USA > Ohio > Twenty-five years in the West > Part 15
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And right here is your mistake. You suppose the suf- fering they endured is the natural sequence of a divine life. In that you greatly err. The advocates of any unpopular cause, let it be good or bad, right or wrong, are sure to encounter opposition. Especially was this so in the early days of the Christian era. The nations of the earth, were ignorant, intolerant, cruel, and bloody - more so than at the present time. The early Christians, with a strong hand, laid hold of the religious creeds of their day, tore them to shreds, and scattered them to the four winds. This was more than the adherents of those creeds could bear, and, in accordance with the intolerant and cruel spirit of the times, they pursued the enemies of their ancient faith with fire and sword. The Christian cause was unpopular; the Christians were an insignifi- cant minority, and the dominant party could not brook their zeal for what they regarded to be a wretched delusion.
Christianity is now popular; its advocates are very differently situated from what they were eighteen hun- dred years ago. There is now no cross to bear, as
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that term was understood in the apostolic times. Those who come nearest bearing it, are those who 'trust in the living God as the Savior of all men.' They are often wickedly treated; but thank God, if any are inclined to revive the old persecutions, they have not the power to do so. But the truly good in all ages and climes are blessed, let their outward circumstances be what they may. Virtue is a divine fount, whence flows the elixir of life; it is the Eden tree whose fruit heals the nations. The good man's soul is in harmony with truth and righteousness; he lives an harmonious, heav- enly life."
P. " But I cannot see there is as much difference in the happiness of saints and sinners, as in their character. The latter seem to enjoy themselves quite as well as the former, and sometimes even better."
M. " If the Bible is any authority, you are much mis- taken. The wicked, in that book, are said to be 'ser- vants,' 'captives,' 'strangers,' 'foreigners,' 'wandering prodigals ;' Christians are said to be 'children,' ' free- man,' ' fellow-citizens of the household of God,' 'obedi- ent children at home.' The wicked are represented as ' bearing a heavy burden ' 'weary,' 'condemned,' 'dead,' 'blind,' 'hungry,' 'poor,' 'thirsty,' 'miserable ;' but Christ- ians as 'entering into rest,' being 'justified,' 'alive,' seeing 'the Son of righteousness,' 'eating the bread of God,' drinking ' the water of life,' possessing 'all things,' and rejoicing 'in the hope of the glory of God.' The difference between the two classes is clearly expressed thus: 'There is no peace to the wicked '-' Great peace have they that love thy law.' The outer life of the good and bad, may be much alike, but their inner life is vastly different. Into one, the sunshine of heaven is poured
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and perpetual summer reigns; into the other, darkness has free access, and winter storms ever howl."
Returning to Terre Haute, I had some interesting talk with my fellow travelers and others. The first was a Catholic.
M. " What shall I do to be saved ? "
C. " Believe in the Holy Catholic church, and obey it in all things."
M. " But cannot one be saved without being a Catho- lic ? If one believes in God, Christ, and obeys the divine law, cannot he be saved though not a Catholic? "
C. " Possibly he may ; but it is not safe to rest one's eternal all on such ground. The church is the door into heaven, and I have no evidence a soul can be saved without passing through that door. You Protestants have great expectations of reaching heaven, but I am fearful most of you will land where 'the worm dieth not, and the fire is not quenched.'
The landlord of the house where I dined, was a zeal- ous Methodist. " What shall I do to be saved? " I asked.
L. " Believe in the Lord Jesus."
M. " What must one believe concerning him ?"
L. "That he is the second person in the adorable trinity, and willing and able to save all who come to him."
M. "Cannot one be saved without believing that Jesus is the second person in the trinity ? "
L. " No. If you do not believe that, you are an infi- del, and no infidel can be saved."
M. " Do you think Catholics can be saved ?"
M. " My bar-room will hold all the Catholics who will he saved. And as for their popes, bishops and priests -
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would not give a fig for their chance. Infidelity is bad enough, but popery is worse."
In the afternoon, I fell in company with a Presbyterian, and asked him, " What I should do to be saved ?"
