USA > Ohio > Twenty-five years in the West > Part 5
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Three vitally important truths, then, were revealed to mankind in the morning of creation. Ist. Punishment for transgression is certain. 2d. It is immediate. 3d.
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Sin and its results are temporary. It is the Purpose and Promise of God that the Seed of the woman shall make an end of sin, and thus bless all mankind.
As soon as Mr. Campbell's objections were disposed of, a Presbyterian minister, Dr. Thomas, spent half an hour in trying to prove that countless millions of Adam's race would be the victims of Almighty wrath, world with- out end. When I got through with his "reasons" it was near midnight. The congregation was large, and so deeply interested that nearly all remained till that late hour. The next Sunday I delivered two discourses in the Snow Settlement, to immense assemblies. The meetings were held in a grove, and a wagon was my pul- pit. In Brookville I also spoke to the people. Father St. John, a venerable man, resided there, and for many years had occasionally dispensed the word of life. His silvery locks are now in the grave, but he, I trust, is with God. Spent several days in West Union, and though I told the people that God was their Father, Friend and Benefactor, some treated me with bitter malignity - threatened to drive me out of town, and even to horse- whip me. Since then a better spirit has prevailed. There is now a church and meeting-house in or near that place. Let not the reformer despair if his mission is rejected ; for,
"Truth crushed to earth will rise again, The eternal years of God are hers."
Spent a Sunday in Connersville ; preached twice, and heard John O'Kane, a noted minister among the Disci- ples, once. He has since then, held several oral debates with our ministers. Not knowing much about the faith of his sect, I asked him the following questions, and re- ceived the subjoined answers :
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M. " What must we do to be saved ? "
O'K. " Believe in Christ, be baptized and repent of our sins."
M. "What do you mean by baptism ? "
O'K. " Immersion in water."
M. "Do you mean to say no one can be saved without immersion ? "
O'K. "There is no promise any can."
M. "That is not answering my question. Do you contend there is no salvation without water baptism."
O'K. "The New Testament gives no assurance a soul can be redeemed without baptism."
M. "But what is YOUR opinion ?"
O' K. "No matter what my opinion may be."
M. " Can a heathen be saved without baptism ?"
O'K. "I have nothing to do with heathen."
M. "Cannot children, dying in childhood, be saved without baptism ?"
O'K. " Yes."
M. "Then you admit one third of mankind are saved without baptism. But you just said baptism is a condi- tion of salvation, and you had no evidence a soul .could be saved without complying with that condition. Your system contradicts itself. If God can save one third of mankind without baptism, can he not save the remain- ing two-thirds without baptism?"
O' K " I have no evidence he will."
Since this conversation with Mr. O'Kane, I have often come in contact with members of his denom- ination, and they all contradict themselves as he did. They all assert that water baptism is a condition of salvation, without any qualification or exception. But after having laid down that platform, ask them if the
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salvation of children depends on being baptized, and they will say, nay. Ask, if the heathen can be saved without baptism, and they will give an evasive answer.
Spoke in several towns on the National road, between Richmond and Indianapolis. In the latter place, the capital of Indiana, I delivered several discourses in the Court-house, but found only two families of the liberal faith. A. Longley was doing business in town, and preaching in the neighboring villages on Sundays. He is a worthy man, and a devout Christian. He has been in the ministry about forty years. My horse being lame, a. friend furnished a colt that had never been rode in its stead; but I soon broke him, and he carried me on my mission very pleasantly. When I returned him, five months afterwards, he jumped with delight on coming in sight of his old home. I love a horse, love to ride and take care of him. He is a noble animal, and merits kind treatment from man. But he is often savagely abused. I always want to kick the fellow, who ill treats a horse. He has a bad heart.
I lectured in Greencastle several days. A Methodist clergyman, desiring to know more about our faith, ques- tioned me thus :
C. "Do you believe in the Trinity ? "
M. "No; I believe in one God, and no more."
C. " What do you think of the person of Christ ? "
M. " He was a created, subordinate and dependent being; the Son of God, the Son of man."
C. "For how many did he die ? "
M."He tasted death for every man, -' Gave himself a ransom for all.'"
C. " Did he make a vicarious atonement ? "
M. "No. He came to teach that God is our Father,
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Judge and Savior: that we are immortal beings; that we shall live forever, and that we should love God and our fellow men."
