CHAPTER XVI.
The Golden Era—Extensive Traveling—In Missouri and Kansas—Talk with a Deist in Jefferson City—Moses—The Prophets—Replied to in Pisgah—Talk with a Rum-seller—In Kansas City—In Wyandotte—Conversation with a Clergyman Concerning Christ and his Work—Lectured in Leavenworth—Destruction of Man’s Enemies—In St. Joseph—The Mercy of God—In Kingston—Rich Man and Lazarus.
The Golden Era—Extensive Traveling—In Missouri and Kansas—Talk with a Deist in Jefferson City—Moses—The Prophets—Replied to in Pisgah—Talk with a Rum-seller—In Kansas City—In Wyandotte—Conversation with a Clergyman Concerning Christ and his Work—Lectured in Leavenworth—Destruction of Man’s Enemies—In St. Joseph—The Mercy of God—In Kingston—Rich Man and Lazarus.
As I have said in a previous chapter, theGolden Era, after it passed out of my hands, was merged into theGospel Herald, a paper published in Indianapolis, Ind., and St. Louis was without a denominational paper. This was not contemplated when I disposed of that paper. Mr. Abbott was confident, that with my assistance as editor, it could be sustained in St. Louis; but experience taught him otherwise. Although being well satisfied that a weekly paper could not be supported in St. Louis, I was confident that a monthly magazine could be, and hence in 1857 I commenced a monthly periodical, calledManford’s Monthly Magazine. It contained twenty-four pages, and the price was one dollar per year. By the close of the first volume I had two thousand subscribers—a pretty good beginning. Mrs. Manford was co-editor, book-keeper, and generally assisted in mailing the magazine.
I resolved to again canvass Missouri, Illinois, Iowa and Indiana, for the benefit of the new journal; and from 1857 to the spring of 1861, I was a large portion of the time on the wing. TheMagazinewas popular with our people, and I had no difficulty in obtaining subscribers. The articles were chiefly doctrinal, explanatory, and answers to the ten thousand objections usually offered to the liberal faith.
During the first year of its publication, I took a horseback journey up the Missouri river into Kansas, and was absent nearly all winter. At a hotel in Jefferson City I had the following conversation with a Deist:
“I believe the Old Testament is full of lies, fables and absurdities. I would as soon believe ‘Guliver’s Travels’ to be divine as the old Bible.”
“You are too fast, my friend. Without pretending that the Old Testament is perfect, I find many excellencies in that book. That Moses, the principal character of it, had a deep insight into many spiritual realities, must be conceded by every candid person. He was born, brought up, educated, and lived till he was eighty years old, in the midst of the grossest superstition. The Egyptians deified the bull, the cat, the snake, the crocodile; and many of their other religious notions corresponded with such debased superstitions. Moses boldly denounced the whole of their mythological abominations; and declared that there was only one God, and that he was a spiritual being, and ruled in heaven and on earth. The Egyptians believed in a formal judgment for every soul after death; Moses taught that God judgeth in the earth. The Egyptians maintained that there was a hell for some and a heaven for others over the river of death; Moses taught on all occasions that virtue is rewarded, and vice is punished, in this world. These four tenets are the ground-work, the basis, of Moses’ system. He introduced certain forms and ceremonies to be practiced, till a superiorLightwould bless the world, and his countrymen be more advanced in civilization, and when that Light came they were laid aside. But his doctrines of one God, who rules the universe, and rewards virtue and punishes vice, are not obsolete. They are eternal truths, and you say you believe them. You are then a disciple of Moses, fool as you say he was. That Moses did not knowthe whole truth, and nothing but the truth, is readily admitted; that all he said and did were not divine, is also admitted; and it is also conceded that sometimes his spirit did not seem to harmonize with the forgiving spirit of Christ. But with all his imperfections, he was a man among men; he was the tallest man of his day, and his brow was bathed in the rising sun, when the world was yet shrouded in darkness.”
“To that view of Moses I do not much object. But what is called the history of the Jews, is contradictory, and often much exaggerated.”
“There may be errors in the Bible history of the Jews, but the main statements are doubtless correct. The writers thereof make no pretention to inspiration, that I know of. You do not reject the history of the United States, because some of the writers thereof contradict each other.”
