Li^'&iViSaii^N;^ ■^?fe9*> Aii9 ^\^^ we of a Sf ranger 'c; >/ i, CORNEL UNIVERSl LIBRAR Cornell University Library BX6389.D13 A3 ^^^^^ DATE DUE ! i ' i 1 i 1 1 ! GAYLORD PRINTED IN U.S.A. The original of tliis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029452616 Eld. and Mr<. John li. Daily. CIjB pilgrimage ]3f a ^trangia^ Being an account of tifty-one years of the jonrney of a poor sinner. By ELD. JOHN R. DAILY, Pastor Old School Baptist church and Editor of Zion's Advocate, Luray, Ya. Printed Qt the Zion's Advocate offiee UufQy, Vinginia, 190S. \ . lli^nr ijiy jtrayei'. O Loir], and give efir unto my fiy : huh] not thy jjenve at my tears : for I .■nil ;i stiyinger with thee, and a sojourner, as all II n- fa tilers were. — Ps. xxxix. 12. / l^;inse, Christian pilgrim, journeying on T hrough life's long day of toil and pain ; Here is a staff to lean upon, And rest tby trembling, wearied frame ; 'l^vill be thy eomfort, thy delight — "At evening time it shall l)e light." — F. TuiiXKi;. Pr^facB. I have written this book, and of course those who read it will expect a preface. This seems to be the most difficult part of tht- task, but like all other difficult duties it niiist Ih' clone. I will saj^ first that my primary ob- ject has been to supply my dear children with the narrative of such events as will be inter- esting and useful to them. Believing that my connection with the church of Christ during an important period of her modern history has been such as to enable me to record matters that shorild be preserved and handed down to coming posterity, I have endeavored to give as full an accotint of those matters as my ob- servation and experience would enable me to do and as the limits of this work would allow. I am grateful to the Lord for the doctrinal views herein given, for it is from him and his blessed word that I have received them. T have not the least doubt that the positions I have taken in regard to the salvation of ])oor sinners are not only tenable but absolutly im- pregnable. As to my imjjerfect life, I am aware that it is not of sufficient importance as to render an account of its events of interest to any outside the circle of my farrjily and im- mediate friends. My greatest fear is that the /;', Preface. readers will be led to think more highly of me thao they ought to think by the perusal of "The pilgrimage of a Stranger." I beg all to remember that I am only a poor sinner, that "few and evil have the days of the years of my life been" thus far, that I am full of faults for which I can frame no excuse, and that if I am saved at last it will be alone through the abundant mercy of God and by his rich, sover- eign grace. John R. Daily. LiKAY, Va., June 2, 190.5. ACROSTIC. Jesus, my Lord, I love His name. Oil ! how it makes my heart rejoice ! He died to rescue me from sliame. Now in his praise I lift my voice. Renewed by grace from day to day, I now by faith the cross sustain ; IjOrd, guide me in the narrow way ICach hour I live till heaven I gain. Y^a, let Thy Spirit in me shine, l~)we]l with me while I sojourn here. Anil lead me liy Thy love divine In all Thy ways to me so dear. Lo : here my name is spelled in full ; You spell from J to Y and see. But I must add two extra lines, Before my rhyme complete will be. CHAPTER I. ANCESTORS AND EARLY LIFE. Of my ancestors I know but little. My great-grandfather came from Ireland to Amer- ica and settled in New Jersey before the Rev- olutionary war. Two of his sons, Charles and James, the latter being my grandfather, went to Nortn Carolina, and from there to Wash- ington county, Indiana, where they both reared large families. My father, Peter Daily, was born in that county in Deceuiber, 1822. My mother's maiden name was Zelia Nettie Gray. Her parents were from Connecticut. She was born in Washington Co., Indiana in December, 1820. My parents were both reared in their native county. My father had several brothers and sisters, but they became much scattered and I can give but little account of them. One of his brothers, James Daily, located on a farm one mile north of Michigantown, Clinton Co., Ind., where he raised five daughters : Delilah, Mary, Rhoda, Adaline and Emeline. The last two were twins, the latter of which died when she was about grown. The first three married, and moved with their husbands to Gage Co., Nebraska, when that country was very new. They underwent many hardships incident to Ancentors and Early Life. pioneer life on tlie Avild prairie, but they met them with persevering deternrination, aud succeeded in procuring good honres in a ricli counti'y. Adaline married Sauford Bryant. She died near her father's home, leaving lier husband with two little children. Uncle James' tirst wife died when I v/as quite young, and lie married Mrs. Ra(diel AVood, a most estimable woman whom to know was to love for her noble qualities. I have given this account of my uncle's family because I fre- quently visited his home in youthful daj's, so that many ftmtl memoiies (duster about that placH whicdi was lit up by the kind words aud smiles of an affectionate aunt. Two of my father's brothers, David and Wiley, went to ilissouri when I was about two years old, and 1 never knew anything about their families. Aunt Nellie, one of my father's sistei\s, married a man by tlie name of Lucas by whom she had four children, Thomas, Jackson, Indiana and Mary. Her liusband died, and she umrried nu.)ther's brother, Am- brose G-]'ay, as his sect)n(d wife, He had two children by his lirst wife, Jane and Joseph. Jane married an old saikn- by the name of Levi Bailey. Their oldest child, Nathan, was just three -weeks older than myself, aud as we were so near the same age and were thrown together a great deal we were very fond of Ancestors mid Eitrhj Life. 7 one anoflier as playmates. Tlie uames of their orher childi'en wi^ie Monioe, William, Jolin and Alice. I was with this family a pivat deal in my ehildhood, and was nmcli altached to them. The first burial I remember of attendin.c,^ was the bui'ial of my ai;nt Nellie. I was then very small, but I remember distinctly how my nncle Ambrose lool^:ei] as he wept by the side of the coffin. The scene was very fright- fnl to me. They had tliree boys born to them, Ambrose, Looinis, and Peter. These boys were likewise my devoted playmates in early life. My nncle then married Mrs. McMillen, wliose daughter, Virginia McMillen, afterwards became the second wife of uncle Ambrose's oldest son, Josey)!!. The latter had one daugh- ter by his first wife, whose name was Viola. The general reader will please excuse this brief account of my relatives, as I give it for the satisfaction and benefit of my own family. My parents were married in the year 1842. In 1843 my oldest brother, Wiley, was born. While he was still a baby they moved to Missouri, where they underwent many hard- ships of which I have often lieard them speak. At one time they were all sick with Measles, during which time unavoidable exposure re- sulted in so effecting my n)otlier's lungs that she never regainnd Ii^r fojnier liealth. In 8 Ancestors and Early Life. subsequent years she contracted that dreaded disease, Consumyition, in its lingering form, and was a suiJering invalid for a long time. When they became able physically and finan- cially they returned to Indiana and located in Clinton county. There were seven children born to my parents, six boys and one girl, of whom T was next to the youngest. They all died in in- fancy or early youth except my oldest brother and myself. He and sister Malinda were the only children living at the time of my birth. My sister was then about six years old, but she did not live long and so I do not remem- ber her. I was born one mile north of Mich- igantown, Clinton county, Indiana, near my uncle James', on the 21st day of May, 1854. The earliest period to which ray memory reaches back was when I was three years old. We then lived on Mr. Hueston Davis's farm, a wealthy farmer, four miles east of my birth- place. My father labored very hard all his life, but never succeeded in accumulating property. He was an honest and industrious man, kind and charitable in his disposition, and provided well for his family. I have heard him say he could sleep better than rich, men, for he didn't have to lie awake at night scheming how to cheat some poor man out of his earnings. In the summer of 1857 our Ancestors and Early Life. 9 famih% accompanied by some of uncle James Daily's daughters, went on a visii to Wasli- in,o:toii conntj% Indiana, the former home of my p;!rents. Though only three years of age, I remember quit<^ distinctly many events of that frip. Ti- those sunny days of childhood, dis- turbf^d only by occasional shadows of imagin- ary trouble, my tender mind knew nothing of real care. Xot a ripple of distress came to agitate the peaceful sea of life. With true parental devotion my father and mother cared for me, while the bountiful hand of Providence was outstretched to preserve me and open to supply my needs. In apparent innocency I lived, not being guilty of any outward vices. The casual observer might say that I was then pure and holy. This notion is assumed as a basal principle of the doctrine of condition- alism. Bnt revelation teaches differently, and even human reason, by emplojang the well known laws of cause and .effect, is able to see that the Bible is right. Hence, though not guilty of immoral comliict, I was a sinner by nature even then, for all are "by nature the children of wa'ath." Eph. ii. 0. I was .a descendent of Adam, \vhose disobedience made all his descendents sinners. Rom. v. 19. Having an unclean source, I was unclean like all the stream that 10 AnceRforg and Early Life. flows from that UDclean fountain. Job xiv. 4 ; V. 14; XXV. 4. I had a fleshly and not a spiritual nature, because I had been born oniy of the tlesh. John iii. 6. Spiritual or eternal life, whieli is the divine life, comes only in being boim of the S))irit. Natural birth and the innocency of chikfhood does not lift us n]> into the spiritual life and qualify us foi' heaven. We are qualified by the natural birth to live in the I'ealm of nature only, in vvliicii state we are polluted by the transmission of guilt as the fruit of a corrupt tree. Matt. vii.lresent speak to my parents aboiit my peculiar actions that day, but I only attribute it to a keen observation and sytu pa- thetic feeling which wei'e manifested in me even at that young age. In mid-winter father and motlier joinnd the Little Flock church and were baptized by Eld. Kinder. It was very cold the day they My Parents' Interest in Eeligion, d-c. 13 were baptized, so I was left at home witli brother Wiley. I kiibw they were to be bap- tized that day, however, and studied and talked about it though I was not yet four years old. My parents attended their meetings regu- hirly and took their children with tlieiu. This is the duty of all Baptists who have children. So inany neglect this important duty. They don't seem to care about their children attend- ing the public worship of God, and, in fact, they seem to care but little where they go. Children who are thus shamefully neglected are apt to conclude either that their parents care but little for them or that they have very little regard for their own religion. The probable tendency of this is to cause the childi'en to think but little of the church of their pai'ents. JMy heart has often ached as I have observed this lamentable neglect on the |)art of parents. Christ's only provision for the public instruction of the people in the teaching of the holy scriptures is in the proc- lamation of his word by bis chosen and quali- Hed ministers, and parents who neglect to train up their children to attend the worship of the church of Christ and respect his gospel are themselves guilty of disrespect toward him for which there is no excuse. I went with my pai'ents to their church 14 My liahy brother. My first school, £c. because they took me with them, and I always took my seat with them in the house and listened quietly to the preaching because they carefully trained me to do so. Though I did not understand the spiritual import of the gos- pel till I was about fifteen years old, yet I learned )iiany useful lessons, and when I became concerned on the subject of religion my mind turned to the minister and membersliiji of the grand old church to which father and mother belonged. CHAPTER III. MY BABY BROTHEK. A REMOVAL. MY EIRST SCHOOL. In April, ISilS, a baby brother w^as born. My parents named him James Henley. As Wiley was about eleven years my senior I had been without a playmate at home, so when my little brother was old enough and strong enough to run about and play with me my felicity seemed complete. Oh ! those cloudless days of childhood ! The open field, the shady wood, the ragged clearing, all were mine ! Though our home was but a log cabin of one My haby brother. My first sclwol, £c. 15 room, and that ouly rented property, yet no earthly prince could have more than I had of air and sunshine, of health and peace, of pa- rental affection and childish joy. The hum of my mother's spinning wheel and the clatter of her loom, mingled with her clear, sweet hymns of praise to one Creator, formed the music of our humble but happy home through the busy day. In the quiet hours of evening two voices often joined in singing, "How firm a foundation, ye saints of the Lord, Is laid for your faith in his excellent word." The notion that wealth will purchase happiness or that earthly fam« will procure peace is a mistaken one. The haj)piest jjeople in the world are the honest and industrious poor who live at peace with God and their fellow men. "Let not Ambition mock their useful toil. Their homely joys and destiny obscure ; Nor Gi-andeur hear with a disdainful smile The short and simple annals of the poor." In the Spring of 1860 we moved about eight miles north-east to the farm of Elder John A. Thompson and near his home. He was a son of Elder Wilson Thompson. His aged father and mother had their home with him. So I then lived near one of the ablest Baptist preachers of tliis country, and 16 J/(/ liauy Irntlier. ^fy first scliool, d-c. I nii,t;ht say two of tlie ablest, for Elder John A. Thompson was also a very able minister. I remember the old Elder Wilson Thompson quite distinctly. He was always kind and gentle witli me, but there was a kind of majestif! appearance and manner about him that always filled me with awe in his presence. Elder John A. Thompson's children, George W. and Eoline, were near my age, and I was frequently there. It was our delight to get grand-fntlier Thompson to tell us a story. His aged wife was not right in her mind at times, and I very much feared her. Mr. James L. Thompson, another son of Eld. Wilson Thomp- son, also lived near us, two of whose sons, Robert W. and John M., are now Baptist preachers. Botli are much esteemed for their zeal and aliility. They were then young men, Robert W. being twelve yeai's and John M. ten years older than me. Elder Gregg M. Thompson, the oldest son of Elder Wilson Thompson, then lived in Georgia. He was another able defender of the Baptist doctrine. Perhax^s no preachers have ever excelled the Thompsons as expounders and defenders of the grand old Baptist doctrine. A division had taken place in the Baptist clinrcli years before in the White Water Association in Eastern Indiana, which ought never to have occurred. The two factions were led in the 3Ji/ habif brother. My fir d school, tfr. 17 separation by Elders Wilson Tiiompson and John Sparks. The latter was an eloquent preacher. There was some difference in the views oE these two leaders, but the division was really causi^d by other parties who sc^ught to produce jealousy on the i)art of each toward the other. These designing men had jiersonal difficulties, and when they found these able ministers differed on some points they sought to gratify their own evil and jealous hearts by bearing tales from one to the other until a division was produced in the above named association. Years after this unhappy division these two veterans of the cross labored hard to get the two factions together, but could not succeed in healing the dreadful breach thus caused. They made aiiitual acknowledge- ments to one another, however, and tendered mutual forgiveness, and as individual soldiers of the cross their closing labors were among the same people. My parents were members of the Danville Association, which belonged to the Sparks faction. Elder E. D. Thomas, who then lived in Hendricks county, Ind., was a prominent minister in that association. He was a son-in- law of Elder "Wilson Thompson. Thus many good people and able ministers were separated by a little tire that had grown to immense pro- portions through fuel added by designing men. 18 ilij haby Iroflier. My first school, i£c. In the Spring of 1861 I attended my first school. It was a twenty-days term of sub- scription school, and was tanght by Martin Morrison, a Methodist preacher. The short pnblic school had just closed, and the people of the neighborhood paid Mr. Morrison to teach this additional twenty days term. I was a very bashful boy, and my parents feared I would not learn on this account. So they had Mr. Morrison to call on me before the term opened. His kindness at once won my confidence and affection, and I had but little fears of him when I started to school. I began with the alphabet, and made rather surprising progress. At the close of the tAventy days term I could spell quite well in words of four, live, and even six syllables. "Daguerreotype" was one of my favorite words. I became wedded to my books at once, and a liurning thirst for learning raged in my youthful mind. Books were scarce and the jjublic school terms in the country were short, but I eagerlj' read every book and paper I could procure. I was not above the level of mediocrity in point of ability to learn rapidly, but my unusual thirst for information enabled me to overcome this disadvantage. It was a comnum thing for me to secrete a book under my coat and take it with me to the field where i was sent to labor in order that I might em- Sorrow caused iy war and death, 19 ploy the resting moments in study. Often these resting moments were prolonged far be- yond what was proper when duty to my dear parents was considered. I often hurried through my morning task to get just a few minutes to read before I was called to break- fast. At night I would study till my father would tell me I must retire. This was carried on, not only during the short terms of country school, but all through the vacations interven- CHAPTER IV. SORROW CAUSED BY WAE AND DEATH. It is well known that in 1861 war broke out between the North and South. The ex- citement ran high in our community. Father was a Douglas democrat in politics, and was opposed to the opening measures of Lincoln's administration, but when the crisis came he thought, like many northern democrats, that the rebellion of the South should be put down. My older brother had grown to be a strong young man. Governmental agents came to our house repeatedly to solicit my father and 20 Sorrow caused liy war ami death. brother to join the army, especially the latter. This gave mother much distress as she was iu delicate health, and for both to leave us W(nild reduce us to a state of abject poverty. The drums could be distinctly heard as they were beating for volunteers at RussiaviJle, about three miles to the North-east. I often stood in the yard and trembled with alarm as I listened to the doleful sound. One day in early Siu'iug brother AViley went to town, and on returning home informed us that he had joined the army and wonld start for the South in a few days. This sad information spread a deep gloom over our little honje. I remember seeing him start away. Dear Mother walked the yard and wrang her hands in agony, while Father's manly breast heaved with emotions of grief and the tears rolled down his cheeks. This was the first trouble I had ever witnessed. The bitter that is sure to mingle with the sweets of life had begun to show itself. Soon after this sad event another hard trial came. My dear little brother was taken very ill witli Inflammatory Croup. He grew rapidly worse from the start, and in a short time we stood by the bed and saw him pass away. This first scene of death impressed my young mind very seriously indeed. I saw that I also must die, and I thought death Sorrow caused by war and deaths 21 might come as suddenly and unexpected as it did to my little brother. 1 felt that I was not prepared for it, and shuddered at the thought of having to be ushered into the presence of the great God who knew how sinful I was. The next day, as I stood by the open coffin and looked at that sweet little face for the last time, the awful reality of death and the uncertainty of life were made indubitably true lo me. I saw, too, that my sweet brother and play- mate had gone from this world forever, never more to gladden the passing hours by his innocent play, childish j)rattle and happy laughter. Keenly did I feel the irreparable loss. Sorrow had fallen with twofold force upon my dear parents. The oldest son was in the war, and the youngest was taken away by the hand of death. I know now what I did not then ; that is, that an unseen Power supported them in the storm that had thus gathered o'er their pathway. ''When through the deep waters I call thee logo The rivers of woe shall not thee overflow ; For I will be with thee thy troubles to bless, And sanctify to thee thy deepest distress." 22 Passing events of youth. CHAPTER V. PASSING EVENTS OF YOUTH. "An alien from God and a stranger to grace, I wandered through earth, its gay pleasures to trace ; In the pathway of sin I continued to roam, Unmindful, alas, that it led me from home." Father possessed a restless disposition which caused him to change his place of living quite frequently. He moved only short dis- tances, each time thinking he could gain tinancial advantages by doing so. Soon after the death of little brother he moved one mile south to a small farm owned by David Wag- german. We had lived there but a few months when my soldier brother came home on a parole of thirty days. His regiment, the 89th Indiana, had been captured at Richmond, Ky., and sent home. As I saw him dressed in his full uniform, with musket in hand, a feeling of pride mingled with patriotism swelled my heart. Those few days sped swiftly by, and the heart-rending experience of seeing him depart for the bloody conflict had to be repeated. This was in the Autumn of 1861. On iSTew Year's Day, 1863, the news was received that he was at Fairfield, about twelve miles away, lying in a critcal condition. Father drove out there and brought him home. Passing events of youth. 23 He had taken sick from fatigue and exposure, but had not informed us. The comfort of a home and the tender care of a fond mother soon restored him. The following Spring we moved to a farm of Dr. L. H. Oilar, two miles west of Russiaville. About this time I became very religious, my religion being of a pharisaical character. I prayed every night and morning, read the Testament and memorized some of the old hymns. I verily believed 1 was good, and that I would continue to be good, and that God would finally save me for my own goodness. How natural is the Arminian doctrine ! For this reason it is easily understood by the nat- ural man, who receives not the things of the Spirit of God and cannot know them because they are spiritually discerned. I was able to understand the theory of conditionalism per- fectly well, which is unmistakable proof of its falsity. I then possessed all necessary quali- fications for membership in any church of the world, and would have been regarded by natu- ral religionists as a truly pious boy. Brother Wiley volunteered again as soon as he was able to pass the examination, and re-entered the service for a term of one year. Peace was declared before his term expired, but he was retained until his year was out. How cheering was the glad news of peace, and 24 Passing events of youth. how happy and thankful we were to greet the returning soldier, and to know he would never again depart for the dreadful fields of war. In the Summer of 1867 he was married to Miss Louisa Foster, of Howard Co., Ind. In September, 1865, the Danville Associa- tion met with Little Flock, the church of my parents. I attended the three days, sat well up in front and listened attentively to the preaching. I remember the preachers and some of the texts used by them. This was when I was an Arminian Pharisee. Much of the preaching of the Old Baptists was dark and mysterious to me. I was bewildered when they talked about the new birth and change of heart. The new birth taught by other preach- ers was a conditional matter, and bore no resemblance to a birth. They taught that being saved was left to the choice of sinners, and that any one could be saved by accepting the offer. This set aside the necessity of being born again. ,1 could understand this and believe it. '"There is a way that seemeth right unto a man, but the end thereof are the ways of death." Prov. xiv. 12. In the Spring of 1866 we moved one mile west to Nicholas Trobaugh's farm. The next year we moved to a farm owned by Dr. Oilar one mile east. The Doctor was a prosperous farmer as well as physician. He was rather Passing events of youth. 25 rough in some ways, but a kind-hearted man, and I spent much of my time at his home playing with his boys, the youngest; of whom was near my age. He remarked to, a friend, who told me, that if he wanted to put $1,000 into safe hands he would risk me with it. This remark taught me the importance of honesty and uprightness. While living at this place I was allowed to attend a Sunday School, which was con- ducted at our School House. Mr. Rivers, a leading member of the Methodist church, was the Superintendent. Though I was but thir- teen I was chosen as teacher of a class of boys. How proud this made me feel ! The Superin- tendent patted me on the head and remarked sanctimoniously that I was such a good little boy and would make an excellent teacher. My heart swelled with pride at these flattering words. It is the tendency of Sunday Schools to cultivate the kind of religion I then had. That institution is of the world and the world loves its own. The churches of the world would abandon it if they could invent any thing better, but they must have something to ensnare children and bring them into their ranks. The Sunday School was not necessary to the perpetuation of the church of Christ. If it had been he was wise enough to know it 2G Passing events of youth. and to establish it or authorize its establish- ment. But it or something else like it is necessary to the perpetuation of the churches of the world. Worldly teachers, such as I was, can teach in a Sunday School, because it is a worldly organization and its religion is of the world. The following text is sometimes quoted as favoring Sunday Schools:-"Ye fathers, provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord." Eph. vi. 4. Now can it be possible that Paul meant to advise the brethren at Ephesus to send their children to Sunday School when there was none \ Did God inspire Paul to advise parents to send their children to Sunday School when He knew there would not be any Sunday School for hundreds of years 'i How prepos- tious ! But this is not an admonition to fathers to send their children away from home for others to train. On the contrary it is an admonition to them to train them up at home. This is the duty of parents as taught in the word of God. I am opposed to Baptist parents allowing their children to attend Sunday Schools. To do so is to patronize and en- courage a worldly institution and a worldly religion. Some say that Baptists ought to have a Sunday School of their own. Baptists don't need any of the religious institutions and Passing events of youth, 27 inventions of the world. If they were to adopt such unscriptural things they would cease to be Bible Baptists. Those who really desire to show forth the praise of Him who has called them into His marvelous light will be satisfied with what is furnished them in His sacred word. To adopt what He has not authorized would be to cast reflection upon His wisdom, for that would say He was not wise enough to know what the church needed and therefore failed to provide for her needs. Early in the year '69 we moved about six or seven miles south, to J. T. Oliphant's farm, who was a son of Deacon William Oliphant, and was then just entering upon the work of the ministry. He was also a teacher in the public schools. He lived near us on the same farm. I attended a term of school taught by him. He organized a debating society for the benefit of his pupils. It was in this society that I made my first attempt at public speak- ing. The first question discussed by us was, "Resolved that we see more pleasure in Winter and Spring than we do in Summer and Autumn." I was in the affirmative, and when my turn come to speak I arose, but for a few moments I stood speechless and blind. Finally the darkness cleared away and I went on with a line of arguments I had prepared. Mr. Jefferson Hodson was on the opposite side, 28 My travel from nature to grace. and was a young man who was beginning to preach for the Campbellites. I fit once became much interested in this society and soon learned to speak with ease and composure. I wish to say here that while we were living on Dr. Oilar's farm I attended a term of school taught by R. W. Thompson, who was then a young man. His brother, John M. Thompson, was a pupil in the same school. These are both now (1903) able ministers. The former is Editor of the "Primitive Mon- iter," and the latter is editor of the "Youth's Guardian Friend." CHAPTER VI. MY TRAVEL FROM NATURE TO GRACE. My Pharisaical religion became very troublesome to me. It was so hard to keep ! Resolution after resolution was broken. I tried to think that my good deeds would over- balance my bad ones in God's account, but all the time had great fears that the bad ones would be far in excess. One day I saw clearly that my efforts to live right, up to that time. Aiy travel from nature to grace. 