C. " But did he not come to reconcile God to the world ? "
M. " It was the mission of Jesus to reconcile the world to God, by the influence of truth, and his own noble example. God is right, we are often wrong, and Jesus preached, lived and died, to advance us in all things pure and good - to make us Godlike, hence it is said, 'God is in Christ reconciling the world to him- self.'"
C. "Do you believe in experimental religion ? "
M. " Religion is not an abstraction, a speculation, but a reality, something to be known, felt, experienced ; it is a life."
C. " Do you believe in conversion ? "
M. " Yes ; conversion from error to truth, from sin to holiness, from depravity to purity, from a disloyal to a loyal life. But this conversion begins, progresses and is consummated, in harmony with the laws of the mind. It is as natural a process as the growth of the body."
C. " Do you believe in a hell ? "
M. "The word hell in the Bible has several distinct significations. Ist. It often means grave. 2d. Temporal destruction. 3d. Moral degradation. 4th. The state of the dead. But hell in no sense is endless in dura- tion."
C. " Do you believe in a general judgment ? "
M. " In a general and everlasting judgment. All are now judged by the eternal laws of God, and we rise or fall, are happy or miserable, as we obey or disobey them. This judgment is everlasting. Through all time, and
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through all eternity, happiness will result from obeying the laws of God, and misery from disobeying them. Entering the spirit world, will not change our nature, and the laws of the Creator are the same there as here."
C. "But do you not believe in a day of judgment ? "
M. "Yes ; in a day, and in days of judgment. Judg- ment commenced six thousand years ago, and it is not yet ended. 'All God's ways are judgment,' the Bible teaches us. Particular calamities befalling nations and cities, are called judgment days. The gospel dispensa- tion is termed a judgment day."
C. " But do you not believe in a judgment day at the end of time, when the immortal destiny of each of Adam's race will be immutably fixed for eternal weal or woe ? "
M. " No, sir; I can find no reason, or philosophy, or scripture for such a notion. The destiny of each indi- vidual will not be determined at the end of time, but it was determined in the purpose of God from all eternity. Man is immortal, and is destined to become more and more Godlike, intellectually and morally, as the eternal ages roll along."
C. " Are wicked men punished ? "
M. "In the language of the Bible, I believe, 'He that doeth wrong shall receive for the wrong he hath done and there is no respect of person.' 'Though hand join in hand, the wicked shall not go unpunished.' 'God is not mocked; whatsoever a man soweth, that shall he also reap. He that soweth to the flesh, shall of the flesh reap corruption. "
C "You deny, though, everlasting punishment."
M. " I believe in everlasting punishment in the Bible sense of the word, but not in the present popular sense.
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Punishment is as lasting as sin ; but the Bible no where teaches that sin and wrong are immortal."
C. " How long do you suppose punishment will con- tinue ? "
M. " If you will tell me how long men will be corrupt, earthy, sensual, I will tell you how long they will suffer."
C. " Do you think that in the other world all will be equally happy? "
M. " There is, doubtless, different degrees of purity, virtue and happiness, on the other side of the grave. There must be a moral connection between this life and the life to come. As we end here we begin there. Char- acter belongs to the soul, and the death of the body does not make a wise man of a fool, or a saint of a sinner." C. " Do you believe in the resurrection of the body ?"
M. " I believe in the resurrection of man, the man that now lives, thinks, acts, but not of the body - these bones and muscles, this flesh and blood. This body connects man with the material world, but when he withdraws from this outer sphere, and lives wholly in the interior world, he has no further use of this physical frame."
C. " Where is heaven ? "
M. " Heaven is not a place, but a condition- a condi- tion of wisdom, purity, holiness. There is a difference between heaven and the spirit world. The latter is a place-it may be boundless space. Men may exist in that world without knowing much of heaven, as they exist in this world without much heavenly mindedness."