“Well, there are the pretended prophets; do you think they were God’s prophets?”
“Many events they predicted have taken place. I believe, sir, that God has had prophets in all ages and climes. All history, ancient and modern, is full of the supernatural element. It is found in Grecian, Roman, European, and American histories. It is found in the life of Socrates, Plato, Origen, Joan of Arc, Swedenborg, Stirling, Lavater, Oberlin, Wesley, Luther, Murray, and in the life of innumerable other worthies of whom the world is not worthy. We find them among the despised and forsaken. They have been spit upon in all the streets in the world. They have been burned at the stake as enemies of God and man. But they cared for none of these things; they knew that they were walking in the light of heaven, and all the powers of darkness could not terrify their brave souls.
“We pity the Indian prince’s ignorance of the fact that water by cold is converted into solid ice. He was sure that such a phenomena was unnatural, and‘contrary to all human experience.’ We know though that it is done; and if we know anything of the history of mankind, we must admit that it teaches that supernaturalism has been prevalent at all times. But if we pronounce this revelation of the historic page, delusion, to be consistent we should call all history imposition, for the supernatural is as well attested as any statement of history. The truth is, there is an unseen hand directing all the affairs of the universe; and man, whether living or dying, in time or in eternity, is constantly controlled, more or less, by that invisible power. It is man’s natural condition to be in alliance with the spiritual. When he is material in all his hopes and aspirations, coarse and brutish, he is in an unnatural condition, and the spirit of God almost parts with him, and leaves him nearly alone in his sins. But the pure and good are exalted to heavenly places, commune with the spirits of the just, and are enveloped in an halo of glory. Some rise so high, that the hand of God is on their brow, and then they see visions, dream dreams, heal the sick, raise the dead, and cast out devils. Such are God’s prophets; such were the Jewish prophets, and the world in all ages has been blessed with the divine utterances of such godly men and women. Although their brows were immersed in the sun-light of heaven, their feet were on this earth, and hence we may expect to find their revelations sometimes tinged with the darkness of earth.”
Lectured in Pisgah, and a man gave notice that he should reply the next Sunday. I begged of him to offer his objections while I was in town; he would not consent to, but said, “On next Sunday I will show that you deny the Bible, and teach a bundle of lies.” “Name one lie I have uttered to-night.” “You can not get me into a controversy now.” Preached in Booneville, and then proceeded to Marshall, where I spoke twice. Had some talk with a rum-seller.
“Do you think it right to poison and impoverish all you can?”
“I don’t poison or impoverish.”
“You don’t! Every dram you sell poisons and impoverishes somebody. The body is the habitation built for the soul, made in the image and glory of God to dwell in; and it is your business from early morn to late at night, to stand in your den and deal damnation to God’s noble work. What abominable business for a man to engage in! What a life to live! What prostitution of time and opportunities! I should think you would be fearful that the indignant earth would open its jaws and crush you to atoms.”
“If your doctrine is true I am safe.”
“As my doctrine is true I would not stand in your shoes for all of this world. You are a curse to yourself, your family, and this town. The fires that are consuming you, are scorching all with whom you come in contact.”
“But you preach that all will be saved, and of course I am included.”
“You will not be saved in this world, nor in the world to come, till you repent of your sins in sackcloth and ashes, and by the grace of God are thoroughly regenerated. You will have to work out your own salvation; and judging from your business, that you occupy a very low plane in this world, morally and spiritually, I fear you will fill a low one in the other land, and will have to work long and hard ere you will know much about heaven. I advise you not to credit the slang of Orthodox preachers, that according to Universalism all will be saved any how. We believe in nothing of that kind. The pure and good only are saved in this world, and the pure and good only will be saved in the immortal world. Now, my friend, permit me to give you one word of advice—sell no more liquor, drink no more liquor, engage in some honest calling, and live soberly, righteously andgodly the remainder of your days. By doing so, you will live better, die happier—you will know something of heaven in this world.”