29 had been an utter failure, and I formed a re- newed determination to turn from my sinful career and live a lioly life. 1 was really liappy with the thought that I could do so. But soon I found that "it was not in man that walketh to direct his steps." It began to dawn upon my benighted mind that I was a vile sinner. At times my guilt appeared as a thick cloud over my mind, and at other times I sought to banish such dreadful thoughts from me and to seek relief in the thought that I was not so bad as many others and that God would yet find me worthy of his favorable notice. At a regular meeting of Little Flock churchdn the fall of 1869, John T. Oliphant was ordained to the ministry. In the after- noon of that day there was a total eclipse of the sun. I knew the nature of the event, of course, but it was to me a fresh lesson of the sovereignty of that great Being who estab- lished the laws of nature and perpetually reigns in the exact execution of those laws. All matter in the material universe is controlled by physical laws which are never disobeyed. That government shows the wis- dom and power of God, but it gives no oppor- tunity for a display of his justice and mercy. In order to display these qualities as well as his wisdom and power he established the 30 My travel from nature to grace. moral government by creating man and plac- ing bim under moral law. This law is not like that which governs the material elements, for its subjects are not compelled by an irresistible force to obey it. If they were compelled to obey it no disobedience would be chargeable to them. The disobedience of the subjects of God's moral government is not the result of an irresistible cause, such as the wreck of a train or the explosion of a boiler, for if it were no blame could attach to the transgressor. I did not understand this important dis- tinction between the physical and moral laws that govern the two kingdoms. Had I under- stood this, many questions that were puzzling to me would have been plain. I could see, however, that the sun was not to be blamed for the darkness that resulted from the eclipse as I was for the sins I had committed and the darkness into which I was plunged. This knowledge was no aid to me in my cndemned state, neither would a greater degree of knowledge have assisted me in my distress. In the night of the 27th day of February, 1870, I dreamed the day of judgment had come. Dark clouds seemed to cover the skies and thunders appeared to roar as a threatening omen. I expected to see the Saviour appear, and my heart was filled with terror at the My travel from nature to grace. 31 thought of being banished forever into endless despair, 1 thought I started to run from the wood lot in which we lived to a field on the east, in which I saw a company bowed in prayer led by a pious old neighbor by the name of George Evans, who was a leading member of the United Brethren church. I started to join them but something seemed to say, ''You are not tit for such company," and I turned away. Just then I awoke. To be sure I was glad it was only a dream, and that I was allowed a short respite, but I fully believed this would be my inevitable fate. The following day I went to a public sale at my cousin, Thomas B. Lucas's, one mile north of where we lived, who was selling out to move to Colorado. It was a sad, sad day to me. Toward evening father told me to hurry on home and build a fire. He and mother had gone to the sale on horse-back and I had walked. I did as he told me, and as I sat by the stove that was fast heating I mused over my sinful state and the dreadful dream of the preceding night. A picture of the resurrec- tion of Jesus hung upon the wall. In it Jesus was represented as standing near his sepulehre facing the beholder, while the Roman guard were lying as dead men upon the ground and the angel was seated upon the stone that had closed the tomb. I looked up at that picture 32 My trav'el from nature to grace. and saw the wounds in the hands and feet of Jesus, and his sweet face, which seemed to beam with the radiance of meekness and love. i thought of my life of sinfulness, and con- cluded that those wounds had not been made for me and felt that the look of love only spoke my condemnation, I left the house intending to try to banish those dreadful feel- ings by cutting some wood. I took up the ax but paused with a sad heart and downcast face. I stood in this attitude for a few mo- ments, then sat down uj)on a log, covered my face with my hands and cried, "Lord, have mercy if thou canst 1" My burden of guilt and condemnation all left me, and in my mind, by real faith I trust, I saw Jesus hanging upon the cross, and I fnlly believed he had died for me. I arose and began singing that hymn which has ever since been so dear to me, "Oh, how happy are they Who their Saviour obey, And whose treasures are laid up above ; ■ , • Tongue cannot express Tlie sweet comfort and peace Of a soul in its earliest love 1" T know I was happy then. I am sure that I loved Jesus and his people, and John says, "He that lovelh is born of God." What sweet comfort that text has afforded me along the strange pilgrimage — the pilgrimage of a stran- My travel from nature to grace. 33 ger sure enongb ! Life here would he heaven were I always as Trappy as I was then. 'Tws a heaven below The Redeemer to know, And the angels could do nothing more Than to fall at His feet, And the story repeat, And the Saviour of sinners adore ! "On the wings of His love I was carried above. All sin and temptation and pain ; And I could not believe That I ever should grieve. That I ever should suffer again." Seven years after this hap)py circumstance 1 composed the hymn on my experience which I here insert : How sweet to reflect on the day when my Saviour Released my poor soul of its burden of grief ; My spirit rejoices to think of the favor Which Jesus bestow'd when he gave me relief. My heart takes delight in the fond recollection Of peaceful repose and the joy that I felt, When first my Creator's parental affection. On me was bestow'd as before Him I knelt. When I was a youth in the broad path of folly. In sin and rebellion, an alien from God, I view'd not myself as a sinner unholy, I knew not to death led the i)athway I trod. I trusted alone in good works for salvation, I look'd not to .Jesus for life, light and peace, I thought by obeying I'd shun condemnation, And gain heav'nly favors that never should cease. But when my dear Lord, in his sweet loving kindness. Revealed unto me my condition in sin, I found I had always been dwelling in blindness, • Contrary to God had my steps evgr been. I found I was left in a helpless condition. My sins all arose like a vast gloomy cloud, My heart sank within me in humble contrition, To God for assistance I shouted aloud. 34 The yoke of Christ. I cried in despair, If Thou canst, Lord, have mercy, A light shown within me — the tempest was calm ; I arose singing praises to God for His mercy, I shouted, "Oh, glory to God and the Lamb !" My burden was gone and my sorrow was ended, M3' spirit rejoiced in the love of the Lord, I felt that ray heart with His people was blended. And claimed the sweet promises found in His word. CHAPTER VII. THK YOKE OF OIIRIHT. "I am a stranger here below. And what I am 'tis hard to know , 1 am so vile, so prone to sin, I fear that I'm not born again." I thotight I would tell my dear parents as soon as they arrived home that their poor, sinful boy had been graciously received into the favor of God and forgiven, but a fear entered my mind when I saw them that this was not a true christian experience, so I did not tell them. I had thought I could tell my school-mates of Jesus and his love, and how a poor sinner is saved by him, but I had nothing to say to them the next Monday morning as I met them at school. The happy circumstance described in the preceding chapter occured on Saturday. About a month after this, Eld. The yoke of Dhrist. 35 Oliphant and I, one Saturday morning, were preparing to haul some feed from the field. He may have noticed some change in my countenance, though I had tried very hard to conceal my feelings. However that may be, he asked me if I had ever obtained a hope in the Saviour. He was always so fatherly to me. I cannot forget the deep interest he took in me and the encouragement he gave me by bis kind attentions. I hesitated to answer him, but finally shook my head and said I was afraid I had not. He noticed my hesitation and asked me if I had ever felt any better over my condition at any time since we had last conversed about it. I could not speak falsly, and so had to tell him I had, and re- lated a little of my happy change. The tears flowed from his eyes, and he olapped his hands together and exclaimed, "Thank the Lord, that is just what I have been wanting lo near." This relieved me, for I felt that I had opened my mind to a true friend and christian minister. I was happy that day as we worked together. It is a relief to tell one's feelings to a confiding friend who can share the sorrow and the joy. "Iron sharpeneth iron ; so a man sharpeneth the countenance of his friend." Prov. xxvii. 17. A fear came soon, however, which broke the tranquillity and joy of my heart. I feared I had deceived that 3G Tlie yoke of Christ. godly man, and this distressed me very much. The next fall, after our Summer's work was princi]3ally over, I worked a few weeks for brother Wiley and cousin Levi Bailey at a Saw Mill owned and operated by them at a village called Shanghai, in the corner of Howard County. Not being accustomed to that kind of labor I soon grew tired of it and engaged to work for a Quaker farmer by the name of Edmund Newby, near there. There was some bad society in that vicinity, and I was thrown in company with wicked boys. The only dance I ever attended was held near that village at a picnic in the woods. I took no part in it as I had no relish for it, besides I felt a deep respect for my parents. The fiddle music was fine, and the gay whirl of the boys and girls as they stepped to the flowing meas- ures really looked beautiful, and yet I saw the wickedness of it. Music is grand when employed for a good purpose, but by the wicked world it is only employed to deaden the conscience and made to serve as a charm to the dazzling service of sin. "Employed to serve the cause of sin, A good is rendered evil ; Music, alas, so long has been Pressed to obey the Devil ! Drunken, or lewd, or light, the lay Flows to the soul's undoing, Widens and strews with flowers the way Down to eternal ruiu." Tlic ijol-e of Clirist. 37 The following winter our school was taught by Miss Maggie Oiler. I had attended two schools taught bj' her while v/e lived on her father's farm. I loved her as a teacher and progressed rapidly under her instructions. tShe was not a member of any church, but was a believer in the doctrine of the Old Baptists, and as I v\-as very studious she took great interest in nip. assisting me at home in my studies. The latter part of Januarj^, 1871, a series of meetings were held at Little Flock church by Elds. John Joseph, of Boone county, Ind., and Levi T. Buchanan, of Putnam (;ourity, Indiana. Elder. J. T. Oliphant, the pastor, assisted in conducting the meetings, but the two visiting ministers did the preaching. It was a very interesting meeting to me, and I took gieat delight in attending it. It was cold, a line sleighing snow covered the ground, and our two-horse sled seemed almost to tiy as we went to and fro over the two miles to the church. On Mondaj' night, January 28rd, Miss Oiler said she was very tired and v/ould stay at home and keep up the fire while we were gone. Elder Buchanan preached that night, and my soul feasted on the sermon. At the request of the pastor. Elder Joseph extended the invitation for members. While they were 38 The yol-c of Clirid. singing the inviiation hynni Alonzo Xichols crowded past me and went fory/ard. It seemed to me that I would sink in my place. He was received by the church as a candidate for baptism. They sang another hymn, giving him the hand of fellowship and again extend- ing the invitation. The music seemed heaven- ly as fhe\' sang, Jesus, my all, to heaven has gone, I can DO longer stay, lie wluini I rix my hopes upon, I can no longer stay away. I can no longer stay away, ] can no longer stay; The gospel sounds so sweet to me, i can no longer stay away. "Willi a feeling I cannot desciibe I stepped into the aisle and rushed foi'vvard. I grasped the hand of dear Brotlie)' Joseph, and my heart leaped for joy as I stood before him, while tears flowed from his ej^es. As I took mj^ seat, Alonzo Nichol's wife presented her- self for membership. When called upon to relate my exi^erience, I arose before the crowd- ed house and told what I trusted the Lord had done for me with unexpected liberty and calmness. The voice of the churcli was unan- imous for our recei^tion. The hand of fellow- ship given by the dear members thrilled me with inexju'essible emotions. My sainted mother drop]ied on the seat beside me, took me in her arms, and together we rejoiced in Tlic !i<,l-c of Christ. 39 the Saviour's love. What a beavenlj^ place that was I Many of my yomig associates were in tlint audience, who were not effected as I was. They did not taste the sweetness of the gospel as I did, nor did rliey see any beauty in Lis service. I was §o willing to give up the world and its sinful pleasures for the delightful service of tbe Lord, while they cared nothing for the latter but ran greedilj" after the former. What caused this difference'; Paul asks, "Who niakerh '^hee to differ from another* and what hast thou that thou didst not receive "'." I Cor. iv. 7. This is an argument, in an interrogative form, that the grace of (jrod makes saim^ to differ from others. "Why w^ I made to liear His voice, And eliter while there's room. While thousands make a wretclied choice, And rather starve than come V 'Twas the same hand that spread the feast, That sweetly forced me in. Else I had still refused to taste. And perished in my sin." Thus the glorious doctrine of election, so plainly taught in God's word, shines forth in the experience of his heaven-born children. The difference I liave referred to can be ac- cuunred for only on the ground of the grand old doctrine that Gocl has chosen his own people "in Chi-ist before the foundation of the world, that thej- should be holy and 40 Tlie yol-e of Clirinf. witliont ])lame before liini in love," Peter calls tlipsp fiivoi'ecl people "a royal priesthood an holy nation and a pecnliar people," and liases the whole on the fact that they were "a chosen sjeneration," the object of it all beinp; that they should shoiv forth the praise of him who had called them out of darkness into his marvelons li(j:ht. When we arrived at onr home that night mother went into the house and father and I jiut away the team. On entering; the hle sleet was falling. Five were baptized, I beiDg the first to go into the water. With my hand in that of my dear pastor I gladly went with him into the stream, and was buried after the plain example of my own sweet Savioui'. How I loved my pastor and the blessed King we weie serving as we returned together to the shore, where awaited my parents and the other brethren and sisters to gi'eet me ! I will not undertake to describe the sweet rest I found in the Lord's delightful service. The following argument has often suggested itself to my mind, from which I have taken great comfor:. It we take delight in any service it is because we love it. If we love the service it is certain that we love him who requires the service of us. Hence those who take delight in the Lord's service love the Lord who requires it of them. John says, "He that loveth is born of God." It is certainly true that none but those who are born of Grod can love his service and take delight iu it, because all others are enmity against him, are not subject to his law and cannot be. I know my early love and joy w^ere not imaginary. I longed for our meeting 44 Bdfitisin and otlier duties. time to come, for my ici'eatest enjoyment was to meet with the children of God and join with tliem in worsliip. Within fi few weeks after I was baptized my mind became h)aded wirh fnrtlier duties. I realized that active service was required of rae, that merely to abstain from immoral conduct and till my seat in time of public service was not all that was required of me. How much was really required of me I did not know, but I wanted to do my full duty. One night I was at the home of my pastor. His family had retired, as his wife wasn't well and his two childre'n were quite sm;ill. He and I sat up and talked until a late hour. Before we retired he said to me, "Brother John, I would like to hear you pray if yon will." I consented, and together we bowed while I offered a prayer tt) God. It was a relief to me, and I went to bed with a light heart. In a few days after this father was away from home and I knew he would be away at meal time. It was deeply impressed on my mind tbat I ought to offer thanks at the table. It appeared like a great task to undertake such a thing, but the duty vveighed upon me so heavily that I resolve to do it. When mother and I were seated at the fable I bowed my head and thanked the Lord for the bless- ings we enjoyed and implored him for a con- BujitisDi and other dutius. 45 tinuation of them. I remember distiuclly tlie look of that mother's face as I looked up at her. What a relief that was to me! Prom that time on I performed that duty at our table iu my father's absence. Some of our brethren seem to think it too much for them to do to thank the Lord audibly at the table for his blessings of providence and grace, so they do not practice this important duty. I remember that when I was still a mere youth I was visiting at the home of Deacon William Oliphant one Sunday night. At bis request I read a lesson from the word of God and lead in prayer. AVe sang a sweet hymn after prayer. The dear old brother then spoke of the great blessing of doing our duty, and told of a circumstance that took place that day which had pained his heart so much. A brother had come home with him from church, who appeared uneasy after they had gone into the house. Finally he asked Bro- ther Oliphant to walk out with him, and as they did so he asked him if he had ever found it difficult to do his duty. Brother Oliphant acknowledged he had at times. He then told him he had never practiced returning thanks at the table, and requested him not to call on bim to do so. Brother Oliphant was thus compelled to endure the unpleasant task of asking the blessing at his own table while 46 Baptism and oilier duties. a Baptist brother sat by him with several other? present. He said, with tears in his eyes, that he was glad I was not afraid to try to do my duty. I have experienced the sa.ne embarrassment many times myself. It is such a pity that some of onr people are so timid. ■ There is no excuse for it. One night, soon after I was baptized, I was returning home from church with a dear friend by the name of John B. Loury, who lived near us. He was a member of the United Brethren c! urch, but was very relig- ious, and he and I often talked together of the mercy and love of God. That night our conversation was so interesting. When we came to the place to part he said that I had heard him pray but he had never heard me. So he asked me if 1 would not lead in prayer. Together we bowed by the road-side and I lifted my voice in prayer to God. None but he and I and our God could hear the sound of my youthful voice as it rang out in the still- ness of that sweet night. We embraced one another with a kiss of love as we jjarted for the night, and each went to his home with a light and joyous heart. Ungodly sin- ners think they find enjoyment in the service of sin, but they don't know what true and lasting enjoyment is. I was frequently called on by my pastor Bajjfism and other duties. 47 to lead in prayer at our meetings. Sometimes I enjoyed liberty, while at other times I seemed shut up almost entirely in my feelings, antl felt much distressed over what appeared to be a failure. I was impressed a great deal of the time with a sense of duty, but scarcely knew what my duty was. I was the only Baptist that attended our school. Nearly all the larger pupils were members of the Methodist and United Breth- ren churches. We could not agree in doctrine, of course, and so we had nany disputes, our teacher taking sides with me. I remember one afternoon, at recess, we were arguing about the final jjerseverance of the saints. Just be- fore the bell rang for order, Nathan Evans, a United Brethren member, referred to the going- out of the unclean spii'it who returned into the man with seven other devils worse than him- self, and asked me if that did not prove the doctrine of apostasy. The bell stopped the controversy and we hurried to our seats. I saw many of the pupils laughing, and Nathan seemed especially delighted over what he con- sidered an unanswerable argument. I sat musing, and "as I mused the fire burned." Oh ! how i)recious the grand old doctrine of God's holy word seemed to me! As soon as school was dismissed that evening I began speaking. Liberty came as 1 spoke. 48 Baptism and other duties, and my very soul was filled with joy. I sliowed that the unclean spirit found the house, from wjiir.h he had gone out, empt_y, swept and garnished. I asked if he would have found it empty if Jesus had been in it, and urged an answer until it was admitted that in such a case it wonid not have been empty. I then asked if Jesus could have been driven out by the unclean spirit and the seven other devils united, if he bad been in that house. Xone dared to say that all the evil spirits in the universe could overcome the Saviour, cast him out of his dwelling, and take possession of it. It is doubtful if I have ever loved the truth more dearly than I did that afternoon as I preached to my schoolmates. John Loury turned away, saying, "I will not believe that doctrine if j'ou preach it to me all your life." So strong is the i30wer of denominational pre- judice, that many of God's children will shvit their eyes and ears against the trirth rather than be convinced when it is presented to them in irnanswerable arguments. CHAPTER. IX. SCHOOL TEACHING. Tu April, 187], we moved to the farm of Elder John Kinder, on the Twelve Mile prairie, six miles sonth of Frankfort. We lived there only one year, and then moved to my Uncle Jaraes' farm near the x)lace of my birth. I had thns circled around to enter the stage of manhood in the same neighborhood where T had started upon the journey of life. I saw it vv-as now time for me to enter upon some kind of employment for my own support. My mind had already turned to the profession of teaching, and I decided to make it my life work. So after heli3ing my father raise a crop of corn, I borrowed fifty dollars of my Aunt Rachel to enable me to attend school as a furthe)' preparaton for my chosen calling. I attended the County Institute at Frankfort, after Vvdiich I entered a term of school taught by Mr. Horace G. Woody at Mortonsville, five miles north east of our home, boarding at the home of Deacon William Oliphant. His son Albert and I stndied to- gether and attended the school. Mr. Woody was an excellent teacher, and I progressed more rapidly under his instructions than I had ever done before. My mind became deeply 50 School teaching. enlisted in school work, and I did all in my power to prepare myself for teaching. I l^assed the teacher's examination wath credit, receiving eighteen month's license, the highest granted then being for two years. The people of the school districts then elected their teachers, and I was so fortunate as to be elected unanimously to teach the country school near our home, known as the "Gooseberry School." I thus entered upon a work which I followed a part of every year until 1894. I loved this work, and studied very hard while engaged in it to advance my- self in my studies and prepare myself for a higher position. Midnight would often find me at my studies, after laboring hard in the school room all day. I taught seven terms at the place where I began the work. I taught in many other neighborhoods and towns, and conducted three Normal terms for the training of teachers and those preparing to teach. I was so much attached to teaching school that for many years I struggled to rid my mind of the bur- den of preaching, that I might give myself wholly to this delightful work, but was never able to free myself from ministerial work after I entered upon that calling. I accepted this change because. "necessity was laid upon me," and not from real choice. CHAPTER X. MATEIMONY FOLLOWED BY DEATH. On the fourth day of May, 1873, I was mar- ried to Miss Mary C. Laughner, the daughter of a Avidow who lived near as. We were married by Eld. John T. Oliphant, at his home, and were accompanied by my parents, her brother William Laughner, and Miss Eliza Wood, my aunt Rachel's daughter. Mother was quite weakly, and it was very convenient and proper for us to live with my parents. We were both happy in this new relationship, and I felt stimulated to labor more ardently by the new responsibility I had thus taken on myself. I assisted Father in the farm work, and my wife was a great help to Mother in the work of house-keeping. But oh ! this pleasant state of things was destined to be broken up so soon ! On Friday, July 14, she was taken ill with a severe head- ache. She continued to grow worse, and on Saturday I went for Dr. Strange who began treating her at once. She was very sick dur- ing Sunday and Monday, but seemed to be much better on Tuesday so that I went to the field and worked with a hopeful heart. On Wednesday morning she was worse and suf- fered severely until Friday night when she passed away. Her affliction was Brain Fever. 