C. " Well, you entertain curious views. I do not see how you reconcile them with the Bible."
I journeyed on to Terre Haute, where I delivered several discourses. This was then a very pleasant vil- lage, and is now a large and flourishing city. Its spa-
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cious streets, flanked by trees, shrubbery, lawns, flower gardens and elegant dwellings, give it a charming appear- ance. It stands on the east bank of the Wabash river. and on the margin of a rich and beautiful prairie. Sub- sequently a church was organized, and a meeting-house built. I rode to Vincennes, seventy miles down the river, and preached in several villages and neighborhoods, in not one of which the doctrine of the Restitution had before been proclaimed. The people generally attended my meetings, but found only few believers in the Great Salvation.
Returned to Terre Haute; then went up the Wabash. river, and spoke in Clinton, Eugene, Perrysville, Coving- ton, Attica and West Point, places I have often since visited. The principles I advocated were new to most of the people in the Wabash Valley, where I was travel- ing. There was only here and there one who knew any- thing of our faith. "Why," said a man, "you do not believe in the scriptures, do you ?" When informed that I did, he was much astonished; and was perfectly amazed when told that I found my faith in the Good Book. "I don't know what you preach for," said he. " if all will be saved; and as to praying, of course, you don't pray."
I spent one month in Lafayette and Dayton, places seven miles apart. A Methodist clergyman by the name of Smith attended my first meeting in Lafayette, and gave notice at the close, that he should reply in the even- ing, and invited me to attend, and to reply to him if I should see proper. We had a lively time that evening. Each spoke three or four times, but I was not satisfied with my defense. I considered it a failure though my friends seemed to think I did well. Mr. Smith was a
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pretty sharp man, an experienced preacher, and accus- tomed to speaking without preparation. He knew he had the advantage, and so followed mne up for several Sabbaths, evidently determined to drive me out of the country, or shut my mouth. We had five distinct en- counters, and in the outcome he got the worst of it, for he spent his strength in the beginning of the contest, while I grew stronger as the discussion progressed. Two years after, I located in Lafayette, organized a church, and commenced the publication of the Christian Teacher ; and several years after, a meeting-house was erected. In the interim of the discussions with Mr. Smith I preached in Dayton. Here a school teacher tried two or three times to demolish me, but I survived his attacks. Found some excellent friends in this place. During my visit there a church was formed, and a few years after a temple was erected.
Preaching, debating, conversing, visiting and riding, occupied nearly all my time, so that what reading I did was chiefly in the saddle. If I had five or fifty miles to go I would read to the end of the ride. Would pass travelers and farm-houses unnoticed. I recollect after spending a day in thus riding, of putting up at a farm- house for the night. Told the good woman I wanted no meat, tea or coffee for supper. " What do you want ?" said she with amazement. "A little bread and milk, if you please, and a whole candle, as I wish to write this evening." The candle, a pig's face, a cold hoe-cake, and a bowl of sour milk were furnished. She went to the neighboring village, Martinsville, and reported there was a crazy man at her house.
Proceeding on my journey with book in hand, I rode to Logansport, where I lectured twice. Have been there
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often since. We have now a meeting-house in this pleas- ant and flourishing town, built by a bequest of Colonel Pollard, who for many years was a prominent merchant of the place. He will long be remembered with grati- tude for his noble gift. Though dead he yet speaks. Men of wealth, in disposing of their possessions, would do well to remember religious societies, benevolent and literary institutions, and those tried and faithful men who have grown gray in the service of humanity. Such men devote their time and talent to the world, and old age often finds them poor in this world's goods. Let the rich, when dying, consider them, and the cause for which they have given their all.
Near Plymouth were congregated six hundred Potta- wattamie Indians, preliminary to removal to the distant West. Spent several hours with them. Asked the chief where they were going. " I don't know." "Do you wish. to remain here?" "Oh yes, oh yes. I leave the bones of my fathers here; but where will my bones, and those of my children, be laid? No matter, no matter. The Indians are doomed." A father and mother buried their child with their own hands. Not a word was uttered, not a tear was shed. "Lo, the poor Indian !" In a few more years the sun will rise on the last original owner of our national domain. Our swords and our vices have been doing their work of death ever since the Indians welcomed the Pilgrims on Plymouth Rock, and they are rising in judgment and condemning us. A sub- jugated people must either blend with their conquerors or be annihilated. The Indians will not unite with us, and destruction is their doom. The weak, if they at- tempt to stand alone, fall. Their only chance of salva- tion is in alliance with the strong.