Lectured in Miami, then crossed the Missouri river to Dewitt, where I spoke several times. A society was subsequently formed there, but the war broke it up. Held meetings in all the towns on both sides of the river to St. Joseph. In Kansas City lectured five times. This is destined to be a large place. It occupies a central position, and right in the way of trade and travel. It is on the bank of the Missouri river, and the Pacific railroad passes through the town. Other roads are contemplated, some or all of which will doubtless be built. It is also in the midst of one of the finest agricultural regions of the world.
Lectured in Wyandotte, Kansas. This town joins Kansas City, and like two drops, they will become one—commercially, at least. Its site is magnificent, the ground gradually ascending from the river, and ere long it will be a rich and populous place. An Episcopal minister asked me various questions concerning the doctrine every where spoken against.
“Do your people think Jesus Christ was a human being?”
“We think he was. He certainly possessed a human constitution and organization; was subject to hunger and thirst; was weary and cold, and was liable to the pains and agonies ‘flesh is heir to.’ He grew from childhood to youth, and thence to manhood. Hence the New Testament says, ‘For we have not a high priest which cannot be touched with the feelings of our infirmities; but was in all points tempted like as we are, yet without sin.’ Heb. iv. 15. ‘But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.’ Phil. ii. 7, 8. ‘And theword was made flesh, and dwelt among us.’ John i. 14. He was a man, and would have died ultimately had he lived in an age of justice and toleration.”
“What was the object of his death?”
“I will answer in the language of the Bible. ‘For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God.’ 1 Peter iii. 18. ‘For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.’ Heb. ii. 10. ‘For if, when we were enemies, we were reconciled to God by the death of his Son.’ Rom. v. 10. Jesus came, not to appease God’s wrath, or to quench the fire of hell.
“’Twas not to quench eternal fire,That Jesus came and spilt his blood,Not to appease his Father’s ire,But to reconcile the world to God.’
“’Twas not to quench eternal fire,That Jesus came and spilt his blood,Not to appease his Father’s ire,But to reconcile the world to God.’
“’Twas not to quench eternal fire,That Jesus came and spilt his blood,Not to appease his Father’s ire,But to reconcile the world to God.’
“’Twas not to quench eternal fire,
That Jesus came and spilt his blood,
Not to appease his Father’s ire,
But to reconcile the world to God.’
“His noble example in dying for man, has strengthened the martyr’s faith on many a scaffold, and when chained to many a fiery stake. And he died like them, a martyr to truth and righteousness. Hetaughtlove to God and man; helivedwhat he taught, and he died confirming histeachingand hislife. That precept, that life, and that death, have been a power in the world for eighteen hundred years, and they will be a power in this world in all coming time.”
“But the Bible talks about man being saved by theblood, ordeathof Christ. Do you think there was no special efficacy in his blood and death?”
“We say that our fathers died to save us from the oppression of Great Britain. In the same sense Christ died to save us from the bondage of sin, and to cleanse us from all allegiance to despotism. Blood from any one’s veins can only cleanse in a figurativesense. It is the truth which Jesus taught that cleanseth the soul; and as his blood was shed in attestation of the truth, the Bible refers figuratively to that blood as the efficient cause of our deliverance and salvation. In this sense he ‘bore our sins and our iniquities,’ was ‘wounded for our transgressions,’ and ‘by his stripes we are healed.’”
“There are men in high places in our church who entertain similar views, but in my estimation, they are erroneous. I accept the creed of the church, that Jesus was God, and of all the sequences of that proposition.”
Proceeded to Leavenworth, where I delivered four discourses. This was then a small town, but is now a large city, and destined to be a very important one. We ought to have a minister at work there. A large congregation could soon be gathered. There are many influential families who would give such a man their hearty support. While here I heard the following conversation in an adjoining room at an hotel:
“Did you attend the Universalist meeting last night?”
“No; I have no faith in the creed of that church. What was the preacher’s text?”
“‘I am not ashamed of the gospel of Christ,’ were the words. I must confess, I was much interested. It was the first Universalist sermon I ever heard, and I am inclined to think it was the firstgospelsermon I ever heard. I have, all my life, heard about the abominations of Universalism, and I supposed it was a mass of corruption. But if that man last night preached Universalism, I don’t know but I must be a Universalist.”