32 Mcdrimomj followed Ijy death. This was a severe stroke. My earthly prospects seemed blasted and my luture life looked dark. Being young and inexperienced in the disappointments and sorrows of the world, I was impatient under the trial. Yet at times I found solace in the sweet promises of God, and felt resigned to his will. I worked a part of the fall f never been properly baptized. So she requested Eld. Benson to come up to Little Flock and baptize her. It was agreed to, and the time set was Tuesday after this meeting. Meetings were appointed on Mondai^ and Tnesd'ky. Brother Oliphant preached on Mon- day from the text : "Be ye therefore steadfast, nnmovable, always abounding in the work of the Lord, forasmuch as ye know that yonr labor is not in vain in the Lord." 1 Cor. xv. 58. I followed him, dwelling on the thought, "Forasmuch as ye know that your labor is not in vain in the Loi'd." The next day Eld. Benson was there and preached, after whi(;li we went to the creek, to the very place where I had followed Jesus in ba])tism. and he bap- tized my wife and Sister 01ii)liant. It was, of course, another happy day to me. We stopped at the home of Sister Mary Davis, Hueston Davis' widow, for dinner. Brother Oliphant asked me to wjilk out with him after dinner, and as we did so he remarked Some incidents of my earJij ministry 75 that he was fully convinced at the meetings just held that his work in that part of the country was at an end, and that I was to take his place while he would seek another held. I was greatly shocked at this, and told him it surely could not be so. I was already acting as assistant with him at Little Flock, Bethel in Tipton county, and Honey Creek in How- ard county. He traveled quite a good deal, so I was frequently left to hll his place at all these churches. I was made very sad by his remark, believing myself utterly incompetent to the burden of the churches, but I consoled myself with the thought that he might be mistaken and that he would change his mind. I then began to move out farther from home. I frequently visited Salem and Paint Creek churches, in Cairoll county, where I was always joyfully received and very kindly treated. My visits to those churches in the time of my youthful ministry were so pleas- ant. The dear brethren and sisters there gave me so much encouragement. Many of them have since been called home and now sleep the peaceful sleep of death. After Mother's death Father frequently went with me to my ap)pointraents and seemed to enjoy my preaching very much. But his separation from Mother was not destined to be prolonged. The next February he was taken 76 Some incidents of my early viinisfry. down with Pneumonia. My wife and I went to his home and nursed him as we did Mother. On the 3rd day of March, he, too, was called away by the hand of death. My brother re- marked to me, as we stood weeping at his grave, "It will be one of us next." Oh ! it is so hard to give up dear parents, but they fell asleep in Jesus, and I could not — I dared not wish them back in tliis world of suffering. In about one week from that time my Uncle James passed away. My Aunt Rachel, his wife, had died about four or five years before. In about two weeks after Father's death Brother Wilej^ was taken down with Pneumo- nia. I visited him and stayed with him over night. He seemed to be recovering and T re- turned home. A few days afterwards I receiv- ed the sad news of his death. He died on the 22d day of March. I had taken a deep cold which settled on my lungs, and when I attend- ed his funeial I could scarcely speak above a whisper. Some thought I vvould go as the others had, but the Lord ordered it differently, and I am still spared. I am much stronger physically now than I was then, though I have gone through much exposure and have labored hard both mentally and physically. Brother left a widow and two children — a little girl and little boy, whose names were ISTettie and Willie. His widow was left very poor, but Bhj ordination £c.. 77 she soon succeeded in getting a pension. She received considerable back pay, with which she purchased a home in Howard county, where she raised her two children and where she still lives the widow of my brother. The following autumn Elder J. T. Oli- phaut moved to Fort Branch, Gibson County, Indiana, leaving me to serve the three churches in that section. Brother Randolph Calhoun was a licensed preacher of my church, who had begun preaching before I joined the church. He and I preached together quite a good deal at various points. Little Flock church called us jointly after Elder Oliphant left, and I served Bethel and Honey Creek alone. CHAPTER XIV. MY OP.DINATION AND A FEW YEARS OP SUBSEQUENT SERVICE. I was ordained to the full work of the gospel ministry on the first Saturday in Sep- tember, 1881. The following ministers formed the presbytery : Elder J. T. Oliphant, Elder John Kinder, Elder H. P. Hays, Elder Allen 78 My rmlination i£-c. McDaniel and Elder Peter Keenej'. It was to nie an exceedingly s(jlemn service. I realized something of the additional resp(jnsibility it was placing me under, and felt sensiblt^ of my weakness to fill the high position to which I was thus set ap»art. I was very critically ex- amined by Brother Oliphant, wh'i also deliv- ered an impressive charge to me after prayer and laying on of hands by the presbytery. In the examination any others were given permis- sion to interrogate me who might wish to do so. Elder McDaniel asked me if I believed the doctrine known as the Eternal Tital Union between Christ and his people. I replied that I did not. He then asked if I believi^d the Absolute Predestination of all things. This I also aswered in the negative. My views in regard to these extreme doctrines have never changed. I was then living in the town of Forest, one mile north of the church. I taught the school there the following winter and served the three churches I have mentioned. I held an interesting meeting at Eagle Creek church, in Boone county, during the holiday week. I will here insert a circumstance I published in Zion's Advocate, Vol. 40, N"o. 1, pp. 32-34. The reader will observe that no names are mentioned. I was the preacher, Forest was the towm in v/hich I lived, Bethel was the My ordination £-c. 79 church to which I walked, Deacon William Olipliant's wife was the sick sister to whom I |)reaclied. A TRUE IXCIDENT OF A TOILSOME LIFE. A Primitive Baptist preaclier, who was a poor man, was teaching school in the town of F . He was also sewing three churches as pastor during the school term and four during the summer vacation. One of these churches was eight miles from F . One cold Satur- day morning he walked to this church, and, though tired in mind and body, tried to preach that day, that night, and the next day. He rested at the home of a member who lived near only long enough to get his dinner, and took up his weary march homeward. On the way, about one mile and a half from F , there lived an old brother and sister — deacon and dea- coness of his church. To the poor preacher these two were as a father and motlier. Their pleasant home had long been a sweet resting place for him. In early life there was no other place he preferred to go. As he had been received and baptized into the fellowship of their church, and had been ordained to the ministry in that church, the tie of affection had become as a three-fold cord. The sister was very ill. It was thought by her physician and friends that she could not recover. She desired services to be held at her home, but her physi- cian thought it inadvisable. The weary, plodding preacher could not pass this dear home without stopping to see the precious mother in Israel, so he turned in. To his surprise his wife and children were there, and to his much greater surprise he was told, as he dropped into a seat, that an appointment had been made for him to preach there that night. He sighed and sank back in the cliair saying, "I don't see 80 My ordination cf-c. Iiow I can." He had labored liRrd in scliool all the week, and had walked sixteen miles and preached three discourses. All this had so fatisued his body and mind that he could scarcely refrain from weeping when told that he must preach again that night.. However, tliere was no getting "excused," so when the neighbors had gathered in he sang a hymn or two, offered a short prayer, -and then read this text : '-Martha, ?dartha, thou art careful and troubled about many things: but one thing is needful: and Mary hatli chosen that good part which shall not be taken away from her." The old sister's name was Mary. The tired preacher stood at the foot of her bed. Before him was a crowd of attentive listeners. The dear one, for who.^e special benefit the services were held, lay near him, with her pale and emaciated face lit up by a calm expression that told of a sweet communion with Mary's dear Saviour, her eyes intently fixed upon lier pastor whom she dearly loved. The over-taxed mind and toil-worn body of the preacher were stimulated liy these surroundings, and he forgot that he was tired. Love for Mary and her Saviour filled his heart to overflowing, and he t'elt that Mary's Saviour was his Saviour too. Her humble position at the feet of the precious Jesus was pictured to the audience, but no other's present saw the scene so plainly, perhaps, as did the sick ]\[ary. Finally her joy became uncontrollable, and siie burst forth in eloquent strains of rapturous praise. Tears streamed from many eyes as the dear sister spoke of the preciousness of her Saviour and of his faithfulness to her. The preacher sat down, being overcome by emotions of gratitude and joy. As he had journeyed along that afternoon his spirits had sunk within him and hope seemed to have vanished. The world opposed his doctrine, and it seemed to him that his own biethren cared but little for him. But a new evidence of his call and a fresh assur- ance of his acceptance is now given him, and he feels that he is richer than horses and chariots, houses and lands, and gold and silver, could have made him. My ordination Se. 81 When the praises that flowed from the mouth of the sicli sister were ended the preacher arose aud sang, "0 how happy are they Wlio their Saviour obey, And whose treasures are laid up above." The confrregation joined in the exulting hymn, but above the other voices was heard the musical voice of the sick sister, whose heart was taued to her Redeemer's praise, and whose frail body was so strengthened that she sang all of that long hymn. From that time slie gradually grew better till she regained her former health to the surprise of her earthly physician, whose medicine seemed not adapted to her case. I will DOW give some account of the state of Honey Creek church. This church was situated two miles south of Russiaville, in Howard county, and about six miles north east of Forest. Eld. Wilson Thompson had preached there in his day, and also Eld. John A. Thompson. It was at one time a strong and flourishing church. It was in the Paint Creek Association. They had called a preacher to serve them by the name of Jesse Jackson, who lived in Tipton county, and was the pastor and member of Providence church, near his home. This church was in the Conn's Creek Association. Jackson refused to accept the call of Honey Creek unless she would with- draw from Paint Creek Association. The pretended ground of his objection to Paint Creek Association was that a church belonged 82 My ordUiatipn t as I proclaiuied the glorious gospel, and when I took my seat he arose and wept aloud. Not many eyes were dry in that audience. He said, "We have had the truth preached to us today." He then turned to me and said, "Brother Daily, can't you preach again tonight i" I told him I could not, as I had to return home that afternoon. Elder Kinder was a good man, and. never would have given any trouble had he not been influenced by others. He had baptized my parents and I had known him since ray earliest recollection. He had been so kind and good to me that it grieved me to find him so shaken in his old age. All these considerations arose in my mind as I parted from him that day and stirred my soul with inexpressible emotions. I loved him, for I was sure he was a child of God, and I was so grieved that he was in favor of disre- garding the ancient landmarks. How I wished he could understand the truth and believe it ! Brother Vail and I went to Brother San- ders' home that day for dinner. Several others went there, all of whom were much hurt at the turn the church had taken. After dinner a Tlie beginning of trouble in the Association^ 105 sister requested me to sing the following hymn before I took my sad leave of them : Well ma5^ Thy servants mourn, my God, The churches' desolation ; The state ot Zlon calls aloud, For grief and lamentation. Once she was all alive to Thee, And thousands were converted, But now a sad reverse we see, ' Her glory is departed. ' , Her pastors love to live at ease — They covet wealth and honor ; And while they seek such things as these, They hring reproach upon her. Such worthless objects they pursue. Warmly and undiverted ; The ohure'h they lead, and ruin, too — Her glory is departed. Her private members walk no more As Jesus Christ has taught them ; Riches and fashion they adore — With these the world has bought them. The christian name they still retain. Absurdly and false-hearted. And wliile they in the church remain, Her glory is departed. And has religion left the church. Without a trace behind her V Where shall I go ? Where shall I search. That I once more may find her ? Adieu, ye proud, ye light and gay, I'll seek the broken-hearted ; Who weep when they of Zion say. Her glory is departed. Some few, like good Elijah, stand, While thousands have revolted; In earnest for the heavenly land, They never yet have halted. With such, religion doth remain. For they are not perverted ; ■ O, may they all through them regain The glory that's departed. 106 Tlie legiiining of trouHe in the Association. During the singing of that hymn sobs were heard from many in the room. I bade farewell to those dear ones that afternoon, and it has never been my privilege to visit the church at that place again. Elder Benson, I was told, afterwards went there and got them to rescind the resolution. The 16th day of march, of that year (1887) was rendered memorable in our family by the birth of a pair of twins, a boy and a girl, whom we named Earl and Pearl. We then had eight children, Oliver Lewis, John L., Alice, James Harvey, Clara Belle, Iva Mae, Earl and Pearl. Our children went with ns regularly to our meetings. Their place in church was near the pulpit on the same seat with my wife. Her devotion to her children, her care and management of them, is some- thing of a wonder as I now look back to those days, and I am sure it is no exaggeration to say that she was an exception among women. I had been impressed for about six months that I ought to change my location. I had made a tonr among the churches of Hendricks county the preceding September, at which time I thought I saw a necessity for my locating in a more central field. The Danville Assocation, at that time, numbered thirty churches with an aggregate membership of over eighteen hundred. The majority of these were in Hen- The Icglnning of trouble in the Association. 107 dricks and Boone counties. I was located at the northern limit of the assooiation. A division of sentiment existed, which was manifesting itself like a threatening cloud. At every association some of the preachers and members showed that they Avere dissatis- fied with the doctrine and practice of the Old Order of Baptists. This dissatisfaction was not a local matter, but in other parts of the state and in other states it was showing itself in a manner not to be misunderstood. Elder E. H. Burnani in Kentucky and Virginia, Eld. W. T. Pence in Kansas, Eld. James Bradley in Missouri, and Eld. J. E. Lee in Ohio, were concerting their elforcs in trying to lift the Old Baptists out of the "old ruts." Eld. J. W. Shirley and Eld. W. M. Benson and a few others of Indiana were in this move, and it became evident that a division could not be averted long. I contended that there had never been any ruts formed along the the track of the apostolic church : that the doctrine was so firm and solid that the wheels of Zion would never make ruts if kept on the track, even if they should run over it for ages to come. The Arminian doctrine and practice is so soft that ruts are soon formed by their machinery run- ning over it. That accounts for the necessity of their continually inventing something new. At one of the associations, a few years 108 The leginning of trouUe in tlie Association. before this, I was sent with. Eld. Wm. T. Hamrick, of Boone Co., to preach at a school house at night. We went to a brother's home near the school honse for supper. The pireach- ing that day at the stand had been very able and comforting, but Eld. Hamrick was dis- pleased with it. He accosted me in the lot as I was conversing with some of the brethren, and asked how I liked the p>reaching that day. I told him it was grand. He began to offer objections to it, and asserted that he believed the Spirit of God did something for every- body, so that everybody had a chance at salva- tion. I asked hiui if the Spirit of God regene- rated or quickened sinners. He said it did. Then I asked him if it regenerated or quickened all sinners. He did not dare to say it did, but he thought it did something for every one, and he could not tell what it did do. I preached him a little sermon from the text, "I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent and hast revealed them unto babes." He offered no reply and so the controversy ended. I spoke lirst that night. I cannot recall my text, but I remember that I commented on this language in the Saviour's prayer, "Father, the hour is come ; glorify now thy Son that thy Son may glorify thee : as thou hast given The beginning of trouble in the Association. 109 liim power over all flesh, that, he should give eternal life to as many as thou hast given him." Elder Hamrick followed, and in the course of a few minutes talk he declared in loud tones that the apostles were given to Christ and no one else. The views of Elder Hamrick furnish a fair sample of the doctrine of the A.rminiau element in our association at that time. I felt it to be my duty, in view of the gathering storm, to locate where I could render more efiicient service to our suffering cause. Accordingly I moved to Hendricks county in the latter part of April, and located near Pittsboro. My wife and I took our letters from Little Flock church and put them into the Big White Lick church' near our home. I continued to serve Little Flock and Liberty and Friendship churches that summer, and preached also for Big White Lick church. To reach the three distant churches required a round trip drive of nearly two hundred miles a mouth. In addition to this I planted and cultivated about ten acres of corn. Thus my horse and I were kept very busy. One Friday I started in the afternoon to K^ew Britton, which was thirty miles distant. I knew I could not reach home before Monday afternoon. I was rather reluctant to leave, as tny corn needed plowing again, and I feared it 110 llie ieginning of trouble in tlie Association. might rain and cause the weeds to get the ad- vantage of me. But I never allowed anything like that to deter me from my sacred duty, so I went and filled my appointment. On my way home the next Monday, I felt much cast down. I saw farmers at work in their fields, and wondered why 1 could not remain at home as they did and labor for the support of my dear family. When I came in sight of my home I saw some teams and hands in my field. On arriving I found that Brother William Symmonds, who lived near me, and his two sons. Brother Barton and Brother John Sym- monds, were just finishing plowing my field. The next morning I hitched my horse to the p)low and plowed with Brother Symmonds in his field a few days in repay for his kindness. My work was done as voluntarily as his. Brother Symmonds vr;is well informed in the Bible and loved to talk about it, so we had many delightful conversations in the field. I had secured a position as ijrincipal of the Pittsboro school for the following winter, so I had to give up Little Flock church at the close of summer. I had been going there on the first Saturday and Sunday in the month so long that when the first Saturday in September came, and I could not go, I had that deai' church in my mind all day. The brethren and friends came that day and cut me some The beginning of trouble in the Association. Ill wood foi' the winter. After they left i thought more about the old church of my youth. The next morning I went to Abners Creek church, it being the regular meeting of that church. Eld. Rufus Reed was pastor. That morning before starting and while on the way 1 com- posed the following hymn, writing the last lines while on the hill near the church : THE CHURCH OF MY YOUTH. I am thinking today of the church of my youth, Where first I rejoiced at the sound of tiie truth. Where once I assembled with those that I love, And joined them in praising our Father above. Well do I remember when youthful and gay, In mirthfulness sporting, while time sped away, With mj' parents I went to the house of the Lord, And wondered what made them rejoice at his word. But when Christ the Saviour, so precious to me, My blind eyes did open, my sins all to see, With fearfulness trembling, too great to express, I went to that house in the deepest distress. When .Jesus my Saviour revealed unto me, The way of salvation and set my soul free, I longed with his saints to assemble once more. To join in with tiiem his dear name to adore- And when in that dear place of worship and praise, M}' voice I attempted in weakness to raise, Mj' heart filled with love and my hope bright and clear, I thought stirely trouble no more could appear. When deeply inpressed with a sense of his love. When this world could no longer a resting place prove, I went with a feeling I could not control. And told what my Saviour had done for my soul. 113 The beginning of troulle in the Association. With love's tender greeting they welcomed me home, And bade me no longer in darkness to roam; The joy I experienced I never could tell, When I with such friends was permitted to dwell. Though now sundered far from that blessed abode, I know I am still with the children of God ; Dear brethren, I love you in deed and in truth. Yet my heart oft reverts to the church of rny youth. How loving and kind were the,y always to me ! In my memory yet their great kindness I see, Wherever my lot is to publish the truth, I'll never forget the dear cliurch of my youth. Elder Reed requested me that morning to preach on the speciality of the atonement, say- ing that he had jnst been In an argument with a "soft" member on that question. Strange as it may seem, when the division came a few years later. Elder Reed went with the side who advocated a "general atonement and special apjilieation." The association met the next week with Abners Creek church. I had been appointed at the preceding session to write the Circular Letter. I wrote on the subject of Election. After J had read it, the association referred it to a committee to be reported on at the next day of business. When it was called up again a second reading was called for, and after it was read the second time a portion of it was requested to be read the third time. There was a strong feeling against its adoption, but the committee reported in favor of it, and it The beginning of tro^ilh in the Association. 113 was adopted and ordered printed in the niin- ntes. The question of receiving a]ien baptism (baptism performed by other orders) was warmly discussed. Eld. J. W. Shirley uttei'ed the following remarkable statement in a speech made by him : "If the devil himself should transform himself into an angel of light, and deceive and baptize one of the Lord's children, that bax3tism would be valid." Old Brother John Tharp arose and slowly remarked, "I don't see how a child of God can render ac- ceptable service while in a deceived state." This old Brother Thorp became so deceived by this Arminian faction that he finally went with them, and died an excluded member from the Old Baptists. How very strange this is ! The next December I was called to serve Abners Creek church, which I accepted. I served that church as a pastor continuously until I moved to Virginia, baptizing many of the Lord's children into her fellowship. CHAPTER XVI. AFFLICTIONS IN" FAMILY. In February, 1888, my daughter Alice was taken down with a severe afRiction in her left limb. She had been troubled with a swollen knee for more than a year, which was thought to result from a fall. The physicians pronounc- ed it Synovitis. She was taken with fever which settled in her knee, causing inexpress- ible suffering. Her entire limb became badl3^ swollen, and Erysipelas set in. I went to Pittsboro one evening for Dr. Cloud, an old physician, but told him I only wanted him to examine my child and inform me who was the ablest physician in the state. As we were riding home in my buggy, he became insensible and I had hard work to hold him and drive. I carried him into the house when I arrived home, and he did not recover so as to be able to examine Alice until next morning. On examining her he confessed that he coald not treat her case and advised me to send at once for Dr. Duzand, of Zionsville. I telegraphed for him and he came immediately. He said she was near the point of blood poison, but he thought he could bring her out. He prescribed a course of treatment, which we carefully fol- lowed. The swelling could not be reduced, and Afflictions in family. 115 her limb drew np until her heel was Dear her hip. She lay in this condition for some weeks, when the limb bursted. A running sore was thus formed which was followed by others until the limb was nearly covered with sores from the knee to the ankle. She was a great sufferer for five years. Her case became ex- tensivly known, and great sympathy and kind- ness was shown her by the large circle of friends who came to know and love her. Little Pearl, our twin baby, was taken with a severe illness the next spring which greatlj^ puzzled the physicians. We did all that we conld do to effect her restoration, but all in vain. On the 18th day of March, 1888, her spirit took its flight from the little form, and we were compelled to lay the lifeless body in the silent grave. How sweet it has been to know that one of our dear offspring is forever at rest in the presence of its Creator and Sav- iour ! Aiflictions serve a good purpose. They humble our nature and make us to realize our dependence upon the Lord. As we see the protecting hand of God in the midst of them, our confidence in him is strengthened. Clouds are necessary to exhibit the rainbow, so across the dark clouds of sorrow bends the beautiful bow of God's promise and love and mercy. When the tempest rages and the troubled 116 Afflictions in family. waters dash high, he has only to say, "Peace be still," and all is calm, for the winds and sea obey him. Even in the dismal valley of the shadow of death his children need not fear any evil, for he is with them there. It is in the firy trials of life that God j^roves his faith- fulness to us. It is in the furnace of afQiction that our dross is consumed and the gold is made to shine. "The flames shall not hurt thee, T only design Thy dross to consume and thy gold to refine," The more we have been tried and oppressed, the more we have increased and multiplied in the experience of the love, faithfulness and truthfulness of our God. Out of weakness we have been made strong, and having obtained help of our gracious Lord, we continue to this day as monuments of his tender care, never- failing compassion, and never-ceasing regard. Though often in the darkness, yet our faith has occasionally caught glimpses of the future inheritance, and we are favored with a trans- forming sight of him who is the Desire of all all nations, the everlasting portion of our souls, and the support of our lives. Affliction will be estimated by us accord- ing to the standpoint from which we view it. On the mount of Christ's sufferings, in the light Avbich radiates from his cross, it will l-;i(l. anil Mrs. Oliver L. Daily. Afflictions in faiiiihj. 117 appear as the great disciplinary^ cause by which God's humble servants are favored, the same being a blessing rather that a curse. It is well for us somelimes for the world to look dull, for our faith will then glance ujjward and heaven will appear all the brighter by it. It is true that sometimes only the dark side of the cloud is visible to us, and our faith is not strong enough to pierce it and see the light that shines beyond. We are then com- pelled to wait fur the appearance of the silver lining. Even this waiting works good for us in the end, for wdien the light appears we know it was only shut out for a season by the cloud. It was shining all the while, and the cloud could have no effect upon it further than to hide it from our view. Afflictive dispensations visit alike the cabin, the cottage and the palace. No dis- crimination is made between classes of society and no favor is shown to positions in life. Money cannot bribe diseases, human skill can- not ward them off, neither can beauty charm them. Our own lot seems the hardest, because it is seen and felt by us while the lot of others is more or less hid from our view. "Every heart knoweth its own bitterness." Afflictions and sorrows are more common than we imagine. This world is properly called "A wilderness of woe." To the childien of God it is repre- 15 118 Further Associational trouUe. sen ted as a desert through which they ijass, leaning upon their beloved. CHAPTER XVII. FTTRTHEli ASSOCIATIONAL TROUBLE. CALL TO MT. ZION. In September. 