CHAPTER V.

Immediately on obtaining my claim, brethren had sought me out and made my acquaintance, and soon it appeared that there were enough Disciples in the settlement to const.i.tute a church. But the times were stormy, and we delayed making any movement in that direction. It had now come to be the month of June. There had been refreshing showers. The singing birds had come, and the bright sunshine. The prairie had put on its royal robes, the forest its richest garments, and the people had become impatient with their long isolation from religious meetings. The Lord's day was almost ceasing to be the Lord's day to them, and they demanded a sermon. We, therefore, came together in the timbered bottoms of Caleb May's claim, on the banks of the Stranger Creek. The gathering was primitive and peculiar, like the gathering at a Western camp-meeting--footmen, and men and women on horseback, and whole families in two-horse lumber wagons. Some were dressed in Kentucky-jeans, and some in broadcloth; there were smooth-shaven men and bearded men; there were hats and bonnets of every form and fashion; all were dressed in such ways as best suited their convenience or necessities. In this crowd were those that, as the years should go by, were destined to grow in wealth, in understanding, in popularity and high position, and they should be known as the first in the land.

The singing was not in the highest style of the musical art, but it was hearty and sincere.

Looking up at the thick branches of the spreading elms above our heads I said:

MY FRIENDS AND FELLOW CITIZENS:--I have never seen trees clothed with leaves of so rich a green as the trees above our heads, I have never seen prairies robed in richer verdure than the prairies around us.

Since the year of 1832, it has been known that what is called the "Platte Purchase," in Missouri, is the garden spot of the West; and now it is apparent that we have here on the west side of the Missouri River what is the exact counterpart of the Platte Purchase on the east side. It is the same in genial suns, refreshing rains, and unequalled fertility of soil. It is, moreover, true that, owing to the peculiar circ.u.mstances under which this Territory will be settled we shall have a population inferior to no population on the face of the earth.

After the deluge was past, G.o.d promised enlargement to the sons of j.a.pheth. "G.o.d shall enlarge j.a.pheth, and he shall dwell in the tents of Shem;" and more than 3,000 years the sons of j.a.pheth have been fulfilling their destiny. They came originally from the mountain regions around Mount Ararat, and moving westward, they have filled all Europe; and these tribes coming from the east have created the modern European nations. The last and westernmost settlement was made on the island of Great Britain, and here they were stopped from further progress by the Atlantic Ocean; and here, after many generations of war, they coalesced and mingled their blood together, and thus became the British nation; and thus out of the commingling of the blood of the most enterprising races that came out of the loins of j.a.pheth has grown that nation, that in all lands has vindicated its right to be known as the foremost nation of the world.

Christopher Columbus discovered America, and now new causes began to operate that called for the planting of new colonies here in America. Martin Luther a.s.serted the right of a man to stand immediately in the presence of the Lord, to be answerable directly to the Lord, and to confess his sins to the Lord alone, and from the Lord to receive pardon, without the intervention of any pope, priest, or ghostly mediator. This was counted by the Catholic Church a horrible blasphemy, and the Diet of Worms was called, and Luther was commanded to appear before it and recant. Presiding over this Diet was Charles V., Emperor of Germany; here were Electors, Princes and crowned heads, popish priests, bishops and cardinals, together with the princ.i.p.al n.o.bility of Catholic Europe--these all came together to compel the recantation of Friar Martin Luther. But Luther said; "Unless I be convinced by Scripture and reason, I neither can nor dare retract anything for my conscience is a captive to G.o.d's Word, and it is neither safe nor right to go against conscience," and a great mult.i.tude of men in Germany, France, Switzerland, and Great Britain stood beside Luther and protested that they were amenable to the Lord alone, and that they could do nothing against conscience. But these Protestant governments stopped midway between popery and Protestantism; for each of these nations, while renouncing the Pope of Rome, a.s.sumed that it was the business of the king to instruct the people what to believe; and so instead of having one pope they had many popes, consequently many Protestant sects; and these took the place of that one apostolic church originally established by the apostles. Notwithstanding, there were some, in all lands that remained steadfast to the principle enunciated by Martin Luther: "Unless I be convinced by Scripture and reason, I neither can nor dare retract"; and so it came to pa.s.s that there were Protestant persecutions as well as Catholic persecutions; and so also it came to pa.s.s that men became wearied with this intolerance, and determined to seek beyond the Atlantic Ocean a place where they could worship G.o.d according to the dictates of their own consciences, with none to molest them or make them afraid. It was for such cause that the Puritans settled in New England, the Quakers in New Jersey and Pennsylvania, the Scotch and Irish Presbyterians in North Carolina; and it was for this cause that the French Huguenots, driven out of France by the French king, came to South Carolina. The most notable cause that induced the planting of the thirteen original colonies here in North America was religious persecution in the Old World. And as the oak grows out of the acorn, so out of these colonies has grown this nation of which we are so proud.