P. " Believe in Christ."
M. " What must I believe concerning Christ ? "
P. " That he will save all he died for."
M. " How many did he die for ? "
P. "' Are there few that be saved ? ' 'Strive to enter in at the strait gate, for narrow is the gate and strait is the way that leadeth to life and few there be that find it.' These scriptures teach that only a small part of man- kind are embraced in the covenant of grace."
Soon after parting with this man, I fell in company with a Disciple, and I asked, “ What must one do to be saved ? "
D. " Believed, be baptized, and repent."
M. " Do you mean that no one can be saved here- after, without faith, baptism, and repentance in this world ? "
D. " I have no evidence any can."
Alas! I mentally exclaimed, how selfish, contracted . nd partial are the creeds of men. The Catholic con- sign all to hell outside of his church; the Methodist sends all to perdition who do not believe Jesus is the eternal God; the Presbyterian condemns all to ever- lasting burnings, but the elect few; the Disciple has no hope for any who do not accept of his creed, and take water. The truth concerning salvation, is all embraced in a few words. Jesus said, "Thou shalt love the Lord thy God with all thy heart, soul, and strength, and thy neighbor as thyself." And one of his apostles testifies that "Love is the fulfilling of the law." Whoever lives
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in harmony with this law is saved, let his faith be what it may, and let him belong to what party he may, or to no party.
Where I stopped over night, a Mormon delivered a discourse in defence of Mormonism. He was an able man, well educated, and proved as clear as mud that the Latter-Day Saints are heaven's peculiar favorites. Every good Mormon, when he dies, we were told, is transported to one of the stars, and becomes its king, and will there reign over its inhabitants in regal splendor forever and ever. But anti-Mormons are consigned to the infernal regions of Pluto, to be his subjects eternally. He also told us, that Christ would come to this earth personally within a few years. "I expect," said he, "to live to witness his second advent. He will be a Mormon, and empower us to destroy the Gentiles ; and when the work shall be well done, the Saints will possess the land. I warn you to flee from the wrath to come; accept of mercy while mercy is offered you ; for when Jesus comes, he will shut the door, and your doom will be sealed." He pretended to be able to work miracles, and an old gentleman in the congregation arose and wished him to restore his sight. "Do you believe I can?" asked the speaker. "I will believe you can when you do the work," the old gentleman replied. "But do you believe now that I can?" "No, sir." " Then I will not restore your sight."
As soon as he was through, the crowd cried, "Man- ford ! Manford ! Manford !" I begged to be excused, but the people insisted I should pitch into Mormonism, and I finally spent an hour in reviewing it, and the dis- course just delivered. I commenced by remarking, that I desired to make one statement, and to ask one ques-
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tion. Jesus told his disciples on one occasion, that some of them would live to see him come the second time, (Matt. xvi. 28) and he intimated to Peter that John would be living when he would come. (John xxi. 28). "Now you," addressing the preacher, " told us, that coming is yet future. The question I wish to ask is this :
M. " Is John now living ?"
I .. S. " He is."
M. "Where is he ?"
L. S. " Up North, somewhere. We know he is living for we have a document signed by him."
M. "Will you please show me that document."
L. S. " It is not in my possession ; our prophet has it."
I then gave the history of the rise and progress of Mormonism : exposed its knavery, imposture, polygamy. The Mormons became very angry, and one coarse looking fellow shook his fist in my face. That was the first and last time I ever came in contact with Mormons. I was probably too severe; but being intensely disgusted at the man's defense of Mormonism, I gave free utterance to my indignation.
Self and Mrs. Manford journeyed to Cincinnati. Traveled in a buggy, and had a delightful jaunt, as the weather was pleasant, and the roads good -all in striking contrast with the other journey we took - the bridal tour. Were absent three weeks, and I preached nearly every day. Were at the annual meeting of the Indiana State Convention, where we met many friends from dif- ferent portions of the state. Then to Louisville, Ky., and attended the yearly convocation of the Kentucky State Convention. From thence journeyed to Cincinnati, where I bought printing materials for The Teacher, then returned home.
CHAPTER XIII .