1888, the Danville Associa- tion convened with Danville church, Plendricks count}", Indiana. I preaclied the introductory sermon from St. John xiv. C, "I am the way, the truth, and the life : no man comerh unto the Father but by me." It was evident that the doctrine I preached was displeasing to those present who were in favor of the popular idea of a general atonement and of the employ- ment of means and instrumentalities in the work of regeneration. In the organization of the association Eld. E. D. Thomas was elected Moderator. In the election of Clerk the sound party were divided, not having a proper understanding, while the soft party were united. As a result of this. Eld. J. W. Shirley was elected Oerk. Elder W. M. Benson wrote the Circular Letter Furtlier Ansociational trouUe. 119 fhat yeai', which was read and referred to a committee consisting of the writer, Moderator and Clerk. It was written on the "Gospel." In it was some unsound sentiment to which Elder Thomas objected, while the other two insisted on its being reported back without change. Elder Thonrias told them that if the objectionable part was not struck out he would enter his protest against it as a member of the committee, so they agreed to the change. They knew the majority of the messengers were against them, and that a vote in the association would result in a change in the Lettei'. So it was adopted by the associa- tion with the objectionable part caken out. I had requested Friendship church to release me, as I conld only attend there during the summer months. They did so and called Eld. Charles M. Beed, of Connersville, Ind. Mt. Zion church was located about six or seven miles south-west of Pittsboro. The members of that church learned I had given up Friend- ship and was free on their meeting days. Eld. W. M. Benson had been the jjastor for several years. He evidently saw that a division was coming, and he had great hopes of carrying that church with him. At the December meet- ing there was a good attendance of the mem- bership. The vote for pastor was taken private!}', as was the custcmi, and resulted in 120 Further Associafional trouhle. my election as pastor of the church. When the result of the vote was announced there was a visible stir of clisai)pointrcent and un- easiness on the part, of Elder Benson and his friends, I was told. Some very unbecoming conduct was shown and some hard things were saidby his admirers, who no doubt saw that Mt. Zion was destined to stand upon the old platform. A committee was apimintecl to inform me of the choice made, who also told me some- thing of the confusion that existed. I prom- ised to be with them at their next meeting and give an answer to the church. I studied and ])rayed over the matter, and finally decided that it was wij duty to accept the call. Noth- ing occured of any note at the January meet- ing. At the February meeting one was re- ceived for baptism. The audiences were large and attentive, and I saw that the indications were good for a revival of the cause there. At the March meeting, Elder W. O. Parker, of Rushville, Indiana, was with me Saturday and at night, Sunday and at night. On Monday he went to hll other appointments, wliile I continued the meetings at Mt. Zion Monday and Monday night, Tuesday and Tuesday night. Two more were received for baptism. The congregations were very large and the interest in the meeting was general. Those Division in. lit. Tabor church. 121 who had sliown such a spirit of malice and. envy when I was called, attended the meetings and seemed to enjoy them. All trouble ajjpeared to be healed over, and the church was in a fair way to prosper. CHAPTER XVIII. DIVISION IN MT. TABOR CHURCH. The Mt. Tabor church, in Boone county, then reported a membership of 168. A large majority of the church were strong Arminians, while a small minority were strong believers in the doctrine and ])ractice of the Old Bap- tists. There were two ordained preachers in the church. Elders Peter Keeney and Allen McDanjel. The former was an Arminian in faitli, and the latter was a strong Old School or Primitive Baptist. Elder Keeney was the regular pastor of the church and Elder Mc- Daniel was the assistant pastor. These two preachers, of course, could not agree in their preaching. Eider McUaniel opx)osing the Ar- minian sentiments advocated by Elder Keeney. 122 Division in 3ff. Tabor church. At their regular meeting. The third Sat- urday in June, 1889, the minority offered a protest against the doctrine and proceedings of the majority. A large crowd was present and great confusion followed the reading of the protest. The protest was read by Albert F. Smith, and is as follows : We, whose names are annexed, being members of Mt. Tabor church, findinR ourselves in tlie minority, our conscien- tious riffhts and privileges taken away by hearing and seeing for three years or more a constant departure from our expressed constitution contained in our covenant that ilt. Tabor churcli was constituted on, as expressed in our Articles of Faith and Rules of Decorum, which Articles we believe are in harmony with the teaching of the Holy Scriptures ; and we feel in covenant bound to keep and maintain in the fear of God. Therefore, we enter this our solemn protest against further oppression, and appeal to all brethren of like precious faith to aid us in obtaining ouv liberty and rights as church members. We charge tliem, the majority of said Mt. Tabor cliurch — First. Of virtually denying the election of grace according as he hath chosen us in him before the foundation of the world ; that we shoitld be holy and without blame before him in love, having predestinated us unto the adoption of children by .Jesus Christ unto himself according to the good pleasure of his will. Second. Of teaching and holding tliat sinners dead in their sins receive the new covenant by a process of teaching, denying that they are quickened or born again by the direct contact of the Holy Spirit, which is con- trary to our Article which says that sinners are justified by the righteousness of Christ imputed to them by a divine and supernatural operation of the Holy Spirit. Third. Of advo- fating and receiving Alien Baptism and Free Communion, and holding Union Meetings with those not of our faith and order. X large majority of the members present refused to take up and consider the protest, not only treating it with contempt but in a Division in Mt. Tabor clturcli. 123 riotous and clamorous way disturbing any attempt to spealv in its favor. At the July meeting, a charge was pre- ferred against Eld. Allen McDaniel that he, as the representative member of the dissatis- fied minority, had been guilty of disorderly conduct in promoting dissatisfaction, and he was formally excluded bv the majority. The minority then added the following to the pro- test given above and re-read the whole to the chui'ch : Fourth. Of riotously and disorderly refusing to take up and investigate this our cause of complaint when presented to the church at our regular meeting of business on the third Sat- urday in .June, 1S8!I. We, the minority, further petition said majority to join us in calling an impartial council of brethren from sister churches of our Association to hear our complaint and decide whether the majority or minority is the church walking in gospel order according to our Articles of Faith and Rules of Decorum. The members whose names are here given agreed to stand together on the original doc- trine of the church. Eld. Allen McDaniel Samuel G. Schenck James Shirley Mary F. Schenck fjcanner Shirley Clara L. MoDaniel Albert F. Smith Geneva Smith Eli Smith Patsey A. Smith Elizabeth A. Todd Elijali S, Williams Ijavina Williams Mary E. Schenck Thomas H. Shepherd T, K. Smith Nancy .J. Schenck William Schenck Anna Schenck Elizabeth Roberts Nancy Smith Delphia Pennington Laura Pennington Anna Poiner Henry E. Smith Amilda .J. Smith Henrietta Smith .James Todd Thomas Gibbs James N. Stoker 124: Division in Mt. Talor clnircli. Brother James Shirley was one of tlie Deacons and Brother Eli Smith vvas the regular clerk of the church. This minority then with- drew to Brother James Shirley's home and organized is a regular way, retaining Eli Smith as Clerk and electing Elder Allen McDaniel, Moderator. They had the church records from the date of organization, August, 1835. The minority, at this meeting, called upon six churches of the Danville Association to send representatives to form a council to be con- vened at Deacon James Shirley's, on the 21st day of August, 1SS9. Kotice of this was served on the majority at their stated meeting, on the Third Sunday in August, and they were requested to be pi'esent at the meeting of the council and present their side of the case. They paid no attention whatever to this re- quest. The council met in Brother Shirley's grove, at the time above mentioned, and after introductory services organized by electing Elder E. D. Thomas moderator and myself clerk. Tiie council deliberately heard and considered the minorty's protest against the majority together with the evidence offered, and decided that Elder McDaniel had been wrongfully ex|:)elled from the church, and that, if the evidence was correct, the majority had departed from the faith and practice of the gospel, and appealed to them to return to ]\Ir. Jolin Ij. Daily and faniilv. Atr. and Mrs Gcoro-e Dnyal and son Harvev Artlnir. Division in Mt. Tabor cliurch. 125 ihe faith aud practice of the church of Christ. The majority, at their meeting, the third Saturday in August, prepared a letter to the Danville Association and appointed messengers to bear the same. The minority met on the 28th of August and also prepared a letter and appointed messengers. The Association met in September with Friendship and Mt. Moriah chuixhes in Hendricks Co., these two churches having agreed to take it jointly. Elder E. D. Thomas was elected moderator and I was elected clerk. The two letters, one from the minority and the other from the majority of the Mt. Tabor church, were presented to the Association, but the Moderator ruled that they should be read before the body of assembled messengers and not publicly at the stand. The association declined to recognize either set of messengers as proper representatives of Mt. Tabor church, and adopted the following advice to them : "By motion and second, the association sent back both letters to the parties claiming to be Mt. Tabor church, and advised them to become leconciled if they can, and if not, to call a council of the churches of the associa- tion to decide their duty." On the first Saturday in October, the minority organization assembled in regular meeting and ajjpointed a committee of five to 126 Division in 3ft. Tabor cJiurck. visit the majority at their meeting, on the third Saturday in tliat month, to see if a recon- ciliation could be effected, and if not, to pray the majority to unite with them in calling an impartial council of sister churches to decide which was right. At a meeting of the minority organization, held on the second Saturday in jMovember, 1889, the committee reported that they had performed the duty assigned them, but that they were unable to bring aboat any reconciliation with the majority, and that the majority refused to unite with the minority in calling a council of sister churches. It was then agreed that a council of representatives from eighteen churches should be called to decide whether the minority or majority was the Mt. Tabor church adhering to the doctrine and practice upon which that church was con- stituded, the council to meet at Eli Smith's on the 26th day of December, 1889. Another committee was appointed on the second Satur- day in December to visit the majority party and notify them of the proposed meeting of the second council. The majority again re- fused to meet with the council. This second council met at the time and place abiive mentioned, and organized by electing Elder E. D. Thomas moderator and myself clerk. All available evidence was heard, in the absence of the majority. The Division in Mt. Tahor cliurch, 127 council, after due deliberatiou, decided that the minority party constituted the Mount Tabor church, and were walliing in gospel order, and were contending for the Articles of Faith adopted by that church ; also, that the majority party, having had every opportunity to meet in council, and having refused to do so, had evidenced an unwillingness to come to the light of investigation, and had thereby made it apparent that they had departed from the faith and order of the gospel. Fourteen churches were represented in this council. The messengers vf\\o sat in the council reported the decision of the council to their respective churches, and all of those churches ratified the action of the council. Two other churches approved and ratified the action of the council, making sixteen in all. On the first Saturday in February, 1890, the minority, then recognized as the Mount Taf)or church, opened the door of the church house v.irh a filed key and held a meeting, at which time they elected three trustees of the church in accordance with previous notice. The three trustees elected were Albert F. Smith, Samuel Scheuck and Thomas Shepherd. I had given up the care of the church at New Britton for the reason that I cSuld not attend them during the winter season and teach school. This liberated me on the Second 128 Division in Mt. Tabor chtirch. Saturday and Sunday. Eldei^ Allen MoDaniel accoi^din^ly urged me to accept a call, which he said the Mount Tabor church would make, to serve her as pastor. I insisted that I was not the ])roper one for the place, but he and other brethren begged me to consent to it, as- suring me that they considered me the right one to serve them. They made the call and I accepted. On the second Saturday in February, at the time the church agreed to meet in regular service, the church met in the meeting house, and among other buisness transacted they ex- cluded the majority T)arty from fellowship for their departure from the Articles of Faich and Rules of Docurum of the church. I could not be there onSatnrdaj', on account of a Teacher's Institute which I was compelled to attend on that day. I met with them on Sunday and and preached to a large audience of attentive listeners. This faithful band of christian soldiers showed such love for each other that I was convinced they would stand together in defence of the truth they had espoused and that I so dearly loved. My heart's affection was drawn out to them, and I thanked God for such noble witnesses in the midst of a preverse people. The brethren had procured new locks and put on the doors and secured the windows, so Division in Mt. Tabor church. 129 that on the third Saturday in February, when the majority party met there for their service, they found all avenues of entrance securely fastened. Some of them, after consulting a while in the yard, took a large fence rail and bursted in the door. They held their services in the house and then locked it against the church. The trustees then sued the majority in the Gountj^ court for rights of church property. The (rial was held at Lebanon, Boone County, Judge Hadley, of Danville, presiding. The case occupied several days and was hotly contested. The decision was rendered in favor of the church (called the minority). A new trial was granted, however, and the suib was withdrawn before its termination. As 1 recall and record these proceedings my heart feels sad. Good brethren and sisters had been poisoned, I am sure, by the baneful influence of erroneous teaching. Much bitter- ness of feeling had been engendered by the strife that had raged in church and court. Alas that such a stroke should ever befall the church of Christ ! CHAPTER XIX. CALL TO UNION CHURCH OF THE SUCJAR CREEK ASSOCIATION. I was called to the care of Union church, in Monntgomery county, of the Sugar Creek Association, in 1889. I consented to serve that church every alternate mouth. Their meetings were held at the same time ours were held at my home church. This took me away from my church half the tiaie, but as thei-e were two ordained ministers in my chuich. Elders T. J. C. Sparks and J. F. Keeney, I thought this would be best for the chnrch. The Sugar Creek Association had not been in fellowshi}) with the Danville on account of an extreme element in the latter and an opposite extreme element in the former, but a resolution had been passed by Sugar Creek to invite Old Baptist preachers to visit their churches and preach for them without any regarcl to associational lines. I was the first preacher of my associational connection called to serve a chnrch of the Sugar Creek Assscia- tion. There was some prejudice against me in the beginning of my service, but 1 soon suc- ceeded in destroj'ing that. Many in that association did not have the opportunity to hear me, however, and the brethren of Union Departure from the Associatmi. 131 clinrcli urged me to make a tour ainong the cliurches, which I did at the close of that year. The tour was very pleasant indeed, and I was Avarmly received and endorsed wherever I went. I only preached for Union church one year. Tljough I was urgently requested to continue with them, I felt it to be my duty to give my entire attention to my own associa- tion, being convinced that the cause there demanded the imited efforts of those ministers' who were not willing to surrender our sacred principles to the current of Arminianism. I visited the Sugar Creek Annual Association a few times afterwards, and was never treated better by any people than I was by them. CHAPTER XX. DEPARTURE OF THE ARJIIKIAN FACTION FROM THE DANVILLE ASSOOIATION. As it was well known that the issue between the opposing pjarties that had been formulating itself for many years would be brought to the test at the session of the Danville 132 Departure from the Association. Association to be held in September, 1890. There was a strong effort made by the Armin- ian party to secure a majority of the messen- gers in the association so as to carry the organization their way. An established rule limited the number of messengers from each church to three. This was a wise provision, as it prevented any churh from taking advan- tage of an anticipated circumstance by sending a large number of messengers to the associa- tion. The association that year was held with Vermillion church, in Illinois. That was a strong Arminian church. The three messen- gers sent by my church (Big White Licli) were Elder T. J. C. Sparks, William Symmonds and myself. We were instructed by our church to stand by the decision of the council in regard to the Mount Tabor church. We arrived in the neighborhood of the church the evening before the association convened. That night we attended service at the meeting house, where an appointment had been made for Elder John Kinder, who preach- ed on the occasion. It was plain that a hard struggle was on hand. How sad it was to see brethren pulling apart who had once walked together ! The rule of the association was to allow the church where the association convened to DejMrture from tlie Association. 133 appoint some minister that belonged to the association to deliver rhe introductory ser- mon. Eld. J. W. Shirley was chosen, who took for his text 1 Cor. ii. 1-5. In his dis- course he quoted the language of Jesus in addressing Jerusalem, "O Jerusalem, Jeru- salem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children to- gether as a hen gathereth her chicks under her wings, and ye would not, " and remarked, "They would not open their hearts to let the blessed Master in. " This is a fair sample of his doctrine and of the faith of those he represented. I give it here as proof that the term, Arminian, which I am apijlying to them, is not a misnomer. When the letters were called for, two were handed up which claimed to be sent by Mount Tabor. Eld^r Thomas again ruled that those two should not be read publicly, but that they should be read to the body of mes- sengers in session, and the matter of their re- ception or rejection should then and there be determined. After an intermission the messengers went to the church house, where, after intro- ductory service, they proceeded to organize by electing moderator and clerk. The elec- tion resulted in the choice of Elder E. D. 134 DeixirhiTB from the Associatio)i. Thomas moderator and ine clerk. The atten- tion of the association was then called to the reading of the two letters claiming to be sent by Monnt Tabor. I read the letter sent by the majority tirst and then the letter sent by the minority. A motion was then made by Brother Symmonds to receive the letter and messengers of the minority, recognizing that body as the real Mount Tabor church and endorsing the decision of the council in that case. The question was then open for discus- sion, and a number of speeches were made on both sides. Finally the question was called for without further debate, and the discussion was closed. Elder Thomas instructed the messengers, before taking the vote, to remain in the association and fill the place their churches had sent them to till whatever might be the result of the vote, and to report the action to their respective churches at their regular meetings and let the churches declare against it or in favor of it as they might deem right and proper. The motion was carried by a good majority, and the messengers of the party once recognized as the minority were received as the messengers of Mount Tabor church. It was a custom of long standing to allow the committee appointed by the church where the association convened to arrange ax:)point- Departure from tlie. Association. 135 ments in tlie different parts of tlie neiglibor- liood and select preachers to fill them. The committee sent Elder W. S. Fisher and myself about six or seven miles away into a neigh- borhood of Methodists, to preach in a Meth- odist chnrch. A Methodist friend was there with an old rickety spring wagon, who vohm- teered his service to convey us out to the appointment. By walking down little hills we found on the way we avoided probable accidents, and finally we arrived safely to the Methodist friend's house where we enjoyed a short rest and a good supper. The Method- ist friend told us that a protracted meeting was then in progress at his church, but that we would be expected to conduct the service that night in our own way. He said that the Baptist church where the association was be- ing held had gone too far in their picnics, Childrens' Days, &c. He said he did not believe in so much foolishness as they prac- ticed. It was truly horrifying to hear a Methodist criticize a church claiming to be Old Baptist in their practice of worldly fool- ishness. When we arrived at the church that night we found a few there and the crowd gathering rapidly. Two Methodist preachers were sit- ting near the pulpit. Eld. Fisher and I took a seat a little distance back, where we could 136 Departure from tlie Association. observe what took place. As the Methodist people came in they dropped upon their knees by the seats they selected and pre- tended to offer silent prayers. It was evident that they had been trained to do this, and they acted their parts quite well. When the crowd had about gathered I said to Brother Fisher, ''Let ns go forward." We approached the two men whom I had taken to be preachers, and I said to them, "I suppose you are the i^reachers who are conducting the series of meetings here. " They seemed glad to tell us that they were. 1 then told my name and introduced Brother Fisher. I said that we had been informed that an appointment had been made there for Old Baptist preachers, and that we had come to fill that appointment. One of them said ihat I was correct, and told us to proceed in our own way. Saying no more to them, we wenc into the pul^iit, and Brother Fisher introduced the services. I took the following words for my text ; " When the strong man armed keepeth his palace, his goods are in peace ; but when a stronger than he shall come upon him, and overcome him, be taketh from him all his armour wherein he trusted, and divideth his spoils." Luke xi : 21, 22. I was favored with liberty to preach the old-fashioned truth that night and to lay the popular but false Arduous liiburs. Another law suit. 137 doctrine low with the divine sword. How my heart glowed with love for the truth and cause of my Master as I stood amidst the idolatrous enemies of his church and pro- claimed his blessed word ! Nothing more of importance took place at this association. I returned home the next morning, as I was uneasy over the condition of my family, and Brother E. W. Thomas was appointed to fill my place as Clerk. CHAPTER XXI. ARDUOUS LABORS. ANOTHER LAW SUIT. In the spring of 1891 I moved into the neighborhood of Mt. Zion church, and my wife and I changed our membership from Big White Lick Church to Mt. Zion by letter. That summer I served Bethel church in Tip- ton Co., on the fourth Saturday and Sunday iu each month, Mt. Zion on the third Satur- day and Sunday, Mt. Tabor on the second Saturday and Sunday, and Abners Creek on the first Saturday and Sunday. As my two 138 Ardvous laliors. Another law suit. oldest boys were large enough to assist me, I had been farming some for about four years. Thus, with my farming, teaching, serving four churches, visiting other churches, preach- ing funerals, &c., &c., I was kept quite as busy as it was possible for me to be. I do not see how it was possible for me to have done more, and yet I could not accumulate a thing beyond a bare living. My life had so far been one of toil and hard study. At Mt. Tabor, day services were held in Brother James Shirley's grove, and night services were held at the homes of the breth- ren. At first the audiences were small and the outlook was rather discouraging, but I labored on with the ability that God was pleased to give me, and soon the congrega- tions began to increase. Additions were re- ceived, the interest revived and our souls were made to rejoice at the evidences of the Lord's heavenly favors. At Mt. Zion and Abners Creek, large audiences attended the services and many were received into our fel- lowship. The trustees of Mt. Tabor church again sued the party known as the majority in the county court. Another hard trial followed conducted by Judge Ralph Hill, of Indianap- olis. In the decision of this able Judge the following conclusions of law w^ere a'iven : Arduous labors. AnotJier law suit. 139 1. That ai the time of the commencement of this action, the plaintiff (minority or Mount Tabor church proper) was entitled to the jjos- session of the real estate in its complaint herein. 2. That at the time of the commence- ment of said action, said real estate was wrongfully held by the defendants from the plaintiffs. 