Great Britain became more Lutheran than Germany, the native land of Luther, and G.o.d lifted the British nation up to become the chiefest nation of the world; the United States of North America became more Lutheran than Great Britain, and the eyes of the world are fixed on us in admiration and astonishment. G.o.d blessed the house of Obededom, and all that he had, because the ark of G.o.d was in it.

But there are spots on the sun, and there are exceeding blemishes in our Protestantism, notwithstanding the fact that the glory of the American people has grown out of it.

The image that Nebuchadnezzar saw in his dream had feet and toes, part of iron and part of potter's clay, partly strong and partly broken. So it is with our Protestant sectarianism, and because of it we are partly strong and partly broken. Compare the Protestant United States with Catholic Mexico, or compare Protestant Great Britain with Catholic Spain, and compared with these nations we have the strength of iron, but judged by our sectarianism we have the weakness of miry clay.

My friends and fellow citizens, I have the honor to represent to you a people that have said we will go back to that order of things originally established by Jesus and the apostles--we will make no vow of loyalty to any but Jesus, and we will have no bond of union save the testimonies and commandments of the Lord as given to us by the Lord himself and the holy apostles. Out of this we hope may grow such a union of G.o.d's people as Jesus prayed for when he prayed that all Christians might be one. We are striving for such an order of things that Protestants may present a united front against the world, the flesh and the devil, and against all disloyalty to Jesus.

To this appeal men often make reply: "We can not break loose from our religious surroundings, dear to us through life-long and most tender a.s.sociations." But, my friends, this objection can have no weight with this audience, a.s.sembled here on this glorious Lord's day, and on this our first religious meeting. Here we have already broken loose from these a.s.sociations. These ties, how dear so ever to us, we have already sundered. The people with whom we once met, and with whom we once took sweet counsel, the churches in which we once worshiped, shall know us no more forever. Here we are free to act, and to correct the mistakes that have been unwittingly made by the churches with which we have formerly been connected, just as our American fathers were free to frame a better government than the government of the nations out of which they came.

May I not appeal to you, my friends, and say you owe it to yourselves, you owe it to Christians in every land, you owe it to your Lord, you owe it to the future State of Kansas, to so act as to free the Christian profession from the trammels that have hindered its progress and glory ever since the days when our divisions began. If Protestantism seas done so much in spite of all its divisions, what will it not do if these hindrances are taken out of the way?

Kansas is certainly predestinated to be a great State. The fertility of its soil, the healthfulness of its atmosphere, and the fact that its population is to be made up from the bravest, most daring and most enterprising men in the nation, all look in this direction; you ought, then, my friends, to see to it that as far as your influence may go its religion shall be nothing less than primitive and apostolic Christianity.

In ascertaining what is primitive and apostolic Christianity, we shall pay supreme respect to the time when the old or Jewish dispensation came to an end, and when the new or Christian dispensation began. The first, or Jewish dispensation, Jesus took out of the way, nailing it to the cross. The second, or Christian dispensation, began after Jesus arose from the dead and ascended up on high, far above the thrones, dominions, princ.i.p.alities and powers of the world of light, and became the Head over all things to the church. This was the proposition with which Peter closed his sermon on the day of Pentecost: "Therefore let all the house of Israel know a.s.suredly, that G.o.d hath made that same Jesus, whom ye have crucified, both Lord and Christ." To this agree the words of Jesus after his resurrection, as recorded in the close of Matthew's gospel: "All authority is given to me in heaven and in earth. Go ye, therefore, and disciple all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit."