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Lectured in Laporte and Door Village, then proceeded to Michigan City, where I also held meetings. Also spoke in South Bend. A Presbyterian clergyman opened his battery on me from his pulpit, which has been called the coward's castle. He said Universalism is false for the following reasons: Ist, It conflicts with the justice of God; 2d, With the mercy of God; 3d, With the love of God; 4th, With reason; 5th, With sound philosophy ; 6th, With the law of God ; 7th, With the gospel of Jesus Christ ; 8th, With the Bible doctrine of sin. 9th, It contra- dicts the Bible doctrine of punishment; 10th, Of faith; 11 th, Of rewards; 12th, Of heaven ; 13th, Of hell. 14th, Because it is a new doctrine; 15th, Is the devil's doctrine; 16th, Is a wicked doctrine; 17th, A licentious doctrine ; 18th, Wicked men and devils preach it. I replied to his long tirade. Our people now have a church, a meeting-house, and a settled minister in South Bend. There is also a church and meeting-house four miles from there, at Mount Pleasant.
I pursued my weary way, on horseback, to Chicago, through swamps and over sand ridges - fighting mos- quitoes, fleas, gnats and bedbugs. I used to think in those days that the region between Michigan City and Chicago was abandoned in disgust ere it was half fin- ished. And the few inhabitants on the route were on a par with the country - about half made up. They lived in a wretched manner in log cabins on sand ridges, sur- rounded by swamps and stagnant pools. Spent three weeks in Chicago, and preached three Sabbaths in an old Court-house to large congregations. Chicago then contained about five thousand inhabitants, and was a hard looking place. There were no bridges across the river, no paved streets, no railroads, but little business,
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and its citizens did not dream of the splendid career awaiting their humble town. I found some devoted friends of our cause, but there was no organization, and they had never held regular meetings. While there, I visited most of the Universalist families, was urged to settle in Chicago, but told my friends it was my mission " to go into all the world and preach the gospel to every creature."
Leaving Chicago, I turned my horse towards Cincin- nati; passed through Logansport, Lafayette, and Indianapolis. I would ride all day and deliver a long discourse at night. Reached Cincinnati in December, after an absence of six months; during that time traveled twelve hundred miles - all on horseback - delivered one hundred and ten discourses, and received for compensation. one hundred and fifty dollars
CHAPTER V.
During the years 1839 and 1840 I made my head-quar- ters near Cincinnati, at the house of Robert Cary. Mr. C. had a pleasant home, a fine farm, and an interesting family. His wife was dead ; and the family consisted of himself and six children - Susan, Alice, Phœbe, Almina, and two sons - their names I forget. The father and daughters have joined the wife and mother in the heav- enly land.
Phœbe, when I was first with the family, was about fourteen years old, and full of sarcasm and wit, for which she was in after years so famous. She did not attend school while I was in the family, but was studious in her habits. She was the picture of health, " and assisted her sisters in their daily duties.
Alice was a queenly looking girl, eighteen years old, and in the bloom and vigor of youth. She was thought- ful, studious, talked but little, and was rather reserved in her manners. Her smile was irresistibly winning, but her frown terrible-black as a thunder cloud. I never saw but one of her terrible frowns, and that was enough for one life-time; but happily I was not the subject of it. When in a playful mood, she abound- ed with fun and frolic, but was often silent and gloomy, though always kind and courteous. The situation at home tended to deepen the shadow on her sensitive heart. The father had married a second wife so unlike the girls in thought, taste, and aspiration, they would not live in the same house with her, and so the mother-in-
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law resided, when I was in the family, at her own house in Cincinnati, and the girls remained at the home- stead. The father spent most of his time with his chil- dren. A judicious woman would have had no trouble with the girls, but she was so unlike their sainted moth- er, whom they all well remembered, they could not en- dure her. This family trouble brought much sorrow to Alice's heart, and to get away from it was probably one reason why she and Phoebe went to New York.
Alice published in those days most of her poetical ef- fusions in the Star in the West, then issued by J. A. Gur- ley. George Rogers, who resided in Cincinnati, and an intimate friend of the family, published a long criticism in the Star on Alice's poems, but as he had not a quarter of the poetical talent Alice had, he did her great injus- tice. This fired Alice, and she wrote a reply, but it was never published. She would not let me see it, but Susan said it was all pepper. A girl in the neighborhood mali- ciously reported that another person was the real author of Alice's poems, which made her intensely indignant, and she resolved to give the offender a piece of her mind. face to face, but I prevailed on Alice to say nothing to her about the matter.