In 1846, I moved to Indianapolis, the capital of Indiana. Being in the center of the state, and the most important town therein, I deemed it a better locality than Terre Haute in which to publish The Teacher. It continued to be issued semi-monthly, and as I was absent much of the time, the editing and other labor connected with its publication, devolved on Mrs. Manford and Dr. J. H. Jordan. Whether I was present or absent it was always sent out regularly on its mission. Its circulation rapidly increased after this change of base ; and being in the geographical center of the state, I could reach all parts thereof with less travel than before. I still continued to make the saddle my home consider- able portion of the time. Preached annually, more or less, in nearly every county in the state, and Indiana includes a large territory, being two hundred and fifty miles north and south, and one hundred and fifty east and west. I also extended my peregrinations into Ohio, Kentucky, Illinois, Iowa and Michigan. Friends of liberal principles were every where multiplying; more and more interest was being taken in the good cause, and my congregations were generally increasing. Was much encouraged, though my labor at home and abroad
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was much augmented. Often wished I could be divided into a dozen parts, that I might be in as many places at once.
There were but few of the liberal faith in Indianapolis. About the time I moved there, B. F. Foster commenced preaching in the old Court-house- an out of the way place. But few attended his meetings, and after one year's effort, he returned to Madison, where he had previously resided. C. Cravens subsequently made a feeble effort in the same direction, and failed. After I left, Mr. Foster returned, resumed his labors, and after preaching several years, resigned, when services were discontinued, and the meeting-house sold.
Henry Ward Beecher was pastor of one of the Pres- byterian churches part of the time I resided in Indian- apolis. Orthodoxy, evidently, did not trouble him then any more than it seems to now, and his hearers some- times doubted his soundness on the "five points." He would occasionally, as now, preach politics; and his sharp thrusts often sent his Democratic church members headlong out of the house. I once asked him if he believed the Creator would eternally punish us for the sins of this brief life, and he evaded a direct answer.
There was another Presbyterian preacher in Indian- apolis by the name of Gurley -a fossiled Calvinist. He and Beecher subscribed to the same creed, but in faith and spirit they were far apart as the poles. I attended his meeting once, and he aimed to give me a hard hit. "I will relate," said he, " how a noted Uni- versalist died. Ethan Allen, a revolutionary soldier, was on his death bed. When well, he was loud in defense of Universalism. But when he came to die it failed him. His daughter asked him just before he breathed his last,
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if she should cherish his faith or her mother's. "Believe as your mother believes," said the dying man. Met the parson the next day, told him Ethan Allen was not a Uni- versalist, but an avowed Deist. "It is the same thing," said he. "If you think so, you need not be alarmed about your salvation, for all now admit children and idiots are safe." This is the same Gurley who figured several years in Washington as chaplain of Congress.
Soon after moving to Indianapolis, I had a discussion at New Philadelphia, in Southern Indiana. In going there, stopped over night at a little village; told the landlord of the inn I would speak to the people if he would give notice. As my host was a Methodist, the people inferred the preacher was of his faith. " The Lord is good unto all, and his tender mercies are over all his works," was my text; and I dwelt on the evidences of God's goodness in nature, providence, and the Bible. God is unchangeable, therefore he always will, in this world and in the world to come, through all time and through all eternity, be good unto all, and his tender mercies be over all his works. As God is now good to all, he now blesses all ; and as he always will be good to all, he always will bless all mankind. I did not say all would be saved, only that God would ever bless man- kind. I requested a man, who, I was told was a Meth- odist, to close the meeting. Before doing so he re- marked, " My brethren, we have heard the gospel to- night in all its fullness. Glory to God for such truths. They are the bread of life. May we all feast on them and live forever." Another said, " I bless God for what we have heard this evening. I have been so near heav- en, I have felt like taking the shoes from my feet. Bless God for the word of life." Spent the night with a
.
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Methodist brother - he doubtless thought I was of his church. I practiced no deception-told the truth clearly, boldly. No one questioned me concerning my denominational relations, and I said nothing. Our spir- itual nature is in harmony with truth and righteousness, and when the wisdom of heaven is unfolded, we intui- tively respond thereto regardless of creeds, provided our prejudices are not aroused by offensive names, or by unpopular truths stated in too pointed terms. If I had told the people I was a Universalist, the whole discourse would have been pronounced heresy.