Luke records some things which Matthew does not record: "Thus it is written, and thus it behooved the Messiah to suffer, and to rise from the dead the third day: and that repentance and remission of sins might be preached in his name among all nations, beginning at Jerusalem; and ye are witnesses of these things." But Mark records some things that neither Matthew nor Luke have recorded: "Go ye into all the, world and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be d.a.m.ned." In carrying out this commission, thus recorded by these three evangelists, if we find an ignorant pagan that knows nothing of Jesus we shall say to him, as Paul said to the Philippian jailer, ignorant pagan that he was: "Believe on the Lord Jesus Christ and thou shalt be saved and thy house."

But if we find men who already believe, as did the three thousand who were pierced in the heart on the day of Pentecost, we shall say to them, as Peter did: "Repent and be baptized every one of you in the name of Jesus Christ for remission of sins, and you shall receive the gift of the Holy Spirit." If, however, we find a man that not only believes, but is a penitent believer, such as Saul of Tarsus was when Ananias found him, we shall say, as Ananias said: "And now why tarriest thou? Arise and be baptized, and wash away thy sins, calling on the name of the Lord."

In all this there is nothing human, nothing schismatical.

All can accept it who are willing to accept the Word of the Lord. In the baptism we administer, we will give no cause for schism: it shall be a burial, and this, so far as the action of baptism is concerned, will meet the conscience of the Greek Church, the Roman Catholic Church, and of all Protestant churches.

Do not, my friends, attempt to turn aside this appeal which I now make to you with a laugh or a sneer. This is the Lord's word, and the word of the Lord is not to be put aside with a sneer. Do not scoff at this as a water of salvation. You certainly will not scoff at the word of the Lord.

And now, my friends, will you not demean yourselves worthy of the high place that G.o.d has given you? Adam and Eve carried in their hands the weal or woe of the unnumbered millions of their children that should come after them.

Abraham, because of his great faith and because of his high integrity, sent down a blessing upon his fleshly seed for fifty generations; and for the same cause was const.i.tuted the spiritual father of a spiritual seed as numerous as the stars of heaven or as the sand upon the seash.o.r.e. A few Galileean fishermen have filled the world with the glory of the Lord. Luther drove back the darkness of the dark ages and has filled the world with the light of G.o.d's Word. And now, my friends, you are laying the foundations of many generations, and will you not take heed how these foundations are laid? Can you repent if you take G.o.d at his word and do as did the apostles and the primitive Christians?

CHAPTER VI.

That sermon was preached almost thirty-three years ago. It was an extemporaneous discourse, and no notes were preserved. Nevertheless, there were circ.u.mstances attending its delivery, that have indelibly impressed its leading points on the memory of the writer.

S. J. H. Snyder was a Lutheran from Pennsylvania, and at that time was a resident of Atchison county. He had traveled to see the world, and was a writer of books. He heard the sermon, and was greatly taken with it. He wrote out a report of it, and handed his report to me for criticism and correction. He intended to send it for publication to a paper in Pennsylvania. I said to him that his report left out the most essential and vital part of the sermon, and proposed myself to write out an abstract of it for his use. This I did, but my friend Mr. Snyder concluded: "This is a hard saying, who can hear it?" He was not willing to be counted unsound in the faith by his brethren in Pennsylvania, and forwarded the original ma.n.u.script.

