton of the earth corresponds to the flesh spread over these bones. 3. The veins of water meandering through the earth answer to the purple currents coursing every part of the body. 4. The earth has internal fires, the body has internal heat. 5. The hair of the head, which is a vegetable, corresponds to the vegetable growth covering the earth. 6. The earth is even sometimessick, like man, and is only relieved by vomiting forth its feverish contents. 7. The earth is surrounded by an atmosphere; philosophers tell us, that every man is enveloped in an atmosphere, emenating from his body. 8. The earth was once in a ruder condition than it is now; man was once coarser, more brutal than he is at the present time. 9. Man had a beginning—‘in the beginning God made the heavens and the earth.’ 10. This mortal body must die, be decomposed, return to the source whence it came; will not this earth die, be decomposed, and return whence it came? The gentleman may call this infidelity if he pleases. He can then finish the chapter of folly by calling summer, winter; heat, cold; light, darkness; truth, error; virtue, vice; and God, devil.”
A Presbyterian minister replied to one of my discourses, and after answering his objections, I proceeded southward, and lectured in Sand Hill, Milford, Edina and Newark. Subsequently I had an appointment to debate four days with a man in Newark. He was to try to sustain this proposition—“Universalism is no better than infidelity.” But it being impossible for me to reach there at the appointed time, the discussion did not take place, and I never could induce him afterwards to discuss that proposition.I delivered a series of discourses in Newark soon after this disappointment, and thus noticed the gentleman’s proposition:
Mr. Matlock, I understand, when he was here to debate with me, told you in what respect “Universalism is no better than infidelity.” Universalism, he made out, agrees in one or two points with infidelity, therefore he wisely concluded that the whole system is no better than infidelity. Let us see what Campbellism is according to this rule. Mormonism says, there is a God, and that he will torment millions of mankind eternally; Campbellism says the same, therefore Campbellism is no better than Mormonism, and Mr. Matlock might as well go to Salt Lake and marry a dozen of his Mormon sisters. Paganism says, there is a burning hell for the wicked; Campbellism says there is a burning hell for the wicked, therefore Campbellism is no better than Paganism, and Mr. Matlock had better sacrifice his jackass to appease the wrath of his offended God. Catholicism teaches, that the unbaptized will all be lost; Campbellism teaches the same, therefore Campbellism is no better than Catholicism, and Mr. Matlock had better join the “mother church,” migrate to Rome, and sanctify himself by kissing the great toe of “his holiness,” the pope. Atheism tells us, that man is mortal and must die; Campbellism tells the same; Campbellism, then, is no better than Atheism.
But no system can be farther from infidelity than Universalism. It is all aglow with wisdom, justice, mercy, goodness, holiness, truth and virtue. It teaches, that there is a God who rules in heaven and on earth, that man is in his image, and in imitating him we derive our chief good, and that we are destined to approximate his adorable perfections forever and ever. A person must have a dark and deformed mind, who can denounce that spiritual system, and brand it with infidelity.
At another time in going from Newark to Edina, the rain poured down in torrents till I was about half way through, when the wind suddenly changing to the north, and the thermometer fell in one hour to four degrees below zero. When I reached a haven I was encased in a thick coat of ice, and could not get out of the saddle without assistance. The next day I rode thirty miles over the prairie in the face of a northwest wind, that cut like a razor.
From Newark I proceeded to Shelbyville, and spoke several times. Have often lectured there since. Thence to Paris, Middle Grove, Columbia, in all of which towns I had large congregations. Lectured in Fayette, and then crossed the Missouri river, one hundred and sixty miles from St. Louis, and preached in Booneville, a beautiful town on the bank of “Big Muddy,” as the Missouri is often called. This is a mighty river. Its waters, from hundreds of fountains in the Rocky Mountains, after dashing through deep gorges, tumbling over vast precipices, and winding over the immense deserts of the far west, all combine and make one of the largest rivers in the world. Although it is here a wide, deep and rapid stream, it is nearly two thousand miles to where it pours its vast contents into the salt sea. The bluffs on each side of it, two or three hundred feet high, are about seven miles apart, and show what this river has been doing these many years. The clay and rock that once filled that vast channel, seven miles wide, three hundred feet deep, and thousands of miles long, has all been floated away in its ceaseless and resistless tide—carried south, and helped to redeem Louisiana and Mississippi from ocean’s dominions.