At another time, traveling on Sunday, I came to a meeting-house where a congregation were assembling, and took a seat in their midst. I knew no one, and, I supposed, no one knew me. The expected preacher did not appear, and some one arose to dismiss the assembly. I told the people I was a minister and would deliver a discourse if they so desired. All seemed gratified to hear a stranger, and I talked nearly two hours to about five hundred people. Pursued the same course I did on the other occasion - said nothing about other people's faith, called what I preached the gospel. Spent the rest of the day with a Presbyterian deacon, and he evidently did not suspect I was a heretic.
The discussion in New Philadelphia continued two days. My opponent was a Presbyterian minister. We had some skirmishing before the regular battle com- menced. I delivered a discourse on Saturday evening ; he replied. He spoke on Sunday morning; I replied in the afternoon. Monday and Tuesday we met face to face, and discussed six hours each day, when he retreat- ed leaving me in possession of the field. The discus- sion caused much excitement, for the Liberal faith was
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unknown to most of the people; tney had no idea any thing could be said in its favor. One man offered to bet his farm I would not make a second speech. A good church might have been established there, but no minis- ter could be obtained.
The strife between the North and South, which ulti- mated in the late rebellion, disturbed our people in Indi- ana long before the war commenced. The contention though, was not about slavery, but grew out of the little antagonisms between people from those two sections of country. Southern and Central Indiana were settled chiefly by emigrants from the South, and unfortunately some of them cherished undue prejudice against Yankees. The Indiana State Convention would not join the United States Convention, because it was controlled by North- ern people. Jonathan Kidwell, the prime mover in this opposition, was from Kentucky. In his younger days he was a Methodist minister ; then a New Light; and finally became a Universalist. He possessed much intellectu- al power, was well read on many subjects, though not versed in the technicalities of knowledge. He had long resided in Indiana, and was well known. Some forty years ago, he had a discussion in Indianapolis with a Methodist clergyman, which was widely circulated, it being published by Mr. Kidwell. He had been one of the editors of the Star in the West, and while I resided in Indiana, published a monthly magazine, called the Philomath Encyclopedia.
Soon after I settled in Lafayette, he commenced war on Eastern preachers, styling them " silk stocking gentry," sent West to enlighten the heathen. I was called " a con- spirator," a "little bishop," "Texas ranger" etc. Many in the state were anxious to be connected with the Uni-
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ted States Convention, but Mr. Kidwell and his friends always opposed such union. This difference disturbed the harmony of some of our associational and conven- tional meetings, and did much mischief generally. I was young, and doubtless indiscreet in some statements made in The Teacher, but Mr. K. was very coarse and abusive. The State Convention met in Terre Haute while I resided there, and one of Mr. Kidwell's friends reported that he had fifty charges against me, which he intended to lay before the council. When motion was made to adjourn, I stated what I had heard, and demanded a presentation of the charges threatened. This brought G. C. McCune, who turned out to be a worthless fellow and died a drunkard, to his feet, he being the head man in this busi- ness, when some one proposed the matter be left to six persons, each party choosing three, and their decision be final. Both parties consented. I selected my men, but the others did nothing. The year after, the Conven- tion met in Dublin ; one of Mr. K.'s friends proposed I be disfellowshiped as an impostor. I then came out with a long article in The Teacher about such treatment, and Mr. Kidwell made that article the basis of charges he presented to the Convention the next year - the fifty alleged sins were all laid aside. That year it met at Laconia, in the extreme southern part of Indiana. The " delegates" were packed for the occasion, and were chiefly from some dead societies in that portion of the state. As was expected, I was voted guilty. But that act killed the Convention. The White River, Wa- bash, and Upper Wabash Association, immediately with- drew from it, and in a few months a new Convention was organized in my house at Indianapolis, which soon joined the United States Convention. The old Convention met
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once or twice after the new one was formed, then died. about the same time Mr. Kidwell departed this life, full of years; and soon after, his printing office, which was then run by E. M. Knapp, was destroyed by fire. After the new order of things was inaugurated, peace and har- mony again reigned in our councils.