“What did he say that took you so?”
“Among other things he said, salvation was not from hell, but from sin, from error, from mental darkness; that Jesus came not to save us from eternal burnings, but to make us good fathers, mothers,brothers, sisters, children, neighbors, friends, citizens. There is good sense in that.”
“What did he say about the gospel?”
“That it is good news from God to man—that all sin, suffering and death will be ultimately abolished, and that God will be all in all. He said, that the meaning of the word gospel is good news, and that the whole system corresponds with the signification of the word.”
“Did he say anything about hell? Of course he did not, as there is no hell in his faith.”
“He did not say much on that subject, but gave notice that this evening he would give the Bible doctrine of hell, and you had better go and hear what he has to say. The Orthodox view of religion never satisfied me, and I am bound to look into this new faith.”
A society was organized at the close of one of the meetings, and this man united himself with it.
Spent two days in Weston, Mo., and preached twice. Agreeably to request, I delivered a discourse on the destruction of the enemies to God and man, and took for my text, “The last enemy, death, shall be destroyed.” 1 Cor. xv. I remarked, 1. Sin is an enemy to man, but that is to be destroyed. “Behold the Lamb of God, that taketh away thesinof the world.” “For this purpose was the Son of God manifested that he might destroy theworksof the devil.” Sin, then, is to be destroyed. 2. The devil is to be destroyed. “Forasmuch as the children are partakers of flesh and blood, he also took part of the same; that through death he might destroy him that hath the power of death, that is, thedevil.” Thus, the devil, and all his works, are to be destroyed. 3. Pain is an enemy to man, and that is to be destroyed. “There shall be no morepain, neither shall there besorrownorcrying, for the former things are passed away.” How false is the doctrine of endless suffering,endless sorrowing, endless weeping. 4. Hell is an enemy; but the Scriptures teach, that it is to be destroyed. “O,hell, I will be thy destruction.” And an apostle asks the triumphant question, “O death, where is thy sting? O grave, (hadesorhell) where is thy victory?” 5. Death is also an enemy, and it is to be destroyed. We read, “He will swallow updeathin victory, and the Lord God will wipe tears from all faces.” “There shall be no moredeath;” and the text asserts that, “The last enemy,death, shall be destroyed.” But how can death be destroyed if millions of mankind are to be eternally the victims of death? In the language of Dr. Adam Clarke, “Death is conquered, hell disappointed, the devil confounded, and sin totally destroyed. Amen! Hallelujah! The Lord God, omnipotent reigneth! He shall reign forever and ever!”
Notwithstanding this distinct and emphatic testimony, it is contended by many people, with the Bible in their hands, that sin, pain, death, hell, and the devil, will eternally prey on countless multitudes of our race; and if you intimate to them that those enemies to our peace and hope will be destroyed, they cry, delusion, imposture, infidelity. But I trust in God, and believe in the divine promise of the end of all evil, and the bringing in of “everlasting righteousness.”
I also lectured in St. Joseph three evenings. At the close of one of my meetings, a preacher remarked, “You have been talking about the mercy of God, but will not God’s wrath last as long as his mercy?” I replied, without stopping to inquire what is meant by the wrath or anger of God, the Bible emphatically declares that “His anger endureth for amoment, but his mercy from everlasting to everlasting.” Again, “He retainethnot his anger forever, because he delighteth in mercy.” “I willnot contend forever, neither will I be always wroth.” Why not? “Becausethe spirit would fail before me, and the souls which I have made.” Can you give as good a reason why he will be always wroth, why he will contend forever, as he has why he will not? Pain tends to destroy the sufferer. Let a person endure intense agony, and if medical aid does not relieve him, death will soon step in and deliver the sufferer. This is a merciful provision of our heavenly Father, to prevent very protracted suffering. The passage just cited teaches, that God will not permit any one to suffer long because that suffering would end his existence. “The spirit would fail before me, and the souls I have made.” The soul could not endureendless wrath; it would fail, or cease to be. Jeremiah asks the question, “Will he reserve his anger forever? Will he keep it to the end?” Now observe the answer, “I am merciful saith the Lord, and willnot keep anger forever.” Again it is said, “For his anger endureth for amoment, weeping may endure for a night, but joy cometh in the morning.” The prophet Isaiah records, “In a little wrath I hid my face from thee for amoment; but witheverlastingkindness will I have mercy on thee, saith the Lord.” Again it is said, “The Lord will not cast off forever, but though he cause grief, yet he will have compassion according to the multitude of his tender mercies.” We read the following, “My mercy will keep forevermore.” “For the Lord is good; his mercy is everlasting.” In one Psalm it is twenty-six times asserted that “The mercy of the Lordendureth forever.” Hence it is said, “God isrichin mercy.” “Plenteousin mercy.” We also read of his mercy in the plural form. They are said to be “great,” “manifold,” and “over all his works.” The apostle Paul believed in God’s mercy, for he says, “For he hath concluded them all in unbelief, that he might haveMERCY ON ALL!”