About the finest country in the world is bordering on this river in the state of Missouri. On the north side of the river, from Iowa to where it connects with the Mississippi river, and on the south side from Nebraska, through Kansas to Jefferson City, Mo., theland is rolling, well timbered, and the soil rich, warm and deep. Tobacco, hemp, the cereals, the grasses, and the fruits of the temperate climate, grow here abundantly, and as near perfection as in any country. Mighty cities will be built on the banks of this great river, a dense population will throng its shores, and civilization will here attain its highest degree of glory.
Journeyed to Georgetown, and lectured several times; a man replied, I rejoined, when he said no more. Proceeded to Calhoun and preached twice; thence to Clinton where I spoke three times. This was the limits of my journey south. I was in the southwest part of Missouri. The country was thinly settled, and the adherents of the liberal faith were very scarce. L. C. Marvin had resided in Booneville, and preached some in this region, but there was no organization, and little was known of our faith. Still my congregations were large, and the people listened respectfully. This is an excellent field for a missionary. It is a beautiful country, and will soon be densely settled.
Traveled east to Warsaw, on the Osage river, and delivered my message. One preacher replied, and another asked many questions, so I had about as much as I could attend to. The latter inquired, if we organize churches, build meeting-houses, and ordain ministers; and was much surprised when informed of the number of our churches, meeting-houses and ministers. “Do you profess to be Christians?” said he. When I replied, yea, he added, “Well, I did not know that.”
Proceeded to Jefferson City; reached there about dark, wet and cold, for it had rained all day. Stopped at a hotel, and inquired if there was an appointment for me; the landlord thought there was at the Court-house. Hastened to the place without supper, as I had no time to attend to that, and found the Court-house lighted, and seven or eight very respectableappearing men in the large room. No more came, and I delivered a long discourse to that small crowd. When I was through, I mentioned the paper I was publishing in St. Louis, and every man present subscribed for it; and I found that they were some of the notables of the state—the lieutenant-governor, secretary of state, treasurer of state, auditor of state, post-master of the town, and two lawyers.
The next day crossed the Missouri river to its north side, and rode to Fulton, where I lectured, and then proceeded to Danville. Here I meet with opposition. When I had taken my seat in the Court-house, a man arose in the congregation, and wished me to take for my text, the parable of the rich man and Lazarus. I spoke one hour on that subject, although I had rode all day on horseback. As soon as I was through with my discourse on that text, another wanted an explanation of the “lake of fire” and “second death.” I accommodated him, when a third one replied to what I had said on both passages. I spoke another hour, and was glad to have some rest. Rode next day to Warrenton, thirty miles, and lectured, and by request, told the people all I knew about thedevil. One man in the house seemed to think I had not done that character justice, and so he added what I omitted with reference to his being, history, works, character and future prospects. He made him out to be a very powerful being, more than a match for the Almighty, and the author of all the sin and woe of this world. I asked the preacher, whence the devil derived all his power to do so much mischief, and he would not condescend to inform me. I asked him why God did not kill the devil if he was such an enemy to him, and he said that was an infidel question.
I told the people I had not a particle of faith in the devil of the Methodist creed, for the gentleman was of that order. It represents him as a god—the god of hell—and the good book does not requirefaith in such a god. But there are devils many, that have a real existence. Every evil thought, purpose, passion; every error we cherish, and every wicked act we do, is a devil, for each and all of them are enemies to our peace, happiness and prosperity. Instead of preaching devils, let us go to work and kill those first in our own heart, and then aid our neighbors in exterminating those in their hearts. This would be dealing with devils to a good purpose.
After riding two more days I reached home. Had been absent three months, delivered eighty-four discourses, and rode about eight hundred miles. I was well pleased with my journey, for I had made many acquaintances, obtained a large number of subscribers for the paper, and had accomplished, I thought, some good. Mrs. Manford issued the October and November numbers of the paper in my absence.