The liberal faith was making some progress in Central I linois, and I was invited to visit that region and hold a discussion in Springfield with a Methodist clergyman. I had never been in that portion of the state, and it was a long journey from Indianapolis to Springfield, as there were no railroads then, as now, connecting those two capitals. In going, I stopped at Mt. Pulaski, Ill., and de- livered several discourses. It is on a high mound, in the midst of vast prairies -a beautiful situation. Here I met, for the first time, D. P. Bunn, who resided in the place, and preached there and in the region all around. He still lives in a neighboring town, Decatur, and is yet faithfully discharging his ministerial duties. He is an excellent man, a faithful minister, and dear friend. He has labored long and hard in the moral vineyard, and God has blessed him and his labors. Mr. Bunn accom- panied me to Springfield. Arriving there, I found the preacher who had agreed to debate, would not stand fire, and Mr. Lewis, the most noted controversalist in that section, was chosen his substitute. He was a Methodist minister of much ability, and very zealous in his cause. He had recently held a discussion with Mr. Bunn, and was pretty well posted concerning Universalism. We debated four days in the Representatives' Hall of the capitol, in the presence of large assemblies. The dis- cussion caused much excitement in Springfield, and all parties attended. I remember seeing Mr. Lincoln there
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punctually every day and every night. He often nodded assent when I made a strong point. Little did I think, or he, what was to be his future position in the world.
In my first speech, I offered some arguments for the restitution of all things drawn from the character of the Supreme Being. The Bible says, "God is Love ;" and. all God's works say, he is love.
" Could we with ink the ocean fill,
And were the skies of parchments made
Were every blade of grass a quill,
And every man a scribe by trade ;
To write the love of God above Would drain the ocean dry,
Nor could the scroll contain the whole
Though stretched from sky to sky."
As God is love, well might an apostle exclaim, " I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other thing, shall separate us from the love of God, which is manifested in Christ Jesus our Lord." Rom. viii. 38, 39. Can love so broad, so deep, so high, so vast, so enduring, so mighty, consign countless millions of its creations to interminable agony ? Can an ocean of love be the source of an ocean of everlasting woe? Can the best tree bear the worst fruit ? Can the purest fountain emit the most deadly poison ? As God is love, while man exists, he must be his friend, his benefactor, his savior. All creeds say God is love. The old Pagans extolled Jupiter, called him the great, the magnificent, the glorious Jupiter, but accord- ing to their mythology, he was a beastly monster. So modern theologists, say God is love, but they attribute to him passions and deeds the fabled devil of their creeds .. might envy. God is love, and all his purposes, and all his works perfectly harmonize with infinite love. Uni-
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versal Blessedness is the sequence of the proposition - God is Love.
As God is love, he is Just -just in all his purposes, in all his works. Would it be just to force beings into existence, knowing that existence would be an endless curse ? Force them into this world, force them through this world, force them into the grave, force them into eternity, force them into an endless hell! But that is the programme of heaven according to the creeds. Who can see any justice in such a scheme? The whole plan is black with crime, and reeking with vengeance. It will culminate in the ruin of the universe. The justice of heaven is universal right; it demands universal right, and will not be satisfied till all mankind are right- right in character, in condition, in life. Universal Sal- vation is the sequence of the proposition -God is Just.
God is Merciful. Mercy is only another manifestation of love, and leads to the same result. The Bible says much about the mercy of God - he is of " great mercy," " plenteous in mercy," "rich in mercy." His mercy is said to be universal-" his tender mercies are over all his works." His mercy is everlasting-" the mercy of the Lord endureth forever." The mercy of the Lord, then, is great, universal and everlasting. All are now, and all ever will be, the subjects of his mercy. Universal Blessedness, then, is the sequence of the proposition - God is Merciful.
God is Holy. Holiness is a characteristic of love. Holiness delights in holiness, in purity, in happiness. Good men are holy in a finite degree, and they pray, and plan, and labor, to extend holiness. God is holy in an infinite degree, and he purposes universal holiness. Will he then ever place any of us where we cannot be holy,
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but must lie down in depravity, in corruption, in sin, forever and ever? Mr. Lewis affirms he will thus dispose of millions of mankind. But that is impossible, as God is a holy being. Here is a man, who, because his chil- dren are disobedient, digs a dungeon, chains them in its darkness, and feeds them on bread and water. But this is not enough. He enters that dungeon morning, noon and night, and beats them half to death. He continues this barbarous treatment for days, weeks, months, years, yea, as long as they live. Would you call that the work of holiness ? But God, it is said, will deal infinitely worse than that inhuman wretch.
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