There were also in the audience two young gentlemen, recently come from the New England States to seek their fortune. They were just of that age to think that what they did not know, or at least what the people of New England did not know, was not worth knowing. Such a meeting in the open air; such an audience, in which the dress of every man and woman was got up according to their own notions, and that, too, without consulting Mrs. Grundy; _such a preacher! and such a sermon_! Certainly these all were new to them, and did not command their highest admiration. These young gentlemen kept up a sort of running commentary between themselves, on what they saw going on, until, becoming tired of their misbehavior, I turned and said to them in effect: "Young gentlemen, you profess to be men of good breeding, and it is understood that well-bred people will behave themselves in meeting." They were very angry, and one of them wrote me a saucy letter about it. But finding little sympathy in the settlement, they went to Atchison, and there they found abundant sympathy and open ears to hear. A man who was a preacher, and a p.r.o.nounced free State man, had come from Illinois and had settled on the Stranger Creek; and who could tell the mischief he might do to his brethren who were squatters from Missouri? When these same New England gentlemen were in their turn stripped of all they were worth by the "Border Ruffians" it changed their feelings toward their free State brethren "mightily."

And now that feeling of dissatisfaction that had been all along festering in the hearts of the people, began to come to the surface. An inside view would have revealed a perpetual murmur of discontent. The Territorial Legislature was now in session, and doing its work, and copies of the laws they had enacted were coming into circulation. No legislature in America had ever been elected as they had been, and we have already learned what a thrill of horror and pain this caused in the hearts of the squatters. It would have been a dictate of the most obvious common sense that a body of men whose claim to be a Territorial Legislature rested on such a basis should proceed with the utmost moderation. But they were intoxicated with success. It is an old and a wise saw, that whom the G.o.ds wish to destroy they first deprive of their reason, and these men were smitten with judicial blindness. No slave State had ever enacted such savage and b.l.o.o.d.y laws--laws of such barbarous and inhuman severity, for the protection of slave property.

And now the people were reading copies of these laws, and nothing could long suppress the evidences of discontent. The following editorial is also copied from the _Squatter Sovereign_:

WATCH THE ABOLITIONISTS.

Circ.u.mstances have transpired within a few weeks past, in this neighborhood, which place beyond a doubt the existence of an organized band of Abolitionists in our midst. We counsel our friends who have slave property to keep a sharp lookout, lest their valuable slaves may be induced to commit acts which might, jeopardize their lives.

Mr. Grafton Thoma.s.son lost a valuable negro a week ago, and we have not the least doubt that she was persuaded by one of this lawless gang to destroy herself rather than remain in slavery. In fact, one of this gang was heard to remark that she did perfectly right in drowning herself, and just what he would have done, or what every negro who is held in bondage should do. We ask, Shall a man expressing such sentiments be permitted to reside in our midst? Be permitted to run at large among our slaves, sowing the seeds of discord and discontent, jeopardizing our lives and property?

In another instance we hear of a servant being tampered with, and induced to believe that she was illegally held in bondage; since which time she has been unruly, and shows evidence of discontent. Such is the effect produced by permitting the _convicts_ and _criminals_ of the Eastern cities shipped out here by the aid societies to reside in our midst.

The depredations of this fanatical sect do not stop here.

Their crimes are more numerous and their acts more bold.

It is well known that on Independence and Walnut Creeks, within a few miles of this place, a great number of free slaves and Abolitionists are settled whose thieving propensities are well known. We honestly believe that an organized band of these outlaws exists, whose objects are pecuniary gain and spite, to rob us of our property, drive off our cattle and horses, incite our slaves to rebellion, and, when opportunity afford them facilities for escaping, to aid them.

Within a short time about one hundred and fifty head of cattle have been stolen from this neighborhood, driven off, and sold. Eight or nine horses and several mules have been taken out of the emigrants' camp, driven to parts unknown, and the money is now jingling in the pockets of the Abolitionists. Occurrences of this kind were never before known in this neighborhood, and prior to the shipment of the _filth_ and _sc.u.m_ of the Eastern cities our property was secure and our slaves were contented and happy.

The enormity of these offenses, and the great loss of property, should open the eyes of our citizens to their true situation. We can not feel safe while the air of Kansas is polluted with the breath of a single Free-soiler. We are not safe, and self-preservation requires the total extermination of this set. Let us act immediately, and with such decision as will convince these desperadoes that it is our fixed determination to keep their feet from polluting the soil of Kansas.