3. That the plaintiff' is entitled to recover the i^ossession of said real estate, and the sum of fifty dollars for the unlawful retention thereof from said defendants. Thus the church, or minority as it was called in court, had gained two suits in court, was recognized by the association as the true Mt. Tabor church, and still the majority would not give up the struggle. An applica- tion was made for a new trial, which was granted. Judge Wm. M. Franklin, of Mar- tinsville, was appointed to hear and try and dispose of the cause. Eld. E. D. Thomas and I attended the White Water Association, held with the Village Creek church, near Connersville, Ind., beginning on Friday before the second Satur- day in August, 1891, and continuing over Sun- day. We read the protest of the minority in Mt. Tabor church to the messengers composing the association in regular session, and stated the action and decision of the council, and of the Danville Association in regard to that 140 Arduous labors. Another law suit. case. Accordingly, tlie White Water Associa- tion, by motion, second and vote, endorsed the decision of the council and Danville Asso- ciation. The White Water and Danville Associations wei'e in correspondence. Elder Thomas and I attended the White River Association the next week, which was held witli Little Flock church, in Clay county, Indiana. We went to Terra Haute and chang- ed cars for Farmersburg. It was our aim to go out to the neighborhood of the church on a branch road that extended out into the coal fields of Clay Co., but when we arrived at Farmersburg we found that no train went out on that branch that afternoon, and that there was no train going out the next day tliat would enable us to reach the place where the association was to be held in time for meet- ing. It was fifteen miles from Farmersburg to the place we desii'ed to reach, and it was about four o'clock. Elder Thomas suggested that we would walk out into the country in the direction of the church, and stop at some farmer's home when niglit came on. We acted at once upon his suggestion. It was a very warm afternoon, and we had two heavy valises, Ms containing hymn books which he carried to sell and niine containing minutes of our association and articles of apparel. I car- ried both valises, as I was young and strong. Archiovs labors. Another Idw suit 141 We trudged along the dusty highway until it began to grow dark. Coming to a farm-house, we stopped to enquire if there would be an opportunity for us to rest there during the night. An old lady came out, and when we told her who we were and what we desired, she at once invited us in, assuring us that we were welcome to lodge at her home. She said that she was a " Baptist, " that her husband, who had gone to the mill but would soon return, was a United Brethren. She said she had to entertain his preachers often and she was glad of the opportunity to entertain hers. We took a seat on the porch and our kind host soon came out with a tine water melon and told us to help ourselves to chat while she prepared us some supper. Of all the water melons I ever tasted that was one of the best, and I think I never enjoyed a suppler more than I did the one to which she soon invited us. After supper we conversed a while* very pleasantly, ascertaining by the conversation that the kind lady of the house had resided in a city and had married the farmer at whose home we had stopped, and thus had come to the country to live. We found the "Bap- tists" to which she belonged to be Mission- aries, but we could not have been morehosf)it- ably entertained at any Old School Baptist 142 Arduous labors. Another law suit. home. Finally Elder Thomas told her that we were very tired and would be glad of the privilege of retiring. She directed us to our sleeping apartment and we lay down to rest. Before going to sleep we heard her husband drive up. On w-aking up the next morning I heard Eld. Thomas and the man of the house talk- ing out on the porch. I soon joined them, and when breakfast was announced onr kind host and hostess requested us to hold prayer. I insisted on Elder Thomas leading and he did so, offering one of the sweetest and most fervent prayers I ever heard. After break- fast, the man told us he had to drive about three miles that morning in the direc- tion we were going to get a load of corn. We were glad of the opportunity to ride, but he was slow getting started and his mule team were slow travelers, so when we left his wagon we found that it was too late for us to get an oppoi«tunity to ride the remainder of the dis- tance, which was about live miles. It was very sultry and the dust was unusually deep. We tugged along for about two miles when we overtook a wagon loaded with melons, which we preceived was bound for the association ground. The driver was wetting his wheels to keep the tires on, when we came up pant- ing and perspiring like negroes in a cotton Arduous labors. Another law sidt. 113 field. I asked it' my aged friend conld ride, and received more than I asked for, being told we could both ride if we could sit on the edge of the wagon bed and let our feet hang out- side. Of two evils we chose the least, and soon we were moving slowly on in a comical and rather unpleasant situation. On arriving at a well by the road-side, one mile from the association ground, our driver stopped to wet his wagon wheels again. We insisted on walking ahead, assuring him of our apprecia- tion of his kindness. We arrived at the ground while the let- ters from the churches were being read. It seemed to me that the dust had settled all over my face, through which the prespiration had made a number of roads. Surely dirtier and tireder j)reachers never entered a congre- gation. We sat down on a seat in the out- skirts of the audience, greatly desiring to be unobserved, but Eld. J. H. Oliphant, who was the Moderator, saw us, and called out, " Brother Thomas and Brother Daily will come to the stand. " We obeyed the call and were given seats in the stand. When the letters were all read. Elder Oliphant an- nounced that the Messengers of the associa- tion would assemble in the church house near by for the transaction of business, and Elder John R. Daily would preach to the i)eople 144 Arduous lahorft. Another law suit. from the stand. I was hungry, fatigued and dirty, but I kept my jdight to myself and soon forgot about it as I stood and proclaimed the precious gospel. Strength is often given under the most unfavorable circumstances. White River Association was also in cor- respondeuce with the Danville Association, and the course of Mount Tabor church and of the council and of our association was fully and unanimously endorsed by that body. Danville Association corresponded with five Associations in Indiana and one in Iowa, and all of these stood with her in her struggle against the opposing element that sought to drag her into the meshes of Arminianism. A small faction was drawn off from the White Water Assocation by the influence of Eld. W. T. Pence, who was backed and encouraged by the seceding preachers of the Danville Association. Parties were also drawn off from the old order of Baptists by the influ- ence and leadership of Eld. E. H. Burnam in Virginia and Kentucky, of Eld. J. E. Lee in Ohio, and of Eld. James Bradley in Missouri. Nine of the thirty churches of the Danville Association declared their opposition to the association. These nine churches were not all unanimous in their departure, however, as members in some of them refused to go with them and joined our churches by relation. Arduous labors. Another law siiit. 14.5 On Friday before the foui'tli Saturday in August, 1891, the dissenting party from tlie Danville and White Water Associations and a little church headed by Eld. Pence in Kan- sas, and some from Ohio, met in the Mount Tabor Meeting house. The name chosen for it was, "The Mount Tabor Means Baptist As- sociation." They changed the Articles of Faith of the Danville Association to suit their notion, and adopted the articles so changed as their Articles of F'aith. The articles as adopted by them were different from anj^ that had ever been adopted before by any religious body, and the name, "Means Baptists", was a name that had never before been seen in print as assumed by any organized religious order. Thus a new denomination sprang up in opposition to the old church, adding one more to the number of the beast. Many of the Lord's children were ensnared by this departure and lead off from the old doctrine and practice of the church. How sad it was to be compelled to give them up! This has been true of every great departure. The apostle saw this by revelation and declared to the Elders of Ephesus, "Of your own selves shall men arise, speaking perverse things, to draw away disciples after them. Therefore watch, and remember, for the space of three years I cease not to warn every one night 146 Arduous labors. Another law suit. and day in tears." Acts xx : 30, 31. I re- peat that many who went out from lis were children of God, and all I wish to say regard- ing their course is that they were drawn away as disciples of men who had taught per- verse doctrines and practices. The most harmful enemies the church can have are those who rise up in her ranks. Snch are not usually willing to withdraw and leave the church un^nolested. They want as much com- pany as they can get, and so thej^ strive to carry as large a crowd with them as they can. As I have said, a new trial in court was asked and granted, and Judge Wm. Franklin was appointed as special jnJge to hear the case. This judge was a memher of the Camp- bellite church. The new trial began Nov. 25, 1891. As at the former trials, many expert witnesses were there from different parts of Indiana and other states. The majority used some prominent witnesses of ihe Missionary Baptist order, among whom was D. B. Ray of St. Louis, who was editor and publisher of a religious magazine, "The American Baptist," and President of the '"National Publishing Company and Book Concern." The main defence made by the majority in all these trials in court was on the ground that they were the majority in the church, and that the majority always constitutes the Arduous labors. AtwtJier laiv suit. 147 church proper. We contended that when a majority departs from the doctrine of the church and a minority adheres to that doc- trine, such minority constitutes the church proper. At this trial Elder James Bradley's testimony was re'^d in evidence from the pre- ceding trial. I give the following question and ansvver fr4)m his testimony as found in Transcript of Evidence, page 400 : Question. — Suppose the majority should renounce Christianity altogether, ao has been the case in the books. Do you think the majority would have any right to con- tinue to keep the church and use it, notwithstanding their apostasy of their organization ''. Would it be the rule? Do you think they would be entitled to keep the church property and consider themselves the church, notwithstaniling they had repudiated the tenets of the church and the principles upon which it was organized ? Answer. — I think they would. In the same testimony are found the fol- lowing questions and answers, which I give to show the extreme position they took on this point to sustain their cause. Qdes. — I understand you to say that if a Baptist church should adopt by a majority vote the principle, as a part of their creed and a part of their belief, that there was no necessity for immersion and that sprinkling would be sufficient, that, in your opinion, by Baptist usage, that m.ajority, notwithstanding it had repudiated the Baptist faith, would still be entitled to hold the church property and conduct its worship on that system ? Ans. — Yes, you understood rae. The idea is this, that there is no power to unchurch a church. 14-8 Arduous laJjors. Another law suit. QuEs. — That is not the question I am asking- What I want to know is whether, as you understand the Bap- tist doctrine, it would be riglit of the majority to hold possession of the property under such circumstances and conduct its worship in its style? Ans. — I think so. QuES. — That would be in strict accordance with Baptist doctrine ? Ans.— The other churches could not fellowship with them, of course. QuES. — Though she had to fellowship themV Ans. — Yes. QuES. — Would they not cease to be a Baptist church? Ans. — The other churches might cease to recognize them on tliat point. QuES. — I don't ask what they might do, but whether tliey would necessarily do that? Ans. — I don't know that it follows as a necessitj'. QuES. — Do I understand you to say that a Bap- tist church exists on a tlieory and conviction of faiilr tliat recognizes sprinkling as baptism instead of immer- sion ? Ans. — I don't think that the Baptists would recog- nize it as a Baptist church on that point. QuES. — Suppose a Baptist church, regularly organ- ized, adopting the Philatlelphia Confession of Faitli, regularly admitted into an association, and after com- ing to tlial point it adopts a Confession of Faith declar- ing tliat there is no God, no hereafter; that man per- ishes as a brute. Suppose an organization of that kind should be created out of a Baptist church b_v a majority vote of the society. Do you mean to be understood that that would be regarded by the Baptists as an organiza- tion entitled to hold tlie property that the Baptist church had purchased and occupied? Ans. — I want to explain. QuEs. — I would lie glad to have an answer to that question, " j-es " or "no." Arduous labors. Another law suit. 149 Aks.— Well, I would say '' yes" from a legal stand- point. There is nothing among Baptists to unchurch a church, or take the rights of a church away from it. The same witness gave the following re- markable testimony: The word church, in "Upon this rock I will build my church," means Christ's Spirit in the church. I understand it to be Christian principle. It might be a Baptist, it might be a Methodist, We fellowship eacli other as brethren and not as organized bodies. Elder W. T. Pence gave the following tes- timony, which I copied from the Transcript of Evidence : The word church cannot mean anything else than the local assembly. Page 171. So far as my acquaintance goes the majority always rules in the reception of members, Page 182. QuEs. — Suppose the Mount Tabor church should have gotten together and resolved by majority vote that baptism by sprinkling was sufficient, what position would the church have occupied then ! Ans. — I would say it was a church in disorder. QuE3. — Who is to deal with that church? Ans. — There is no association to deal with it that I know anything about. If there is any ecclesiastical power on earth to deal with it I have never known any- thing about it. The majority may do wrong and the Lord calls upon his people to come out from her. QuES. — Suppose those who consider themselves called upon by the Lord to come out say, "We pro- test," and that it was only a minority of the church; would not the minority be recognized as the old churchy Ans. — They would not be recognized by well in- formed parties as being the church. Ihey would be recognized as right as christians, but the}' would not be consideied as the church. Thej' could go and organize a church. Page 18M. 150 In disrussion luifh Aaron Walker. I give these sworn statements from two of the leading witnesses for the defendants, to show the extreme ]iosition they t(.)ok to hold the property over vv^hich we were contending. Judge Franklin gave tlie decision in favor of the majority. A new trial was asked for, which was refused, and the trustees of the church appealed to the Supreme Court of the State. CHAPTER XXII. MY DISCUSSION WITH AARON WALKEE. In the winter of 1890 and 1891 a conten- tion over religious questions arose between Brother Barton C. Symmonds, who was a school teacher, and others, in a debating society. A member of the Campbellite order proposed to get one of his friends to aid him in a joint de- bate with Brother Symmonds and myself. Brother Symmonds came to see me about it, and I told him to inform the Campbellite aspirant after polemic honors that I did not load for small game ; that I could not afford In discussion with Aaron Walker. 151 to do that, as the amniunition would be worth more than the game ; that if he wanted a de- bate he must bring out some man that I could afford to meet. The place at which the debate was asked to be held was Clermont, about nine miles west of Indianapolis and about fifteen miles north-east of my home. About tliree years prior to this time I had preached a sermon there on the doctrine of election in reply to a Campbellite discourse which had been delivered at that place. Brother Barton C. Symmonds was then the principal of the school at Clermont, and the Campbellite ser- mon was preached for his special benefit. He claimed the right to have it replied to, and I delivered the reply at his request. The Camp- bellites, I am sure, had not forgotten that circumstance. The challenging party sent me word by Brother Symmonds that if "big game" was what I wanted he would procure Mr. Aaron Walker, of Indianapolis. Mr. Walker was a strong man, having held over sixty religious discussions. A brief correspondence with the challenger and with Mr. Walker resulted in an agreement to discuss four propositions, the debate to last four days of four hours each, one day being given to each j^roposition. The time agreed upon was the latter part of June, 1891. 152 In discussion with Aaron Walker. I realized that I was assuminfj; a new re- sj)onsibility of great weight. Mr. Walker was an experienced debater. He liad debated with many able men, among whom were Eld. G. M. Thompson, Eld. John A. Thompson and Eld. Harvey Wright, of the Primitive Baptist chnrch. In addition to his acquaintance with the tactics of public disputation, he was known to possess a good stock of sarcasm and ready wit. I at once began a preparation for die discussion in which I became more and more interested as the time drew near. I seri- onslj^ considered my motive in the undertak- ing. Sometimes I feared that it was all fleshly, and that I only craved a name. Whenever this thought arose in my mind, I felt depressed in spirit, and regretted that T had been so rash as to rush into a combat that might have been avoided. I well knew that if the Lord was displeased with the matter he might withhold his aid. In such a case I was certain that all ray preparation would avail me nothing. Again, I wondered if it was really right to engage in debates with the world on the sacred themes of the gospel. I heard some say it was, while others said it was not. If it was not right, I did not want to do it. xV failure to succeed in the defence of our cause, I knew, would be verj^ detri- mental, and my dear brethren and sisters In discussion with Aaron Walker. 153 would share in the shame and disgrace of the t'ailnre. I was much disturbed by all these considei'ations. T applied myself to the stndy of the Bible, however, with a new zeal. I carefully framed every argument into a logical syllogism, and arranged the passages upon which I relied as proof in the most careful manner. Many slee|)less hours of the night were spent in meditation on the work that was before me, and often I arose from ray bed to write down a new thought that came to my mind. My misgivings in regard to the propriety of dis- cussions of this nature left me, and I became settled in the belief that it is right to defend the cause whenever it is assailed by its en- emies. I was fnlly convinced that it is right to let the world know that we are not ashamed of our doctrine, and that we are not afraid of the modern Goliaths who challenge the armies of the living God. My opinion in regard to that matter has never changed. God will honor and bless those whom he has "set for the defence of the gospel," if they wield the sword of divine truth in cutting down error and rearing in its stead, by the strength he gives them, the glorious banner he has placed in their hands. When it became known throughout the country that the debate was to come off, the 154: /« discussion ivith Aaron Walker. Cam pbellites expressed tbeir regrets that the Baptists would not be represented by an abler man. They said the debate could not be very interesting, as I was inexperienced in that line and Mr. Walker would have nothing to do. They circulated the report that it would only last one day, and some of theoi who at- tended declared they had arranged to stay only that long. My wife and I went in our buggy to the p)lace where the discussion was held early on the morning of the first day. At Brownsburg, on the way, a friend called out to us jocularlj% "It is repoj'ted here that the debate will last only today." I replied as I drove on, "That depends altogether on Mr. Walker's wind." Some of Walker's friends were in hearing of these remarks. As we were driving into Cler- mont we saw a number of gentlemen sitting in a yard, and I remarked to my wife that I was sure they were Campbellite ])reachers and that one of them was Mr. Walker. Passing on up the street. I saw an old man sitting in front of a store whom I at once recognized as Elder Harvey Wright. I called to him and he came to us, being delighted to see us. I put up my horse at a Baptist home, left my wife with some sisters there and went back to where Eld. Wright was, who took me to the yard in which the Campbellite preachers were sitting. Ill discussion zvifh Aaron Walker. 155 the ones we had passed, and introduced me to Mr. Aaron Walker and Mr. Henry Pritchard. Mr. Pritchard was Mr. Walker's Moderator in the debate. After chattiDg awhile with them, we all walked together to the Campbellite meeting house in which the debate was to be held. Eld. R. W. Thompson had been chosen as my Moderator, and I learned he was in the neighborhood of the Salem church, which was one and one-half mile south. The hour of ten o'clock came bnfore he arrived, and I ap- pointed Eld. Wright to occupy his place till he came, and the debate commenced. Mr. Walker affirmed the following propo- sition that day: "The scriptures teach that wat(-r baptism, administered to the penitent believer, is in order to his salvation, being a condition of the pardon of his past sins." He opened with a si^eech of a half hour, dur- ing the delivery of which I prayed for divine aid. As I arose to reply a timidity was felt that was unusual for me, but it soon left me and I felt my strength coming as 1 proceeded. In about fifteen minutes I replied to his argu- ments, and spent the remainder of my time pouring in negative arguments which I had carefully prepared. I presented them with a confident feeling that he could not refute them, which gave me great courage and added force to my delivery. I could see that I had ]56 In dismssion with Aaron Walker. produced some degree of surprise when I took my seat. In Mr. Walker's next speech he de- voted nearly all of his time in an attempt to answer my negative arguments, so that I had little to do in my second speech in the way of replying to him. This gave me time to deliv- er many strong negative arguments of which I had a good supply. In the afternoon I was in the lead, Mr. Walker doing but little except to ridicule the doctrine of election and abuse those who believed it. The second day I affirmed this proposi- tion : "The scriptures teach that God chooses or elects his people prior to any act of obedience on their part as a condition." I cannot now give the wording of the proposi- tion discussed on the third day, but it affirmed the freedom and power of the will of everj' sinner to choose salvation for himself, to come to Christ and accept salvation on the tei'ms of the gospel. The last day I affirmed the following proposition : "The scriptures teach that all who are regenerated and born again in time will be saved in eternity." I cannot give a synopsis of the arguments made in that discussion, as the manuscripts have all been destroyed by lire. I never felt more sensible of the Lord's presence with me in preaching than I did in that work. I care- fully avoided the use of ridicule or abusive In dincussmi with Aaron. Walker. 157 language, and in this way I am sure I won the respect and love of a large majority of the audience. Some admissions were made by the Campbellites which showed how ihey felt over the debate. On the third morning, Brother John L. Goben, a Baptist brother of Craw- fordsville, arrrived, who had not been there the first two days. He was very anxious to learn how the discussion was progressing, so he approached a group of Campbellites and enquired of them about it. They supposed him to be on their side and told him that it was getting along pretty well, but they had the wrong man. They said Mr. Walker was getting too old to debate, and that if they only had a young preacher in it who had preached there the night before they could have defeated Daily. This greatly elated Brother Goben, who was a warm friend of mine. The County Superintendent of Schools of Hendricks County was passing by the town on the train the evening of the first day, and Mr. Henry Pritchard, Mr. Walker's Moderator, got on with a number of others to go to Indianapolis. The Saiaerintendent en- quired of Mr. Pritchard about the debate, and he told him that Daily was a strong man and was giving Walker a hard battle. He said that Walker was once an able debater, but he was too old and ought to quit. Other admis- 158 In disaissioii with Aaron Walker'. sions were made by them, and as far as I could learn the people of other denominations and those who made no profession gave the victory to me. I rejoiced to know that truth had tri- umphed, not simply over a man, but over false doctrine. Eld. Thompson's aid as Mod- erator was of great service to me. My soul glowed with love and praise to God for the strength I knew^ he had given me, in this con- llict, to hold up the banner of truth. I hope the reader will not take this ac- count of my first religious debate as exhibit- ing a spirit of egotism on my part. I am very sensible, I am sure, of my own weakness. I detest self-praise, and do not wish to be un- derstood as extolling myself in the least. I was successful, but my success was due to the fact that I was on the side of truth, and that God enabled me to stand there. "Truth, crushed to earth, will rise again, The eternal years of God are liers ; But error, smitten, writhes in pain. And dies amid lier worshipers." CHAPTER XXIII. A PERIOD OF PEACE AND PROSPERITY. After the dissatisfied party had left the Danville Association, most ot the churches began to prosper and perfect peace abounded. At Mount Tabor we were without a church house in which to worsbip, and the brethren were involved in law suits over the rights of property, yet the congregations gradually increased and the church experienced occa- sional ingatherings. The use of a good brick school house was given to us, where we had glorious meetings. Often the house was insufficient to accommodate the large crowd that assembled. Our annual associational meetings were, love feasts. In September, 1891, the associa- tion met with Mount Zion, our home church. Elders Charles M. Reed, of Connersville, Lemuel Potter, of Ft. Branch, and J. M. Thompson, of Indianapolis, were in attend- ance, with others who were likewise able in the word of truth. Showers of heavenly blessings fell upon us as the sweet doctrine of grace was proclaimed. We had experienced a long war with Arminianism, but it was all over and we met together in union and love. We felt what David expresses so beautifully 160 A 2]eriod of peace and proftperity. in the one hundred and twenty-third Psalm : "Behold, how good and pleasant it is for breth- ren to dwell together in unity." Many things are good which are not pleasant, and many things are pleasant which are not good ; but the onity of brethren is both good and pleasant. It is good because it is right, and because safety and prosperity depend upon it. It is pleasant because mntnal love and fi-llowship produce delight and fill the hearts of the united ones with joy. To dwell together in unity is to dwell together as one man, as if one soul actu- ated all. Ir is not only to dwell in one house, and have a name and place there as inhab- itants, but it is to be associated in love and harmony and to serve the Lord with one con- sent and one mind. Such a union will be com- plete in heaven, and a degree of it here gives a fore-taste of what heaven will be. Such union and love had not been known before at our associations since I had been a member, as existed at the time to which I am now refer- ring. The next session was held with Mount Tabor Association. The two divisions of the White Water Association had opened corre- spondence. These had been torn apart in the days of Elder Wilson Thompson and John Sparks, which is mentioned on pages 16 and 17 of this book. There had arisen a two-seed element on the Thompson side, but that ele- A jjeriod of peace and prosperity. 161 ment had been excluded from tlie fellowship of the rhnrches in the White Water and Conn's Creek Associations. So when we got rid of the Armiuianism that had been troub- ling the Danville Association, there was noth- ing to keep us apart. Elder R. W. Thomp- son, of the White Wa<:er Association, was at the association at Monnt Tabor. He and I were sent to preach together at night at a school house near Elder Allen McDaniel's. He preached first, taking for his text: "Ye have not chosen me, bnt I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain." I followed him and spoke of a meeting at Honej^ Creek church held several years before, at which I spoke from the same text. Elder Thompson had followed me and remarked that in what he should say he did not want to deviate one hair's breadth from what I had said. That meeting is mentioned on page 83 of this book. I then said that I did not want to deviate one hair's breadth from what Elder Thomjison had said. I spoke of us having always believed and preached the same things. The barriers that had kept us from each other's association in the Lord's sweet service liad fallen down, and we came together like kindred drops of water. What a blessed feast it was to our souls ! 162 A period of peace and 'prosperity. In December, 1892, I was called to the care of Salem church one and one-half mile south of Clermont. I accepted the call, and preached for that church while I stayed in Indiana. I was then serving Abner's Creek, Mount Tabor and Mt. Zion and Salem church- es. These churches seemed to hold me in high esteem, and I was very much attached to them. I labored hard for the promotion of their peace and prosperity, and there was a gradual growth bj^ accessions to their num- bers. I made occasional tours into other parts of the state and into other states. There was a church in Lynn Co., Iowa, that belonged to Danville Association, called Cedar Creek. The charter members had moved from Indi- ana to that section, and as there was no other association very convenient the church went into the Danville Association. The members of that church became very anxious for me to visit them, and the clerk. Brother John T. Roy, wrote me several letters urging me to do so. Finally I arranged to go there and spend two Sundays and the week between preaching to that church. The trip was made in the spring of 1892. The Diphtheria had beeu rag- ing there, and many little children had died of it. Among them were two of Brother John T. Roy's. He wrote me that he wanted me to preach their funeral on the first Sunday of A period of peace and prosperity. 