From all this precious testimony, I conclude thatthe “wrath of God,” let it mean what it may, will continue but amoment, while his mercy is as endless as his own existence. The mother may forget the son of her love, but God will never forget the souls he has made. God is merciful to us to-day, he will be to-morrow, and forever. No circumstance or place can turn his love into hatred, his goodness into cruelty. His mercy blesses us in this world, and it will bless us in the world to come. Death cannot change the great love God has for the soul.
Delivered a series of discourses in Kingston, on the following subjects:—“The Character of God”—“Man as he Is and is to Be”—“Rewards and Punishments”—“The Future Life”—“The Restitution.” Our faith was new to the people, as a discourse in its defense had not been before delivered in the county. A Baptist minister replied to one of the sermons; he had traveled ten miles to attend the meeting. He dwelt on the Rich Man and Lazarus. Denied it being a parable, and said it was a literal account of two men in this world, and world to come—one in heaven and the other in hell—and that their fate in eternity would be the fate of all mankind—part would ascend to heaven, and the balance would sink into the regions of eternal fire.
I replied as follows: If the gentleman is correct in asserting that the text is to be understood literally, the following areFACTS, concerning the Hereafter: 1. Hell is aplace, not a state or condition, but a place; has a local habitation as well as a name; has length, width, depth and highth; in fact, is the penitentiary of the universe. Hell is called in the passage, “thisplaceof torment.” 2. Hell is afiery furnace. The rich man says, “I am tormented in theseflames,” and begs for a drop of water to cool his tongue. 3. “This place of torment,” this region of fire, is within speaking distance of heaven. Abraham and the rich man had a talk on some interesting topics. Heavenand hell, then, are neighbors. They are located side by side; the division fence being a gulf. 4. If the fate of those two men is to be the fate of all mankind, the world is to be divided. Parents and children, husbands and wives, brothers and sisters, friends and neighbors, are to be eternally separated—part to be in heaven, and part in hell.
Now, I want to know if there could be any happiness in such a heaven. Could parents be happy seeing their children in hell, as Abraham saw the “rich man?” Could children be happy, beholding the mother who bore them, and the father who loved them, writhing in the liquid flames, the cursed of God, and the sport of devils? Could the wife behold the beloved partner of her life, suffering immortal agony in the fiery furnace, and rejoice and sing praise? I read a few days since a Presbyterian Sabbath School report, and the writer states, that “heaven will be made up of remnants of ruined families.” Nearly every family will be ruined—a remnant only will escape the dreadful wreck. To expect happiness in such a heaven, would be like expecting oranges to grow on icebergs. But if the gentleman is right in his interpretation of the passage before us, there is just such a heaven, and just such a hell; and about every family will be irredeemably ruined, and eternally divided. The nearest approach to such a shocking scene, is a band of naked and painted savages, laughing and dancing around the blazing stake, at which their victims are burning. There is your heaven, and your hell, on a small scale.
But to prevent the denizens of heaven becominginsaneat such a frightful spectacle, it is said, theirmemorywill be destroyed; they will not remember they ever had dear friends on earth. Yes, and they will have to have theireyesput out, for Abraham could see the rich man. They will also have to be as deaf as adders, else the cries, groans and lamentationsof hell will ever be sounding in their ears. But it must be evident to every reflecting mind, that the text is not to be understoodliterally, butfiguratively. It is doubtless a parable, a fable, and itsmoralis one of the most interesting and instructive lessons in the New Testament.