We published in a former chapter the letter of recommendation this same Robert S. Kelley had written, certifying to the good behavior of the people of the county, and the facts of the case were not altered now; save and only this, that a black woman, the slave of Grafton Thoma.s.son, had drowned herself. This said Thoma.s.son was a drinking man, and when in drink was desperate and dangerous. What pa.s.sed between this man, when intoxicated, and this slave woman the public have never been informed. An altercation grew out of this between Thoma.s.son and J. W. B. Kelly, Esq., a young lawyer from Cincinnati, in which Thoma.s.son, a great big bully, flogged Kelly, who was a small man, of slender build, and weak in body. A public meeting was called, in which resolutions were adopted praising this big bully for flogging this weak and helpless man; and then this Kelly was ordered to leave, and was not seen in Kansas afterwards. Beyond this, if there was any of this high-handed stealing and robbery we never heard anything of it afterwards.

During the month of July, an event occurred destined to have lasting influence on the Christian cause in Northeastern Kansas. A church was organized at Mt. Pleasant. It is now known as the Round Prairie Church.

This church, after pa.s.sing through varied fortunes, has finally issued in being one of the best and most active churches in Kansas. The last act in his public ministry was the organizing of this church by Elder Duke Young, father of Judge William Young. Duke Young was one of the pioneer preachers of Western Missouri. When in his manhood's prime he was abundant in labors, and though he was without any scholastic attainments he had a keen mother wit, good sense, and good natural gifts as a public speaker; and, working in poverty, exposure, hardship, misrepresentation, and implacable opposition, he was one of the men that laid the foundations of the cause in Western Missouri. Becoming old, he came with his son, William Young, to Kansas, and after organizing the church at Mt. Pleasant, he failed in health, and ceased his work in the ministry.

Connected with this church was Numeris Humber. Bro. Humber and his wife were among the excellent of the earth. Sister Humber was a matronly woman, comely in person, greatly beloved, and a queen of song. When D.

S. Burnett afterwards held a protracted meeting at this place, it was the songs of Sister Humber and Stephen Sales, as much as the preaching of D. S. Burnett, that made the meeting a wonderful success, and one long to be remembered. Bro. Humber and Bro. Young were slave-holders.

Bro. Humber was also an emanc.i.p.ationist in his views of slave-holding, and often said that if a position could be secured suitable for emanc.i.p.ated slaves he would gladly set his slaves free. When at last they were made free by the results of the war, and went to Leavenworth to live, it was always a burden on Bro. Humber's heart to watch over them, and try and save them from the temptations that were laid for their feet in that wicked city.

It will be readily seen that no scandal would be created in Atchison by organizing a church at Mt. Pleasant with such men to take the lead in it.

CHAPTER VII.

It was now the middle of August. My cabin was completed, and I was ready to go back and bring Mrs. Butler and the children to Kansas. Bro.

Elliott accompanied me to Atchison, where I intended to take a steamboat to St. Louis, thence going up the Illinois River to Fulton county, Illinois, where Mrs. Butler had been stopping with her sister.

The things that had been happening in the Territory had been so strange and unheard of, and the threats of the _Squatter Sovereign_ had been so savage and barbarous, that I wanted to carry back to my friends in Illinois some evidence of what was going on. I went, therefore, with Bro. Elliott to the _Squatter Sovereign_ printing office to purchase extra copies of that paper. I was waited on by Robert S. Kelley. After paying for my papers I said to him: "I should have become a subscriber to your paper some time ago only there is one thing I do not like about it." Mr. Kelley did not know me, and asked: "What is it?"

I replied: "I do not like the spirit of violence that characterizes it."

He said: "I consider all Free-soilers rogues, and they are to be treated as such."

I looked him for a moment steadily in the face, and then said to him: "Well, sir, I am a Free-soiler; and I intend to vote for Kansas to be a free State."

He fiercely replied: "You will not be allowed to vote."