1 03 my visit. The church had no ordained preach- er. Three preachers had been ordained, but through trouble that had risen in the church they had all been excluded. A young licensed lireacher, Homer G. Andrews, was preaching for them, and I was informed that I would be requested to ordain him if he was found to be competent. I went by way of Chicago to Cedar Rapids, arriving at the latter place about 11 o'clock at night. 1 took lodging at a hotel, and the next morning went back to the depot and got on the train that I was told would take me to Centerpoint, the place I wanted to reach. On entering the car I asked a man if that train went by Centerpoint, and was told it did. I remarked that I was allright and took my seat. A m,an then approa(;hed me who was sitting in the rear end of the car, and asked me if I was going to Centerpoint. I told him I was, and he asked for my name. When I gave it to him a broad smile spread across his face, and he took me by the hand and told me his name was Roy. He said he had come to Cedar Rapids the evening before to meet me there and be in my company at a Baptist home in the city. He expected me to come by way of Burlington, and he waited until the last train came in from that city, and concluded I had not come. The next day was Saturday, 1C4 A period of peace and prosperity. the time for their regular meeting. It had been published extensively that I would be there, that I would preach the funeral on Sunday, and then hold meetings all the week until over the next Sunday. He had not slept any, he said, and had given up all hopes of seeing me, when he heard me enquire if that was the right train to take for Centerpoint. This was a glorious trip. I preached at the church that day and night, and the next day preached the funeral of Brother Roy's chil- dren, and continued the meeting as had been arranged and announced. Toddville was about five miles from the church and as many of the members lived there some of the serv- ices were held at that place. One sister joined and I baptized her, and two who had been excluded wei'e restored to fellowship. On the next Saturday the Deacon of the church and I ordained Brother Homer Ct. Andrews to the fall work of the gospel ministry. On the last Sunday I preached the funeral of five children that had died of Diphtheria, three of one fam- ily and two of another. My text that day was, "A voice was heard in Ramali, lamenta- tions and bitter wee]nng; Rachel weeping foi' her children, refused to be comforted for her children, because they were not. Thus saith the Lord, Refrain thy voice from weeping and thine eyes from tears, for thy work shall be A 2xriocl of peace and prosjMrity. 165 rewarded, saith the Lord, aud they shall come again from the land of the enemy." I think there were more tears shed that day under my sermon than I ever saw flow at any other time. Many parents who were there had lost children by the Diphtheria which had raged so dreadfully in that country. Some of them came to me at the close of the meeting aud said that it seemed I had preached the funeral of all their departed children. On my way home I stopped off at Bentley, Illinois, and filled some' appointments that had been made for me. I preached at the church in Bencley and at the Middle Run and Providence churches in the country. I met Elder Frazee and old Elder Warren, both of whom I esteemed very highly. I visited that section twice afterwards, and was warmly re- ceived there at every visit made. I visited that church again in the holi- days in December, 1892, at which time T preached several days. Old sister Roy, Broth- er John T. Roy's mother, was very ill at that time. It bad not been expected that she would live until I got there, and she had requested them to have me preach her funeral. But she lived for some weeks after I made the trip. However, old Brother Roy and the children wished to carry out her desire, and I was requested to go back and preach her 166 A jMriod of peace and pros^perity. funeral. The time appointed was the hrst of June. The World's fair was going on in Chicago. I arranged to go to Iowa and preacli the funeral the first Sunday in June, hold services there Monday and Tuesday, return to Chicago Tuesday night, attend the World's Fair Wednesday, Thursday and Friday, come to Salem church in Carroll Co., on Saturday and preach there Saturday and Sunday, and then go home. When I arrived at Toddville, I found there had b,een a misunderstanding in regard to the time, and that I v>'as not expected until a week later. The word was circulated, how- ever, and I preached Sister Roy's funeral on Sunday, lilled appointments there Monday and Tuesday, and returned to Chicago on Tuesday night, arriving there aboirt day- break. I went on a steamboat on Lake Michi- gan to the Fair Ground, which was about seven miles from the wharf near the depot. The sun had just risen when I arrived at the Fair Ground, and on stepping inside I could but stand and gaze with wonder and admira- tion at the beautiful "White City." It is im- possible for me to describe it as it appeared to my view. The large white buildings glistened in the early sunlight. They looked like white marble structures, but I had read enough about their construction to know that what A period of jxace and prosperity 167 ai)peared to be marb]e was only wood and plas- ter paris painted white. I started in to see all I could in one day. I went through the Manufacturer's Building, the Machinery Hall, the Transportation Build- ing, the Floral Hall, down Midway Peaisance, &c., &c. When the sun was nearly down I discovered that my strength was gone. I was tired of walking, tired of standing, tired of seeing, tired of hearing, tired of the whole Fair. The vanity of the world appeared in its full force to my tired mind. I was sick of it all, and longed for the quietnde of my own sweet, humble home. I thought of my dear wife and children, and decided I would rather see them than all the great Fair. So I boarded a boat and returned to the wharf, whence I had sailed that morning, went to the depot and took the train for home, arriving there the next morning to the joyful surprise of my family and the delight of my own tired mind. I never could content myself vis- iting or sight-seeing away from my wife and children. Aside from the public worship of God, home has always been the sweetest spot to me on earth. How often have I gone away with a sad heart, and how often have I returned with inexpi'essible joy after perform- ing my sacred duty ! Thank God for a good and loving wife and affectionate children! 168 I period of peace and prosperity. Fidelity to them is a duty next to fidelity to my Maker. How I wish I had been more faithful in my duty to both ! Already the home circle is broken, and some are far away. The sweet children that so recently cheered my heart at home, are becoming scattered. Home will never again be what it has been in the past, and soon it will not be what it is now. But I can look up to God with a heart full of thankfulness for a family that has rendered home sweet here, and it is my humble hope that when 1 am taken from my home below I will be admitted into a better home in heaven. "A home in heaven ! What a joyful thought ! As the poor man toils in his weary lot ! His heart oppressed, and with anguish riven, From his home below to his home in Heaven. "A home in heaven ! when our pleasures fade, And our wealth and fame in the dust are laid. And our strength decays, and our health is riven, We are happy still with our home in heaven." CHAPTER XXIV. MIXTURES OF JOY AND SORROW. The Joy and peace of my sweet home, re- ferred to in the preceding chapter, was not unbroken by afflictions and trials. I have referred to the severe affliction of my daughter Alice. She was a great sufferer indeed. In the summer of 1892 I was persuaded to try Prof. Wilson's "Magnetized Clothing." I did so as an experiment, having no faith in it whatever. A full suit of it was presented to me, and I thought I could afford to give it a trial. At first the running sores on her limb seemed to flow more freely, but I regarded this as a good indication. In a few months they began to heal, and at Christmas that year they were mostly healed up. She went to school in a rolling chair the good sisters bought for her, and seemed in a fair way to recover. The next summer she became able to go on crutches, a thing she had not been able to do for five years. She started to my school that winter. One night she went home with a school-mate, and while at play she hurt her limb. She grew worse again, and suffered continually. The second Saturday and Sunday in Oct., 1893, I attended the constitution of the church 170 Mixtures of joy and sorrow. at Hanghville. I delivered the charge to the church in the form of a sermon, and ba^^tized two candidates into the fellowship of the new organization. On returning home, Alice told me she was willing to submit to the amputa- tion of her limb if I thought it best. I wrote to Dr. John L. Marsh, of Brownsburg, who came to examine her the next Saturday. He was our physician, and had known mucti about Alice's condition. He told me the only remedy was amputation. He said her blood was in the best condition it had been since she was taken down, and that the chances for her recovery were good if the limb was amputated. I told him I could not decide that day what to do, and promised to let him know the follow- ing Monday. It was tke time of my meeting at Mt. Zion. I preached that day and at night, Sunday and Sunday night. It was with a heavily burdened heart that I labored, but I am sure I had the aid of a power above my own, else I could not have spoken at all. On Monday morning I was still undecided. I walked the javd in deep distress, asking, "Lord, what sliall I do ';" I thought if I had the limb taken off and my dear child should die as a result of it, it would surely kill me. Then I thought if it should result in her complete restoration to health, I would be so happy and thankful. Finally Mixture-fi of joy and sormw. 171 I decided to have it done, and I so wrote to Dr. Marsli. He set Tliursday, October 20th, for the operation. Monday, Tuesday and Wednesday of that week were the saddest days I ever spent in the school room, especially Wednesday. I vvent home that afternoon with a sad, sad heart. Passing over the struggles of soul I en- dured that night and the next morning as being beyond my ability to describe, I will say the operation was performed in our dining room by Dr. Marsh, who was assisted by four other physicians. It was a successful opera- tion, though most of the limb had to be re- moved to get rid of the diseased flesh aud bone. Just two weeks from that day, when I approached the house on my return from school, one of tlie children met me in the yard and cried, "Oh, Pa ! Alice is sitting up !" How my heart leaped for joy as I entered the room and was greeted by her sweet, smiling face as she sat in the rocker ! She continued to improve, and grew into a fine looking young lady. At one of the W^hite Water Associations, Brother D. H. Ooble, of Greenfield, started a plan to raise money by subscription with which to purchase her an artificial limb. The brethren and sisters at that association, and others, and my churches, subscribed until 172 Mixtures of joy and sorroio. 3.00 were raised for that purpose. I added $7.00 to it, which paid for an artificial limb, but she could not use it, and so had to be content with the use of her crutches. We passed through this severe affliction in our family, and through others less severe. The promise of God was fulfilled in all these, and now why should we not trust him ? He says to his own tried children, "When thou passest through the waters, I will be with thee ; and through the rivers, they shall not overflow thee : when thoii walkest through the fire, thou shalt not be burned ; neither shall the flame kindle upon thee." Isa. xliii. 2. Passing through the waters, the rivers and the fire, signifies a coming out as well as a go- ing in. When his people go in, while they are in, and when they come out, he is with them. He is with them all the way, and that accounts for their getting out. No water has ever rolled so high, no river has ever been so deep, no fire has ever been so fierce, that the Lord did not bring his children out of them when they had been plunged into them. We know he has never forsaken us, though we have been so unworthy of his faithfulness. He has been our only support, and he is now our only hope. "I'll praise for blessings I enjoj% And trust for all the rest." CHAPTER XXV. THE ADA^ANCE DEBATE. There was an Old Baptist church that held services in a school house near Advance, Boone Co., Indiana, about ten miles north west of where I lived. It was called Mt. Cal- vary, and had for its pastor a worthy Elder by the name of W. S. Fisher. The church was weak in numbers, but was strong in the ancient faith. There was a Campbellite church, in Advance. The preacher of that church was comparatively a stranger in that country, having been there only a year or so. He came from Texas, I think. His name was William Weatherford. He was a man of con- siderable wit, and possessed some ability. He gained the name of "The Cyclone Preacher," and was generally spoken of by his people as being fully entitled to the name, as they con- sidered him able to sweep everything before him. Mr. Weatherford boasted of being a very successful debater, and appeared exceedingly anxious to jjrove his ability in that line at Advance. Accordingly, he attended one of the meetings at the school house, and after Elder Fisher had preached he arose and said, "I rise to know if you can find a man in the 174 TTie Advance debate. State of Indiana who will meet me in debate on the doctrine you preach." Brother Fisher coolly rei)lied, "If a debate is what you want, we can find a man and not go very far." He replied with a boasting air, "Well, I want him, and I want him quickly." "Now, I am not a prophet," he continued, "nor the son of a prophet, but I prophesy yon will fail to find a man in Indiana or the L'nited States who will meet me in discussion." Brother Fisher said, "Save your breath, sir. Just write out your propositions, and we will show you that we can find a man to meet j^ou." The arrogant challenger then wo te two proposi- tions and gave them to Brother Fisher. The next Tuesday morning, I went into the field near the road to assist my boys in plowing corn. Just as I was ready to take the plow handles, Brother Fisher drove up and called me to come to the road. He at once told me of the challenge and of their ac- ceptance of it, and said he had come to get me to defend the cause that had been thus as- sailed. I told the boys to put up my horse and go on with their jjart of the plowing, at the same time inviting Brother Fisher to drive in. He thought he could not take time to stop with me, but I insisted that he must take time, for the matter of which he had spoken was of so much importance that time must be Tlie Advance debafe. 175 given to it. We went into tlie house, and I told liira that the first thing I waated to know was if the debate was considered an actual necessity, and if the brethren had expressed a desire for me to represent them in it. He assured me that the cause in that locality would suffer unless that boaster was met and silenced, and that I was their choice to meet and refute him, telling me what had taken place at their meeting the Sunday before as herein related. I examined the propositions that Weath- erford had submitted, and told Brother Fisher that they were unfair. I also wrote a letter to Weatherford, stating my objec- tions to his propositions and suggesting that a day be given to each proposition. A brief correspondence between us resulted in our agreement on four propositions covering the points of doctrine I had suggested in the propositions I had submitted. I chose Eld. D. T. Poynter as my Moder- ator, and Weatherford selected Mr. Johnson, of Lebanon. The debate was held at Advance, Boone Co., Ind., in August, 1894, continuing four days. The propositions, if I remember the exact wording, were as follows: Prop. 1. The scriptures teach that water baptism, administered to the penitent believer, is for or in order to the remission of sins. 176 The Advance delate. Prop. II. The scriptures teach that God chooses or elects his people unto salvation or eternal life prior to any act of obedience on their part. Prop. III. The scriptures teach that God uses the preaching of the gospel as a means in the regeneration of sinners. Prop. lY. The scriptures teach that all who are born again in time will be saved in eternity. I affirmed the second and fourth, and Weatherford affirmed the first and third. My wife, my son Ollie and daughter Alice attend- ed the debate. A large tent that would seat several thousand was rented and set up at the edge of the village. The discussion created so much enthuisiasm that nearly all the peo- ple for miles around attended it. The large tent would not accommodate the vast throng of people that flocked to the i^lace from all directions. In Mr. AVeatherford's first speech he showed that he was very sanguine of success. It was the ablest effort he made. Soon he be- gan to weaken, and by the third day he could scarcely make a speech that the audience could understand. His first speech after din- ner that day was the weakest thing I ever heard. When I arose to reply I told him publicly that he was unable to speak with The Advance delate 177 any force, that he was noi; doing his cause jus- tice. I said that I was not there to defeat a man merely, but to oppose error, and as there was a number of Campbellite preachers pres- ent he was at perfect liberty to iill his place with any of them. When I took my seat Mr. W . H. Williams arose to reply. He was an uneducated man, but very full of con- ceit. His speech consisted mostly of noise at which he was capable of making a great showing. When the day's debate ended my moder- ator and I were asked if we objected to their sending a despatch for some one to come and conduct their side of the discussion the fol- lowing da}^. We told them to get any one they wished, that we did not care who they procured. The Campbellite preachers went immediately to the depot and sent a telegram to Mr. Henry Pritchard, of Indianapolis, to come at once and help them out. Mr. Pritch- ard refused to do so, and they were left to continue the struggle or give it up. The latter alternative was too humiliating, so they con- cluded to go on and do the best they could. The next day Mr. Johnson, of Lebanon, took the stand and tried to hold up the Campbell- ite cause. He was a weaker disputant than Weatherford. At the close of the debate a little band of 178 The Advance, delate. Campbellites approached me, and one of them said that they considered me snccessfnl. He said that my arguments had not been met, and he could not see how they could be. T told him that they did not have a preacher in the world that could refute my arguments. Mr. Weatherford was evidently very despondent over the failure he had made. In a year or so afterwards lie took to drinking, and was finally dismissed by his church and left the country. I was happy and thankful that truth had again triumphed over error, i was fully con- vinced that it is right to stop the mouths of those who deliantlj' challenge the armies of Grod. If the Baptists' of that locality had shown a cowardly spirit and refused to accept the daring challenge of Weatherford, they would have been ridiculed and abused by their enemies, and the world, around them would have said they were afraid to allow their doctrine to come to the light of investigation. As it was, every body admitted that we were sincere in our convictions and that we had no fears for our doctrine to be held up beside the theory of Campbellism. I have never been in favor of showing a war-like spirit by challeng- ing others and seeking discussions with them, but I am in favor of defending the cause against the assaults of its enemies and show- ing the world that we know our doctrine to be The Advance debate. 179 true and are not afraid to have it investigated. There is a great difference between the right use of anything and the abuse of it. No doubt many evils have grown out of religious controversies, but this is the result of an abuse of the right of controversy. A proper controversy or investigation to obtain clearer light on the doctrine of the Bible, and to de- termine whether one is holding correct or incorrect views of that doctrine, is perfectly proper. Such an investigation is no more responsible for the evils that grow out of the abuse of disputation than truth is responsible for error. Every point of the doctrine of Christ has been assailed and disputed, and if the right and justice of a fair investigation is deiiied, and we are not allowed to defend that doctrine against the assaults made upon it, then we might as well stop jDreaching and lay our pens aside. The truths as proclaimed by the gospel are constantly disputed by the world and by Arminian professors of religion, and still it must be preached and defended. This is one form of controversy. If the gospel of Christ was never assailed, perverted, mysti- tied or abused, so as to lead Christians astray, no defence would be needed. But as long as there are some who waltt in craftiness and handle the word of God deceitfully, corrupt- ing it with their traditions and false construe- 180 The Advance debate. tions ; a defence will be needed, and there will still be faithful soldiers, who are set for its defence, who will dispute every inch of ground. Paul declares in his letter to the Thessalonians, that after his shameful treat- ment at Philippi, he and his associates were bold to speak to the Thessalonians the "gospel of Christ with much contention." iThes. ii. 2. It is said of him in Acts xvii. 17, that ''he disputed in the synagogue with the Jews, and with devout persons, and in the market daily with them that met with him." Perhaps some brethren then opposed controversy, but Paul had to defend the truth of God in spite of the whims and weakness of friends, or the cen- sures and assaults of foes. A Baptist Elder once told me he was opposed to our brethren engaging in public debates, for he did not be- lieve in them. I repliedthat the only differ- ence between him and me was, I was not afraid of the other fellow, while he was con- tinually debating with him in his preaching but was too big a coward to give him an equal chance in the controversy. CHAPTER XXVI. SOME IMPORTANT CHANGES. In the fall of 1894 I moved to the farm of Brother Billy Smith, at the line between Boone and Hendricks County, about two miles south east of Whitelick, commonly known by the name "Fayette," which was near Mt. Tabor church. I had baptized Brother Billy Smith and his wife and a number of others into the fellowship of that church. I had given uj) teaching, having taught my last term the preceding winter. I found that to carry the work required of me in that profession, pireach for four churches, and attend to the other duties that belonged to the misistry, was entirely too arduous. My nerves were breaking down under the heavy strain, my appetite was failing, and I could not rest at night. I had succeeded in procuring some cows and horses and hogs, so I concluded to try farming on a little more extensive scale. My older boys were large enough to assist me, and so I decided to rid myself of the burden of teaching which had been weighing me down for so many years. In fact the strain had become so great that I was compelled to give that work up or give up my churches. My wife and I changed our membership. 182 Some important changes. by letter from Mt. Zion to Mt. Tabor churcli. I have always been convinced that it is wrong to live near one Old Baptist church, and hold membership in another of the same faith and order more distant. It looks wrong and is wrong to do so. I want membership in the church where I live, so that what influence for good I possess my be given to the cause in my own vicinity. I continued as pastor of the four churches, Abners Creek, Mt. Tabor, Mt. Zion and Salem. The congregations at these churches were gen- erally good, and there was a steady growth in membership. At Mt. Tabor there was a fine interest. We still held our meetings in the brick school house, one-half mile west of Fay- ette. The cause of that church in court, as we have already stated, had been referred to the Supreme Court of the state. The unani- mous decision of that court was in favor of the church (Minority). The Judge who pre- pared the decision (James McCabe) was a member of the Old Baptist church at Craw- fordsville. When this was ascertained by the Minority party, they appealed to the court for a re-consideration of the case, and this was granted. This caused another long delay. I had a good opportunity on Brother Smith's place, but it seemed that I was not de- signed for a farmer. I knew how to do the Some important changes. 183 work, and had no fear of hard, muscular labor, but I could not keep my mind on it so as to be interested in it. For this reason I was never a success at the business, but I fully determined to do the very best I could at it, for there seemed to be no other means by which I could support my dependent family. I then had nine children, the names of which I will here give, with dates of their births. Oliver Lewis, born August 27, 187.5 ; John L., born December 3, 1876 ; Alice, born November 6, 1878 ; James Harvey, born February 17, 1881 ; Clara Belle, born April 18, 1883 ; Iva Mae, born February 24, 1885 ; Earl, born March 16, 1887 ; Lemuel Potter, born September 21, 1890 ; William Thomas, born October 20, 1892. A large family of children who grow up respectable is a blessing to parents. My chil- dren were not free from faults. It is impossi- ble that human beings should be. That my wife and I were greatly burdened with anx- ious concern for them is freely admitted. That we both labored hard to support them and care for them is very true. But still I pity those who never know the happiness of having a band of sweet, loving children to gladden the passing days and to render life something more than a blank existence. To live for one's self only is to live for little pur- pose and to miss the joys of useful service. CHAPTER XXVII. NEW MAYSVILLE AND ASHERVILLE DISCUSSIONS. Mr. W. H. Williams, whom I mentioned as making a speech on the third day of the Advance debate, was very anxious to obtain notoriety as a public disputant. He had been favored with some notice and given some chance to exhibit himself notwithstanding his great lack of scholarship. He was stung over the failure that was made at Advance by him and his party, and was so full of conceit as to think he could turn the tide of public feeling. So he wrote me a daring challenge to engage with him in a public discussion at New Mays- ville, Putnam county, Ind. Many of the words in his letter were misspelled, and his sentences betrayed his lack of acquaintance with the simplest rules of Syntax. I replied that he lacked scholarship and ability to rep- resent his cause and refused to engage with him for that reason. He replied in a very sarcastic style, declaring that I was afraid of him, and that voy reference to his lack of scholarship was only a pretext. I did not be- lieve that his people would endorse him, and so to get rid of him I agreed to debate with him if he would secure the endorsement of three leading preachers of his denomination. New Maysville and AsherviUe discussions. 185 To my surprise and great displeasure he se- cured the endorsement of about nine or ten leading X)reaches, some of whom were the best talent his order could afford. I was then tied and could no longer refuse. I learned' what I did not know before, that the Campbellites are so full of conceit that they will put anything up to represent them. We agreed to discuss the two following j)ropositions : 1. The church of which I, W. H. Williams, am a member, was founded by Christ and his apostles, and has existed on earth ever since. 