I have not room here for the interpretation I gave the passage; but the preacher, at the close, admitted that the view presented seemed reasonable, and was, perhaps, correct. A rum-seller here told me, that he had been through religion, and was satisfied it was all humbug. I told him that he would, perhaps, be improved if religion should gothroughhim.
I also lectured several times in Chillicothe. My subjects were, “Sin”—“Death”—“Hell”—“Salvation.” One man remarked to me, after hearing the discourse on Sin,
“Jesus says, ‘If you die in your sins, where God and Christ are, ye cannot come.’”
“My friend, there is no such passage in the Bible.”
“Ah, but there is,” said he; “I have read it many a time.”
“But you are mistaken. The passage you quoted at, reads thus: ‘Then said Jesus again unto them, I go my way, and ye shall seek me, and ye shall die in your sins; whither I go ye cannot come.’ John viii. 21. You perceive the true reading is very different from your version. These words were addressed to the Jews. A short time afterwards he had occasion to address his disciples; and mark what he said to them. ‘Little children, yet a little while I am with you. Ye shall seek me; and as I said to the Jews, Whither I go ye cannot come,so say I unto you.’ John xiii. 33. Now, if Jesus when he told the Jews that they could not go to him, meant they should not inherit immortal blessedness, he must have meant the same when he addressed the disciples, for you perceive, he said precisely the same to them. Butnothing of the kind was intended when he addressed friend or foe. He only meant in both cases, that they could not much longer follow him from place to place, as they had been in the habit of doing. He was about to depart from this world, and they would have to remain on earth.
“Many of the Jews did die in their sins, but it does not thence follow that they are condemned to sin forever. Because a man sins this year it does not follow he will sin all his life-time. God is not so in love with sin that he will compel a soul to sin eternally because this life was mis-spent. What would be thought of a farmer who compelled a man to cut down every tree in his orchard because he had cut down one tree? And will the God of wisdom and goodness, compel all to sin eternally who die sinners? If yea, then nearly all mankind will be forever lost, for nearly all die sinners in some degree. The law is, ‘Thou shalt love the Lord thy God with all thy heart, soul and strength, and thy neighbor as thyself.’ Now, who obeys that law? But few indeed, I fear. Nearly all mankind, then, will be forever lost if there is no redemption for those who die sinners.
“But the good Book teaches, that sin will not debase the soul always; but rather that there is to be ‘an end of sin.’ Dan. ix. Transferring all sin and all sinners to hell would not exactly be destroying sin nor converting sinners to God. It would simply be removing sin and sinners to another locality—that is all. Transporting all the drunkards from St. Louis to Chicago, would not be destroying intemperance. It would only be removing the curse from one place to another—nothing more. But when the Bible talks about sin beingdestroyed, making an endof sin, it means just what it says. It does not mean that it willnotbe destroyed, willnotend its reign.”
From Chillicothe I journeyed to Dewitt. I well remember of traveling that road at another time. Itwas one of the hottest days of summer, and I rode on horseback, from early morn till late at night, in the blazing sun, without a particle of food. About mid-day, I called at a house to get a drink of water, and the good woman conducted me to the back porch where were two buckets of ice and water—one bucket for the white folks, and the other for the negroes, and told me to keep myself to the refreshing contents of the former. Never shall I forget that blessed bucket, and its thrice blessed treasure. I thought of the spring in the desert, gushing forth its cooling draught; of
“The old oaken bucket,The moss covered bucket,The iron bound bucket,That hung in the well,”
“The old oaken bucket,The moss covered bucket,The iron bound bucket,That hung in the well,”
“The old oaken bucket,The moss covered bucket,The iron bound bucket,That hung in the well,”
“The old oaken bucket,
The moss covered bucket,
The iron bound bucket,
That hung in the well,”
And of Jesus resting, as I was resting, at the Samaritan well.
After traveling about one week more, I reached home after a long absence; having delivered seventy-five discourses, and rode some seven hundred miles—all on horseback.