Soon after Alice's death, I wrote to Phobe for a pho- tograph of her departed sister and received the following note :
" New York, May 16th, 1871.
My Dear Mr. Manford : - I have to ask pardon for my long delay in answering your very kind letter to me. The simple reason is this : I have no picture of Alice that at all represents her. The best one is that in her volume called " Ballads, Lyrics, and Hymns, " published by Hurd and Houghton. The Ladies' Repository will have an en- graving in the July number, which you will, of course, see.
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and which, I hope, will be better than anything I have.
I have by no means forgotten the old times to which you refer ; they are much fresher in my mind than in yours. You must have seen great changes as well as I, but none I hope so sad. Nevertheless my faith and hope do not fail me. Very respectfully yours, Phobe Cary.
The best picture I have seen of Alice is an oil paint- ing by Miss Penniman of Chicago, which hangs in my parlor. And by its side is a painting of Phœbe by the same artist. They, probably, are the only portraits on canvas there are of those gifted women. That of Alice, specially, is very life-like.
Since the death of the two sisters, a Memoir of them has been published by Mrs. M. C. Ames, their intimate friend, which I, at this writing, have not had the oppor- tunity of perusing. The Buchtel College, in Akron, Ohio, has done itself the honor to call one of its associations, the Cary Society, in memory of those talented women.
In a few days after returning from Chicago, I com- menced a journey through Ohio on my ever faithful horse. Lectured in Mason on temperance. The blasting effects of rum drinking are seen and known of all men, but I thank God that neither my body or my soul was ever polluted by a glass of distilled liquor. Cannot distinguish the different kinds of spirits, and have no inclination to know more about them. Rum selling, and rum drinking, are abominations that make desolate the hearts and homes of multitudes; and it is amazing that sensible men will rush headlong to destruction with the bottle in their hands and their eyes wide open. The guilty parties in this wretched business are, Ist, The manufacturers; 2d, The sellers; 3d, The drinkers ; 4th, The authorities that license the traffic; 5th, The com-
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munities who empower the authorities to license. Most of the people, then, are guilty, and all suffer more or less, directly or indirectly. But let the friends of temperance labor in season and out of season, to reform the people, and banish the curse from the land. Their noble work will not be in vain; God will crown it with success. I also delivered several sermons near Edwardsville. Gen- eral Baldwin resided near there- a reliable friend of liberal principles. He was an intelligent and influential man, and devoted to our cause. He was one of the earliest friends of Universalism in Southern Ohio. Al- though a layman he often spoke publicly in its defense. Subsequently he moved to Illinois; but he carried his religion and zeal with him. He died full of years, and went down to an honored grave.
Spoke in Columbus on religion, also against the death penalty. It is wrong for an individual to kill a man; it is wrong for a state to kill a man. But taking of life is sometimes justifiable. Is this a contradiction ? A wretch enters my house, and attempts to murder my family. Either he must be disabled, or he will kill the whole household. In attempting to disable him I take his life. Am I not justified, though I have violated the command, "Thou shalt not kill?" An army in marching through the land, takes provision for man and beast, without the owners permission. Are they not justified, though they have violated the command, "Thou shalt not steal ?" A vessel enters a port laden with food ; the inhabitants are starving, but the owner refuses to sell or give to the starving citizens. Are they not justified in helping themselves, though in doing so they commit theft ? They must either steal or die; and of the two evils they choose the least. It is wrong to steal, but it is a greater wrong
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to die if one can avoid it. So it is wrong to kill a man, but a greater wrong is committed when an assassin kills . an innocent man. But when the murderer is in custody the safety of no one requires that his life be taken. Put him in prison and keep him there till he can with safety be liberated, and if he never reforms, keep him for life.
The world's mode of dealing with offenders is radi- cally wrong; there is much of the leaven of vengeance in it. They should be treated as morally insane, rather than as criminals. Our penitentiaries should be con- verted into moral asylums, and transgressors should be put there, and retained there, till well qualified persons, who scrutinize their conduct daily, pronounce them
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