2. The church of which I, John R. Daily, am a member, was founded by Christ, and has existed on earth ever since. Williams affirmed the first, and I affirmed the second of these propositions. Two days were devoted tp each proposition. The Camp- bellites at New Maysville became uneasy over the coming conflict, and refused to allow their house to be used for that purpose, thinking, I suppose, that this would defeat the plans we had laid. However, the Mission- ary Baptists of that place were exceedingly anxious for the discussion to be held, so they offered to open their house to us. This kind offer was accepted, and the debate was held in their house. It was held in the month of 186 New Maysville mul Aslierville discussions. December, 1884 and was well attended. I failed in one respect. My aim was to take the conceit out of Williams, but I found it as difficult as it would be to take the iron out of iron. While he still held up his head, how- ever, the members of other orders there as well as our people assured me that great good was accomplished. As one direct result, a man was convinced at that debate that the Old Bap- tists are right and he and his wife were after- wards baptized by me into the fellowship of our cause. I was afforded constant opportunities to criticise the language of Williams, and I did so to try to get him to have a less exalted opinion of himself, but it appeared that my efforts were futile. In one speeeh he said, "It revolves on me to answer some of the gentle- man's question." This was repeated with great emphasis. In my next speech 1 said, "The denomination represented by my oppo- nent boasts of the education of its ministry. Its preaches have made sport of Old Baptist preachers all over this country for their sup- posed lack of education. Yet this man, en- dorsed by a number of leading preachers of that denomination, said before this intelli- gent audience, 'It revolves upon me to answer some of the gentleman's questions.' " Eld. D. T. Pointer was my moderator, New Maysville and Asherville discussions, 1 87 and Wm. Weatherford, who failed so inglori- oasly at Advance, was Williams' moderator. Among those Avho attended this discussion was the esteemed Eld. Lemuel Potter, who encouraged me very much by his warm com- mendation and hearty approval. In the fall preceding the time of this de- bate, after Elder Potter had preached oue of his able discourses at the Blue River Associa- tion, in Washington Co., Ind., the Baptists were challenged by the Campbellites to select a man to debate with a representative to be selected by them. Elder Potter wrote out four propositions and advised the brethren to get me to meet the Campbellite representative. This was agreed to, and Elder Charles W. Radcliflf, who was pastor of the church there, wrote me about it. I sternly refused on the groiiud that Brother Potter was such an able defender of the cause and insisted that he should light his own battle. Soon after this I attended the Salem Association, at Ft. Branch, Eld. Potter's home. He insisted on my accepting the call to engage in the discus- sion, but I still refused, reminding him that that was his work and not mine. I was in correspondence at that time with the brethren at Asherville, Clay Co., in regard to a challenge that had been accepted there. E. G. Denny, the Campbellite preacher at that 188 Nem Maysville and Aslierville digcussions. place, had crowed and boasted until the brethren thought it was time to put a stop to it, so they wrote to me. Denny and I agreed to discuss the questions of church identity in the two following propositions: I. The church of which I, John R. Daily, am a member, is apostolic in its origin, doctrine and practice. II. The church of which I, E. G. Den- ney. am a member, is apostolic in its origin, doctrine and practice. Elder Potter and the Campellite repre- sentative agreed to hold their debate in Wash- ington Co., in October of that year. I went to that debate, not knowing who the Camp- bellites had selected till I arrived. To my surprise it was E. G. Denney, the very man I had agreed to meet. Elder Potter chose me to serve as his moderator. This gave me a good opiaortunity to study Denney' s tactics as a disputant. He was of an excitable tempera- ment, while Elder Potter was calm and delib- erate. There was a striking contrast between Elder Potter's eloquence and gentility, and the rough, sarcastic manner of Denney. At this debate Denney and I agreed on the 9th of January, 1895, as the time to begin our discussion. It was agreed that we would continue it four days, giving two days to each question. Accordingly we met at Asherville, New Maiisville and AslierviJle di.'^rvssions. 189 Clay Co., iDdiana, at tlae time agreed upon. Eld. R,. W. Thompson was my moderator, and Mr. Denney cliose W. H, Williams. At the close of the first day Eld. Thomp- son received a telegram calling him home to attend a funeral, so he left the mext morning. Eld. ~D. T. Poynter was jjresent and served the remainder of the time. The debate was held in the Campbellite church. Mr. Denney showed anger from the very first, which appeared to increase as the dis- cussion progressed. On the morning of the third day the discussion of his proposition began. I had every evidence that could be given by an audience that I was regarded as successful in maintaining and defending my proposition during the first two days, and I knew that I had easy work for the remaining time, as the ire of my opponent had rendered him incompetent, especially as he had to labor under the great disadvantage of trying to es- tablish and defend a proposition that was ab- solutely destitute of jjroof. I was entertained and provided for at the home of Brother Payne in Asherville. That morning, before we went to the meeting house, he told me that a short time before, he heard Mr. McCul- lough, a prominent merchant of that place, ask Mr. Denney if he was intending to preach for the church there the next year. 190 New Maysville and Aslierville discussions. Mr. Denney replied that he could not say about that, as he was oifered more at another l^lace than they were giving him there. He then said to the merchant, "If you could get ten cents for your calico you would not sell it for five, would you 1" Mr. McCullough re- plied that he would not. "Well," said Mr. Denney, "I work on that i)l*ii-" When Brother Payne told me that, I remarked that I could use that in my work that morning. Mr. Denney occupied one hour in open- ing the discussion. I replied to his speech in about one half hour and the remainder of my hour was given to the presentation of nega- tive arguments. My first negative argument was that as the church of which Mr. Denney was a member was founded in 1827 by Alex- ander Campbell, it was not apostolic in origin, as the church of Christ was founded by Christ in the first century. I proved by the Encyclo- poedia Brittanica that Alexander Campbell, in 1827, was expelled from the Baptists, and that he founded a denomination which he called the "Disciples of Christ," "better known as Campbellites." I gave this as my authority for calling his followers Campbellites. My next negative argument was that the church of my opponent was not ajDostolic be- cause it was the teaching of that church that there can be no children of God except where New Maysvilh and Aslierville discussions. 191 the gospel is preached, and as they claim to preach the gospel there can be no children of God, according to their teaching, except where they preach. I then asserted that the preachers of that order usually preach where they can get the most 'paj for it. It follows from these facts that they must be- lieve that the children of Grod will be found mostly among the rich who have the money to pay for the gospel, whereas the Saviour taught that the poor have the gospel preached unto them. 1 then remarked that they worked on this plan: "If a merchant could get ten cents a yard for his calico he would not sell it for five." "That statement,'' said I, "was made not a thousand miles from here." Mr. Denny spoke right out, "I am the man that made it, sir." I said, "An open confession is good for the soul. Mr. Denny says that he is the man that said it. Now supi)ose that Mr. Denney is preaching here for the salvation of the people, as he claims. If the people here are poor and unable to pay him as much as the people of some other lo- cality can pay him, he will leave the people here, who might be saved by his preaching, to go to hell, and go to the other locality to get the money the people offer him. He don't care for the people ; it's the money he wants. I would as soon stand in the shoes of Judas 192 New Maysville and AsherviUe discussions who betrayed the Saviour for thirty pieces of silver, as to stand in the shoes of a man who pretends to peddle his blood to the highest bidder." When Mr. Denaey arose to reply bis anger was thoronghly aroused. The first thing he said was, "Daily is a liar ! I brand him as a liar before this intelligent audience! Alexander Campbell never founded any church." That was the only reply he made to my nt^gative argument. He then said, "The merchant who told Daily about what I said in regard to his selling calico is a tatler, a low tale-bearer, and I intend to skin him and Daily both. Some of my brethren here have been trading with him. I want you to quit it. A man who will not attend to his own busi- ness is unworthy of your confidence." He continued in a boisterous and unguarded way through his entire speech. When I arose to reply, I said with a smile, and in the best of humor, "Mr. Denney calls me a liar, but I am not. It is like his doctrine; we only have his word for it; he can't prove it. Now, I am sure he is mistak- en, but I shall not call him a liar, for I pro- fess to be a gentleman, and no gentleman will use such language in a public discussion." I then told the audience that Mr. Dennej" was entirely mistaken in regard to Mr. McCul- New Maysrille and AskerviUe discussion. 193 lough's telling me about what he said in that conversation to which I had referred. I told them that Mr. McCullough had not said one word to me about it ; that there were three present when that remark was made : Mr. McCullongh, Mr, Denney and Brother Payne; and that Brother Payne had told me. I said that Mr. McCullough was not a mean tale- bearer as Mr. Denney had representedhim. I said that he was not a member of either church represented in the discussion, and that 1 was sure he was a good man, and that those who had been trading with him ought to con- tinue, and he would treat them right. At the close of that day's discussion Mr. Williams arose and said, "It has been told here at this debate that this man Daily ate up three of us preachers at Advance last August." I said, "i haven't said that." He said, "I don't say yc^;/ have, but it has been said by others, and I intend to explain how it was and you can correct me if I am wrong." Turning to the audience again he said, "Last August Mr. Daily and Brother Weatherford had a discussion at Advance. On the third day Brother Weatherford' s voice failed him and I made one speech for him. I then had to return home and Brother Johnson spoke in his place the last day. Isn't that true, Mr. Daily?" I arose and said, "Yes ; that is true 194 New l^ai/sviUe ar,d AsJierville disnisdons. as far as it goes, hut it is not all the truth, so I will tell more of it. The evening of the third day of that discussion they despatched for Mr. Pritchard, of Indianapolis, to come and help them out, and he wouldn't come." The house fairly roared with cheers. Wil- liams turned to me, shook his fist at me and exclaimed, "That's a lie, sir ; that's a lie!" Almost the entire audience arose to their feet with excitement. I calmly replied, with a smile, for I was really amused, "Mr. Wil- liams, what I said is true, every word of it, and you know that I can prove it." He roar- ed out in an angry tone, "Didn't I tell you I couldn't stay the last day ; that I had to go home?" I said, "Yes sir ; you told me that ; but the despatch I spoke of was sent in the evening while you were yet there, and you were in the office when it Avas sent and you know all about it." He said, softening some- what, "Well, that let's me out of it, then." I said to the audience, "That let's me out of it too ; I didn't lie !" My moderator then called to the presid- ing moderator to dismiss the people, saying that the debate for that day was over and that such proceedings were altogether out of order. The president called out, "Order ! Order!" but the house was roaring with the confusion of voices. Williams yelled out so Neit) ilaysL'ille and AsaerviUe discussions. 195 as to be heard above the din, "I am going to preach here tonight on the operation of the Holy Spirit. Come oat and hear me, and I'll tell you just how it is, so help me God !" A woman back in the audience, who was not a church member, screamed out, "You haven't any God!" Some one then pronounced the benedic- tion, though his words could not be under- stood for the uproar. Mr. McCuUough, the merchant whose name had been used publicly that day, went immediately to Mr. Denney and said that what he had said about him that day was untrue, slanderous, and intend- ed to injure his trade, and that he would have him arrested if he didn't take it back and apologize for it. Mr. Denney began to beg his forgiveness, expressing himself as sorry he had said anything about him. Mr. McCul- lough told him that he must apologize for it publicly in his first speech the next day, or he would have him arrested. The next morning the required confession and apology was made by Mr. Denney, and thus further trouble was averted. He was more composed, but was still so stirred up that he could do but little in the way of effective arguments, and so the debate closed with the Baptist feeling elated over its result. The anger of the Campbellites and the insults 196 Flying Trips mid a Conflagration. offered by them were matters of deep regret and rendered the occasion unpleasant, but that made it all the more apparent that they were on the wrong side and couldn't stand be- foi-e the truth. In all that confusion 1 did not loose my balance, and never felt calmer in my life than when lifting up the glorious doctrine of grace amid the works of Babylon-. CHAPTER XXVIII. FLYIXG TRIPS AND A COXFLAGRATIOX. I arranged to attend the Sandusky Asso- ciation, held with the Eagle Creek church, Hancock Count}', Ohio, beginning on Friday before the second Sunday in August, 1895. I agreed to go from there to Salem Association, at Albifjn Indiana, beginning on Wednesday' following. Elder William Rupard, of Ken- tucky, wrote me requesting me to be at the Xorth District Association, at Lulbegrud church, in Montgomery Co., Ky., beginning on Friday before the fourth Sunday of the same month. I promised to do so, though I Eld. ami Mr^ J. Harvey Daily. Flying Trips and a Conflagration. 197 did not know how I could travel so many miles in that month, as my financial tide was then at a low ebb. When the time came to start to Ohio I had only money enough to take me there and back. So I told my wife that I would go, and if they helped me so I could go to Albion, in Northern Indiana, I would do so, and if they did not I would return home. I had made many a trip of faith, and so I ventured upon this one with a full reliance upon the Lord. Elder George A. Bretz had promised to be at the Sandusky Association and accompany me back to Albion, which was then his place of residence. I went to the association where I met Elder Bretz and many other worthy ministers, some of whom I had never seen be- fore. The Lord blessed me with liberty in preaching. Eagle Creek church was near the home of Elder J. B. Smith. I had been there before and had become much attached to him. The good brethren and sisters contributed lib- erally to my financial aid, so that I was able to accompany Elder Bretz to his home at Al- bion on Monday. 1 attended the Mt. Salem Association on Wednesday and Thursday. I was helped on my way by liberal gifts. I returned to my regular meeting at Mt. Zion the next Satui'day, and after the meeting on Sunday I went home. 198 Flying Trips and a Conflagraiion. That night I went to Mount Tabor meet- ing house with my family where we witnessed the marriage of my son John L. to Miss EfRe A. Smith. The marriage ceremony was performed hy Eld. James "W . Shirley, who was pastor of Mt. Tabor Majority, or ''Soft Shells" as they were then called. John L. was quite young, not being nineteen, but he was securing a fine young woman for a wife, who was of a nice family, and we could not object to the union. Her parents had gone with the Majority in the division thongh her father was a brother of Eli Smith, the Clerk of the church, who was so established and formed such a firm stake in the church. Efl&e had joined the Majority after the division, and was baptized by Elder W. M. Benson. This was the reason that the marriage was perform- ed at that meeting house and by a preacher of that order. I advised John L. to let her have her choice in the matter, as I thought it was right. The nest week I took leave of my clear family and started on my way to Kentucky to attend the North District Association. I arrived at Winchester, Ky., about eleven o'clock at night, and as no one seemed to de- sire to make my acquaintance I went to a hotel and took lodging. I did not know who to enquire for. I had only been directed to Flying Irtps and a Confiagration. 199 go to Winchester, and was not informed who would meet me. I was mnch puzzled the next morning. The proprietor of the hotel did not know any of the Baptists, it seemed; at any rate he could not tell me where any of them lived. 1 did not know how far it was out to the place where the association was to meet, and did not even know the direction. I went to the i:)ost office and enquired for Eld. J. J. Gilbert, as I knew that Winchester was his post office. I was told that he lived some distance in the country, and that he would drive through there on his way to the associa- tion. That was some relief to me, and still T felt uneasy for I feared I might not see him pass. Finally the postmaster pointed out a man in the street, who, he said, was the son of R. P. Scobee, a baptist who lived in the town. I was taken to Brother Scobee' s, where I met with a hearty reception. This dear brother had arranged for a bus driver to bring me to his home if I came in on the train in the night, but the driver failed to do as he had promised, so it was supposed I had not come. I met Elder T. C. Williams at Brother Scobee' s. We were conveyed to the associa- tion where I met, for the first time. Eld. C. H. Waters, of Maryland and other precious ministers. After the association, I fjreached 300 Flying Trips and a Conflagration. at Liberty clinrcli, in Estill Co., Cane Spring church, in Madison Co., and Goshen church, in Clarke Co. I was greatly blessed on this tour, and was well received by the churches. On tbe 23th of November, 1895, my house was burned with all its contents except two chairs, one stand- table, and a picture album. It is supposed that it canght from a defective ilne. My wife and I had gone to Fayette that morning to deliver some turkeys which we bad sold. We left our two youngest children at Brother Billy Smith's, the others being in school. On returning we went to Brother Smith's for dinner. We had just set down to the table when a loud cry startled us. We ran out and saw that our house was on tire. It was all a-flame inside, and so we were com- pelled to stand by and see it reduced to ashes with all its contents except the few articles above mentioned. All our best clothes were lost, and all our provisions for the winter ex- cept our potatoes. Sister Smith threw Ijer arms around my weeping wife and said, "Sis- ter Daily, you shall not want for a home while I have one." We went to Brother Smith's, where we enjoyed a hearty welcome for four months. The Lord alone can reward such kindness, and we desire to praise him for having given us such friends in time of need. Flying Trips ami a Coufiagration. 201 I was then very poor. I had not succeed- ed at farming and debts had accumulated to the amount of about two hundred dollars. Winter had set in, and 1 had nothing with which to support my dependent family. Not cue of us had a change of clothing, and what clothing we had was the poorest we had x^os- sessed. Yet I was inexpressibly happy in the confident assurance I had that the Lord would take care of me and my precious wife and children. My faith in him was so strong that my heart leaped for joy. I thought I just knew he would not forsake me, and I feared no evil. The rod and staff of my dear Shepherd was my support and comfort. Over and over I sang these beautiful stanzas: My times of sorrow and of ioy, Great God, are in tliy Jiand ; My clioicest comforts come from Tliee, And go at tliy command. If tliou sliouldst talie them all away, Yet would I not repine ; Before they were possessed by me. They were entirely Thine. Nor would I drop a murmuring word. Though the whole world were gone ; But seek enduring happiness In Thee and Thee alone. The news of my great misfortune spread over the country with surprising rapidity. I was astonished at the zeal manifested by the 203 Plying TrijJS and a Conflagration. members and friends of my four cliurohes, and at lire liberality with which they contributed to my assistance. A new suit of fine clothes w^as sent nie by Brother Smith, a clothing merchant of Lebanon, who was a brother to Brother Billy Smith. The sisters came in with dry goods and made clothing for the children. Appeals were made for aid by Eld. R. W. Thompson, editor of the Primitive Monitor, and Eld. Lemuel Potter, editor of the Church Advocate, through their maga- zines, and assistance was sent from many parts of Indiana and from six other states. Clothing, bedding and dry goods were brought in from the neighborhood and shipped to us in boxes from a distance, one large box com- ing from Marlborough church in Ohio, about two hundred miles away. My flying trips, just subsequently made, proved a blessing. Financial aid was sent by the brethren and sisters in Kentucky, where I had made only the one trip mentioned in this chapter. Brother Billy Smith secured a carpenter at once to build me a new house. The breth- ren came and helped us cut logs and haul them to the mill. I assisted in the building all I could. But the winter was so severe and inclement that we could not get it ready to move into until March. All this time we lived with Brother Smith in x^e^ce and love. The Belle Union and Cincinnati discussions. 203 I did not miss an appoictment nor did my children miss a day of school on account of the lire. 1 received renewed strength and preached with greater liberty than usual. I learned in this trial the true value of friends and the great blessing of Grod's protecting and supporting hand. 1 was enabled to pay off my debts and furnish my house with new furniture. The loss of my books and papers, however, was one that could not be fully replaced, besides many highly-prized articles which had been gathered during our twenty years of house- keeping. CHAPTER XXIX. THE BELLE UN"I0jS" AND CINC1]S':N'ATI DISCUSSIONS. A boasting Cam^jbellite of St. Louis, Mo., wrote a letter to Brother W. C. Frazee, one of the deacons of Salem church, challenging the church to put me up to debate with W. H. Williams at Clermont, and wrote the same 204 Tlie Belle Union and Cincinnati discussions. challenge in a letter to me. At the regular conference meeting of that church both letters were read to the church, and I asked the brethren if I ought to meet that man again In public debate. They decided that it would not be right to refuse under the circumstances, and urged me to accept the challenge. It will be remembered that Clermont was the place of my first religious discussion. The brethren visited the Elders of the Campbellite church in Clermont to ascertain if they were willing for the debate to be held in their house, but they stoutly refused its use for that purpose. They said they did not want any more de- bates there. My brethren promised to pay all expenses and stand good for all damages but they said they would not submit to it un- der any circumstances. Our church, being one and one-half mile from town, was too in- convenient, besides it was certain that the Campebellites would not attend it if held there. In the meantime I wrote to Atkisson, the challenger, insisting on his procuring an abler man than Williams, He promised iiually to get Mr. Treat to rex^resent his side. Treat was an able defender of his doctrine. He had held two discussions with Elder Potter and one with Elder R. W. Thompson. He saw the latter at the dedication of the Campbellite K- Tlie Belle Union and Cincinnati discussions. 205 church in GreeDfield, and enquired of him about my ability. Eld. Thompson gave me such a hearty endorsement and liigh commen- dation as a disputant that I suppose he thought it best not to risk his reputation by engaging with me. It is likewise certain that his experience with Elders Potter and Thomp- son was such as to satisfy his curiosity in that line of work. At any rate he wrote to Atkisson a refusal to engage in the discussion, giving reasons which Atkisson^woald not dis- close. As no one else could be found who was willing to represent the Campbellite side, it was again insisted that I should engage with Williams. I begged the challenger to excuse me, but he would take no excuse. Williams secured the endorsement of a number of leading preachers of his order, and also of the members of his church at Belle Union. My brethren thought it best not to have it in that house, as they said it was small and would hold but few people. Some of them wrote me in that way, but I had fully decided to go into the struggle even if I had to do so before an audience of Campbell- ites alone. It was agreed that we debate six proposi- tions, giving a day to each. The propositions were as follows : I. The Bible teaches that sinners are re- 206 The Belle Union and Cincinnati discussionf;. generated by means of the gospel — the spok- en or written word. II. The Bible teaches the total depravity of all mankind in a natural or unregenerated state. III. Reason and the Bible teach that man is a free moral agent, endowed with pow- er and free volition of will to come to Christ and obtain eternal salvation by the perform- ance of certain conditions. IV. The Bible teaches that God chooses or elects all his children to salvation or eternal life, prior to any act of obedience on their part as a condition. V. The Bible teaches that water baptism to the believing penitent is for the remission of sins in the sense that it is a condition of pardon. VI. The Bible teaches that all who are regenerated and born again in time will be saved in eternity. Eld. D. T. Poynter was my moderator, and E. G. Denney was moderator on behalf of Williams. The discussion was held in the Mill Creek Primitive Baptist church, near Belle Union, the Baptists deciding they would prefer that house as it was so much larger tban the Campbellite house. The debate o^)ened on Tuesday, December 17, 1895, and closed Sunday following. The Bella Union and Cincinnati discussions. 207 My house and contents having been con- sumed by fire a short time before, my library was lost with all my former manuscripts and preparations. As I was very busy up to that time, 1 had made but little preparation. Miss Emma Combs was sent there to take down the debale for "The Miner", a weekly newspaper published at Brazil. She was out of practice, however, and we s^Dofee so rapidly that she coald not get the speeches in lull. What she did get was printed in "The Miner," but it was so incomplete as to render it very unsat- isfactory. I will relate one circumstance connected with this debate. On the day that we were debating the question of baptism, I remarked that the Campbellite theory of Baptism was not found in the Bible, and could only be found in the Campbellite creed. At this Mr. Denney sprang to his feet shouting, "Sit down. Sir! Sit down!" I calmly took my seat, requesting my moderator to mark my time. Denney, in tones that indicated intense excitement, said, "What do you mean by our creed." I replied, "I mean that false doctrine you advocate." He then faced the audience and began to speak in favor of their side of the question. I intei-rupted him by saying, "Mr. Denney if you think that Mr. Williams is insufficient, wait till we are through and I 2(i8 The Belle Union and Cincinnati discttSRions. will debate with you again." He said, "All right, sir; name your time and I'll meet yon." I said, "Mr. Penney, I would much prefer to meet an abler man than you. Your people have abler men." He exclaimed in a loud voice, "I can furnish all the recommendations you want, sir." I pointed to Williams and said, "I have found by sad exi)erience that 3^our people will endorse anything." At this the audience set up a shout and would not al- low Denney to speak, though he turned and attempted to do so. I then arose to speak and perfect order was restored. The debate proceeded without further interruption to its close on Sunday afternoon. That was the last of my experience in debating with the Campbellites to date, and I have not heard of one that I engaged with ever having another discussion. The Baptists have had other challenges from them, and en- gaged me to defend the cause, but when the test came the challenging party backed down. An arrangement to debate with the United Brethren denomination, in Benton Co., Ind., terminated in the same way. A Bishop of that order, who resided in Dayton, Ohio, had been selected by his people in the above named county to engage with me in a three day's discussion in their own church. Three propo- sitions were agreed ui^on and the time was set. IJie Belle Union and Cincinnati discussions. 209 I weut, but tlie U. B. Bishop failed to put in an appearance, and I preached two days and nights in their church with great liberty. I proclaimed our doct'-ine in as kind a manner as I could, carefully avoiding the use of any offensive language I was treated with gi-eat respect by them and all among the large au- diences that attended these services. Brother J. L. Foster lived there. He was the princi- pal agent on the Baptist side in the affair, and hospitably entertained all on our side who went to hear the discussion and remained to attend the meetings. My opponent was ex- pected by his brethren until the evening of the first day and they received no word from him while I was there. I never learned whether he ever let them know why he failed to put in his appearance at the time agreed upon. In the summer of 1896 quite a stir was created at Cincinnati, Greene Co., Ind., by George H. Cramer. He was a leader of a sect that called themselves "Pentecostians" or "Free-gospelites." He resided at Martinsville and vi^as editor and publisher of their paper entitled "The J'ree Gospel Advocate." He advocated the theory that Christ did not or- ganize any visible church, that the only church he has on earth is a general one that embraces all believers, and that all the denominations 210 Ihe Belle Union and Cincinnati discussions. are of human origin, including the Old Bap- tists of course. He taught that there are now no church ordinances required to be observed ; that Baptism and the Lord's Supper were Jew- ish ordinances which were blotted out and nailed to the cross when he was crucified. Mr. Cramer had held a number of discus- sions. At Cincinnati he had succeeded in get- ting quite a large following, some from the various denominations around having flocked to his standard. He was quite a boaster and boldly challenged the whole world to debate with him, including the Old Bajjtists with the others. Eld. P. T. Oliphant, who was also a praticing physician, lived near. His church, Union, was situated not far away in the edge of Monroe County. The Baptist brethren consulted over the matter and decided to ac- cept Cramer's challenge, and selected me to represent them in a discussion with that defi- ant boaster. Eld, Oliphant wrote and informed me of the decision of the members of his church and urged me to accept the call. I decided to do so, and after a short correspond- ence with Mr. Cramer it was agreed that we would debate the following proposition four days, which placed Mr. Cramer in the af- firmative during the entire four days : The Scriptures teach that Water Baptism and the Lord's Supper were Jewish ordi- 7he Belle Union and Cincinnati discussions, 211 nances, which were blotted out and nailed to the cross of Jesus Christ. The followers of Cramer bore all the ex- pense of preparing for the discussion, and be- came very anxious for it to come off. They seemed to entertain some fears that I would fail to show up at the time agreed upon, and a letter was sent me signed by several of them, in which they urged me not to back out, l)romising' to pay my expenses to and from the i^lace if Mr. Cramer did not meet me there. I paid no attention to this, but when the time came, in the month of September of that year, I was there. I selected Eld. P. T. Oli- phant to serve me as my moderator, whose able assistance contributed much to the suc- cess of the debate. I will give Mr. Cramer's principal argu- ments in a condensed form to show what pecu- liar ideas he held and what passages he relied upon to prove his positions. I. The old covenant had divers bax)tisms, Heb. ix. 8—10 & Heb. vi. 1, 2. In reply I denied that the divers washings and carnal ordinances referred to in Heb. ix. 10, and the baptisms spoken of in Heb. vi. 2, were acts of one person baptizing another, and challenged him to show, by sacred or profane history, that it was the common custom of the Jews to administer ba^^tism as John did. 212 The Belle Union and Cincinnati discussions. II. Water baptism was a part of tlie old covenant law, Lev. xi. 29 — 32, & Num. xxxi. 21—24. I argued in reply that under the old cove- nant law no one but the priests had authority to administer the rite or ceremony of purifica- tion, Keh. xii.30. Where there were priests under the law to officiate, not even Jesus C(Hild do so, because he was not of the tribe of Levi, Heb. viii. 4. Jesus said, "Take my yoke up- on you .... for my yoke is easy and my bur- den is light," promising rest in doing so. Un- der the yoke of Jewish ceremonies they grew tired ; under the yoke of Christ they rest. If Jolm had been administering an old Jewish rite, the Scribes and Pharisees would not have left Jerusalem, where they could have received that rite at the hands of their priests, and gone out to John in the wilderness and asked him to baptize them. III. John was the first prophet sent espe- cially from God to baptize with water, to make Jesus manifest nnto Israel or the Jews. But the hand writing of carnal ordinances was blotted out by the death of Christ, Col. ii. 14- 13 & Epb. ii. 11-15. John's mission was prop- erly ended when he had baptized Jesus and thus introduced Mm to the Jews by his fulfill- ing the law of baptism, John i. 33, 34 and Matt. iii. 15. The Belle Union and Cincinnati discussions. 213 I denied that fulfilling righteousness, in Matt. iii. 15, means observing Jewish rites and fulfilling them. I read Dr. Griesbach's translation of that text which is as follows : "Permit it now ; for thus it is becoming to us to establish every ordinance." The word "righteousness" in this text is from the Greek dikaiosune, which is usually translated righte- ousness, but which may be translated cjrdi- nanve as it is in this text by Dr. Griesbach. "Fultil" is from the Greek plerosia {pJerosoo), which the same learned Dr. translates siijjply. This is one definition given by Dr. Parkhurst. Thus Jesus supplied an ordinance by giving it his own sanction and setting an example to be imitated by all his followers. IV. The law of purification by water baptism as a sign of repentance which John's disciples and the Jews disputed about, was to decrease, while Christ and his new covenant law was to increase, John iii. 25 — 30. He argued from this that John's baptism belonged to the old Jewish economy and not to the new covenant dispensation. In reply I showed that Jesus baptized, or had it administered, reading John iii. 22, 23, and John iv. 1, and argued that John the Baptist did not say that his ordinance and service should decrease while that of Jesus 214 The Belle Union and Cincinnati dismissions. should increase, but that he said that he should decrease and Jesus increase. V. John promised every Jew he baptized with water the baptism of the Spirit not many days hence, Matt. iii. 11, Mark i. 8, Luke iii. 16, and Acts i. 4, 5. He argued that water baptism, as contrasted with the baptism of the Spirit in these scriptures, was a part of the old covenant law and a type of the Holy Ghost baptism. In replying to this I showed that the baptism of the Holy Ghost as prophesied of by Joel (Joel ii. 28 — 31) and fullilled on the day of Pentecost (Acts ii. 1 — 4 and 16 — 20), was an outpouring of the Holy Spirit in a peculiar sense, by which the disciples were enabled to speak with tongues, work miracles &c., and that it was a seal or token of divine authority conferred upon the disciples as shown in Eph. i. 13, 14, compared with Acts xix. 1 — 6. VI. John's baptism was good enough for Jesus and the thousands of Jews before Pentecost, and Peter preached the same things as John. Peter promised to every one Holy Ghost baptism at Pentecost exactly as John did at Jordan, but they must all obey the law of purification first, because every part of the law, even circumcision, was running in full force for many years after Pentecost, simply The Belle Union and Cincinnati discussions. 215 because none of the Apostles knew that these things had been nailed to the cross. I offered this reductio ad ahsurdum: BaptistD had been nailed to the cross and thus blotted out, so that it was no longer binding upon the disciples, but their great ignorance of that fact made it necessary for them to administer tliat ordinance and made it neces- sary for the people to obey it. Peter's discourse on the day of Pentecost taught baptism to the penitent Jews, and the one preached at the house of Cornelius taught the same thing to the Gentiles, and these dis- courses form a part of the inspired word of God, yet baptism had been blotted out and nailed to the cross of Christ ! What shameful ignorance ! YII. John's baptism was still running among the Jews twenty-three years after Pen- tecost, A. D. 56, when Paul planted the church at Ephesus ; see Acts xix. 3, and xviii. 25. Apollos had known only the baptism of John, but was instructed in the way of the Lord more perfectly. Also the disciples mentioned in Acts xix, had been baptized unto John's bap- tism. Mr. Cramer urged that these facts proved that the baptism of John was a Jewish ordi- nance, which was blotted out by Christ on the cross. We showed that the twelve disciples men- 21G The Belle Union and Cincinnati discussions tioned in Acfs xix. were Gentiles, and that in the same year (56) Paul baptized both Jews and Gentiles at Corinth. See 18th chapter of Acts. In the year .52 the apostles and elders came together at Jerusalem to decide whether Jewish rites were binding upon the Gentile believers. It is said that it seemed good to the Holy Ghost and the apostles that Jewish ordinances were not to be administered to the Gentiles. As Paul afterwards administered baptism to the Gentiles it is clear that he did not regard baptism as a Jewish ordinance. VIII. John's baptism was in the name of Jesus, because they must be baptized into the name of the one whom they believed into ; hence in every instance where the scriptures tell us what name was irsed in water baptism it is simply the Lord or Lord Jesus, as fol- lows : Acts ii. 38, Acts viii. 16, Acts x. 48 and Acts xix. 5. As baptism was to be in the name of the Lord Jesus where water baptism is referred to, and as the baptism spoken of in Matt, xxviii. 19 was to be in the name of the Father, Son, and Holy Ghost, it follows that in that passage water baptism is not meant, but Holy Ghost baptism. I argued that to baptize in the name of either one of the Trinity was equivalent to baptizing in the name of all three, for these three are one, besides when it is said that The Belle Union and Cincinnati discussions. 217 baptism was performed in the name of Jesus Christ it does not signify that it was not per- formed in the name of the Father and Holy Spirit also. If the baptism mentioned in the commission was Holy Ghost baptism, and this came throngh teaching, as Mr. Cramer had argued, then the baptism would have preceded believing; but baptism was to follow believing, for Jesus said, "He that believeth and is baptized." Therefore the baptism mentioned in thH commission was water baptism and not Holy Grhost baptism. In that commission the same ones were commanded to do the baptizing that were commanded to do the teaching. The apostles could not baptize with the Holy Ghost. Therefore the baptism mentioned was not Holy Ghost baptism but water baptism. As Jesus commanded his disci^jles to go into all the world and baptize, and as they could baptize with water only, water baptism was not abrogated by him on the cross. IX. There never was any water bax)tism commanded of God but John's, and he was the only one who ever received the direct commission from God to baptize with water. See John i. 33. After that any of John's and Christ's disciples could baptize without any special commission because it was a part of the Jewish law of ceremonies, yet in force, and all the ceremonies of the law were being 218 The Belle Union and CinchMctti discussions, practiced in the year 60 A. D. Acts xxi. 25. I asked him why John had to have a special commission to baptize when the disciples of John and Christ could baptize without a commission. No answer was given. X. Paul was not sent to bajotize, but to preach the gospel. I. Cor. i. 12 — 17. This does not prove that Paul had no right or authority to baptize, for he says he did baptize Crispus and Gains and the house- hold of Stephanus. He baptized these after the council at Jerusalem had set the Jewish ordinances aside as not binding on the G-entiles. XI. Paul withstood Peter to the face for baptizing Gentiles under the law. See Gal. ii. 11—18. I denied that baptism was referred to iu the passage quoted, and sustained my denial by reading the passage. XII. Baptism as a part of the law was practiced among the Jews for thirty years after Pentecost the same as circumcision &c. These were all law customs and extended by practice among the Jews for thirty years. Every Jew who was circumcised was a debtor to keep the whole law. No instructions were given by revelation directly from God stating that all the law of fleshly rites was nailed to the cross and thereby abolished until the year The Belle Union and Cincinnati discussions. 21f> 64, when Paul wrote the letter to the Ephesians and the one to the Collosians. See Eph. ii. 15, and Col. ii. 14. I admitted that circnmcision and other Jewish rites were in practice among the Jews, but denied that baptism was a part of the Jewish law. I showed chat not only were the Jews baptized, but that the Gentiles were also, and that after the council at Jerusalem had decided that the Jewish rites were not binding on the Gentiles. It will be remembered that the proposition embraced baptism and the Lord's supper. Mr. Cramer devoted all of three days to the discussion of baptism and nearly half the fourth day. He repeated the arguments given above over and over as I answered them, trying to make them stand before his audience. I will now give my principal negative arguments. T. No one, from Moses down to Christ, ever administered a Jewish rite in his own name or in the name of any other person. If Paul had been administering an old Jewish rite when he baptized the Gentiles at Corinth, would he have feared that they might think he had baptized in his own name ? The decision of the council at Jerusalem, in the year 54, declared the Jewish rites not binding on the Gentiles. After this Paul baptized 220 The Belle Union and Cincinnati discussions. Gfenliles at Corintli, and the twelve disciples of Apollos were baptized at Ephesus. Acts xviii. 8, and xix. 5. Therefore baptism was not a Jewish rite. II. Christ had promised that the Spirit of truth should guide the disciples into all truth wlien he came. See John xvi. 13, 14, and xiv. 26, compared with Acts i. 1-4, and 37, 38. The Holy Spirit came upon the disci- ples on the day of Pentecost. It would not have led them to practice a Jewish ordinance that had been abrogated by Christ on the cross. Therefore baptism was not a Jewish rite. III. Peter baptized Cornelius and his house-hold. Acts x. 47, 48. The Lord was here introducing the gospel to the Gentiles. It was very important that it should be introduced right. The angel told Cornelius to send for Peter and he would tell him what to do. The Lord directed Peter in a vision to go. The Spirit would not have directed Peter to preach baptism to Coi'nelius if it had been a Jewish ordinance. Therefore baptism was not a Jewish ordinance. IV. Spiritual baptism in regeneration brings us into Christ, after which we are to be buried with him as a figure. Rom. vi. 3, 4 and 1 Peter iii. 21. y. Jesus commanded the aposcles to Tiie Belle Union and Gmcinnati discussions. 221 baptize people of all nations when he gave the commission to them, which he would not have done had he blotted out baptism on the cross. Therefore baptism was not a Jewish ordinance, blotted out and nailed to the cross of Jesus Christ. VI. Water baptism was not a Jewish purification. 1. John's baptism was not a Jewish I)urification, for the priests alone could admin- ister an ordinance of that kind. Neh. xii. 30. Not even Christ himself could officiate in oiSer- ing gifts according to the law. Heb. viii. 4.. 2. It was not a Jewish purification, for Jesus was boly and needed no such rite. A rite of purification was a confession of guilt. 3. Repentance was a prerequisite to bap- tism but not to Jewish purification. Matt. iii. 7, 8. 4. Faith in Christ was a prerequisite to baptism but not to Jewish purification. Mark xvi. It), Acts viii. 37, Acts xviii. 8, Acts viii. 12. 5. The question asked by the Jews shows that it was not a Jewish purification. John i.21. 6. There arose a dispute between John's disciples and the Jews about purifying. John iii. 25. If John's baptism had been Jewish purification there could have been no dispute over it, for his discpies could have told them 222 Tlie Belle Union and Cincinnati disctissions. that it was an old Jewish rite and they would have understood it. If John and Jesus were both administer- ing an old Jewish rite, why should John say, "He must increase, but I must decrease." 8. The word purifv is from the Greek catharizo, while the Greek f(jr hnptism is biiptizo, and these two words are found in the same connection in John iii. 25, 26. Two words of entirely different meaning would not be used to describe the same ordinance. 9. The Pharisees and Saducees went •twenty-six miles into the wilderness to be bai:)tized by John. If baptism had been an old Jewish ordinance thej^ would not have gone out there to receive it, for they could have received it in Jerusalem at their own temple. 10. The Pharisees and lawyers rejected the council of God against themselves being not baptized of John. Luke vii. 30. Being so zealous in adhering to the law and tradi- tions, they would not have refused to submit to baptism had it been one of the old Jewish rites. 11. Jewish purification was for the put- ting away of the filth of the flesh, but Peter teaches that baptism is not for that purpose. I Pet. iii. 21. VII. The Jews were expecting a new The Belle Union and Cincinnati discusMons. 323 order of tilings to be set np. They were ex- pecting God to set lip the new kingdom pro- phesied of by Daniel, and were looking tor the Lawgiver promised by Moses — the Shiloh mentioned by Jacob — to make His appearance. Their expectations were intensified whenJohn came baptizing in the wilderness, which would not have been the case had he been admin- istering a:n old ordinance. VIII. Jewish ordinances were never ad- ministered in the name of Christ. Water baptism was administered in the name of Christ. Therefore water baptism was not a Jewish ordinance. These are not all the arguments offered on this part of the proposition, but I have given the i)rincixjal ones. We expected Mr. Cramer to devote two days to each point, but he was not ready to leave the question of baptism at the close of the third day. He trie i repeatedly to fix up each argument as I tore it down, so that the work of the third day was mostly repetitions of arguments already gone over. On the morning of the fourth day he attempted a recapitulation of his arguments and made a strong effort to regain the ground- he had lost. I replied to that sx^eech in a few minutes of my time, and devoted the remainder to some new negative arguments. These required his 224 The Belle Union and Cincinnati dismissions. notice in bis next speech, so he only had a part of that speech and two more speeches to notice the Lord's Supper. His main argument on that i^oint was that the Saviour and his apostles ate the Passover only in the upper room. He contended that there was no other sujDper eaten by them or described in the New Testament. We proved that two supjjers were eaten, and that Paul in the 11th chapter of 1 Cor., referred to the Lord's supper and not the Passover. We will give a few of our negative arguments. I. The Passover v^as eaten by families, Ex. xii. 3. The Lord's Supjjer was eafen without any regard to family relations, 1. Cor. xi. 17 — 22. Therefore the Lord's Supper was not the Passover. II. The Passover' was observed in re- membrance of that night in Egypt when the angel of death passed over the houses of the Israelites and spared their first born. The Lord's Supper was to be observed in remembrance of Jesus. Therefore the Lord's Supper was not the Passover. III. The Passover was an Old Testament or covenant ordinance. The Lord's Supper was a New Testament Tlie Belle Union and Cincinnati disnissions. 225 ordinance, Mark xiv. 21 ; I Cor. xi. 25, and Matt. xxvi. 28. Therefore the Lord's Supper was not the Passover. IV. Paul received a direct revelation from God how Jesus administered the Lord's Supper ; but if it had been the old Jewish Passover he would have needed no such reve- lation, for he undoubtedly understood the ordinances of his own nation. 1 Cor. xi. 23. Y. Paul delivered instructions which he had received by revelation concerning the Lord's Supper to the Gentile church at Corinth in the year 59, while the Jewish rites and ordinances had been declared not binding on the Gentiles by the council at Jerusalem in the year 52. Therefore the Lord's Supper was not the Passover. YI. The Passover contained a lamb. The Lord's Supper described by Paul contained no lamb. Therefore the Lord's Supper was not the Passover. I have not intended to give even a synop- sis of this debate, but have given only a few of the leading arguments to show the strange positions taken by this leader. The discussion was a great triumph of truth over false teach- ing, and the victory was accorded to our side by the large audience that attended. At the 226 A?i unexpected call. close my Moderator, Eld. P. T. Oliphant, asked all who considered me victorious to come and give me their hands. The eager rush of the people attested to the public sentiment in no mistaken manner. The debate crippled Mr. Cramer's influence in that locality, in fact almost destroyed it. CHAPTER XXX. AN rj^EXPECTED CALL. During the years 1896 and 1897 I served the four churches I had been serving for some time, Abner's Creek, Mt. Tabor, Mt. Zion and Salem. At the close of the latter year I was called by the same churches. I had made such poor success at farming that I saw I would be compelled to give up that occupation, and I thought of returning to my old occu- pation — teaching — the next fall, if I did not succeed better at farming. This I did not want to do, for since I had given it up I felt no de- sire to take it up again. I was sure I could not carry that work and preach for four An 7(nexpecfed call. 327 churclies, as teaching required so much more labor than it had required that I knew I could not carry it and preach every Saturday and Sunday. So I decided that if I had to go back to that work I would resign all my charges but the one in the neighborhood of any school I might be able to procure. I also thought some of locating closer to Indianap- olis, and engaging in gardening and raising poultry. AVhile in this undecided state of mind, I received a letter from Brother John W. Grove, of Luray, Ya., asking me to move to that country and take charge of Zion's Advocate as its Editor and Publisher. Eld. T. S. Dalton, its last Editor, Ifad given it up and had moved to Illinois. Four churches in Virginia had thus been left destitute of any pastor, and I was asked to take charge of them and the magazine. Eld. Geo. A. Bretz had been asked to take the place and had promised to do so, as he had been there on a visit and the people were well pleased with him, but when the test came one of his churches in Indiana persuaded him to abandon the idea. He recommended me as a suitable person to take the jolace, and it was on his recommendation that Brother Grove wrote to me. I was at once pleased with the opening, for I had really wanted to engage in 228 An ^lnex2}ected call. editorial work, but I so doubted my com- petency and felt that I was so poor in this world's goods, and thought my ability as a preacher was not what it should be to occupy such a position. In answering Brother Grove I told him I greatly doubted my competency for the place he had invited me to take, told him that I was a very poor man, had a large family, and was sure my brethren had greatly over estimated me as a preacher. I thought this lettter might end the matter, but I soon received another from him stating that he had shown my letter to representative members of the churches that wanted a preacher, and that they all had united in saying for me to come. I then began to consider it more seriously. It seemed like a good opportunity for me to escape the drudgery of the school-room which I so much dreaded, dreading it all the more because I knew it would take me from my ministerial v^ork to a large extent. In answer- ing Brother Grove again I told him I would not think of locating there without tirst visit- ing the churches. He agreed that that was the better course, and made appointments for me in the month of May, of that year (1898). I left my home for that tour the 30th day of April. I went to New Bethel church, in Fayette Co., Ind., where I preached the next day (Saturday) and twice on Sunday. Going An unexpected call. 229 by way of Cincinnati and Parkersburg, I reached Great Cacapon, West Va., Tuesday morning. Eld. T. N. Alderton met me at the train and took me to his home in that town. I had never met him before but I loved him at once, recognizing in liim a sincere and devoted minister of the gospel of Christ. I spent tlie day very pleasantly with him at his home, and preached in his church at night. The next day he and I started to Luray, where we arrived that evening. We were met by Brother J. W. Grove witb whom we spent the night. I preached that night my first sermon in the Old Baptist church in Luray (Thursday, May 5rh). Friday, Saturday and Sunday I attended the Union Meeting at Mill Creek church, two and a half miles from Luray. On Monday night I preached again at the church in Luray. On Tuesday, I preached at Hawksbill church, on Wednesday at Alma, on Thursday at Xaked Creek, and returned to Stanleyton on Friday, where I witnessed the death of an aged brother, Samuel Varner. The family reqested me to preach the funeral the next day, which I consented to do. As some of the family had gone with Eld. Burnam in the same unpleasant division that had taken place in Indiana, it was requested that Burnam take part also, to which I readily 230 An unexjjeded call. consented. The next day was the regnlar meeting of the church in Lnray. I was present with Eld. R. T. Stricklerand preached. After preaching the church went into the call of a pastor, and I was unanimously chosen. I declined to accept at that time, but told them that I had decided to locate there, and would answer them when I came. I preached the funeral of Brother Varner atHawksbill church that afternoon, Eld. Burnam assisting accord- ing to request. I preached that night and the next daj' and night at Luray. I left on Monday for home, reaching there on Tuesday evening. I told my family I had decided to locate in Virginia, all of them seeming to be delighted with the idea of changing to another state. As for me, this was a matter of serious thought. I had baptized a great many in the churches I was serving, and bad become so attached to all the brethren and sisters that I realized that it would be a great task to break loose from them so suddenly. The days I spent on my tour in Virginia were days of unremitting struggle to me. To decide to make the change was one of the most difficult problems that had ever confronted me. I just could not know what was right, and so I weighed the matter over and over, trj^ing to look on all sides of the question. I think if I An unexpected call. 231 ever sought to know the L(n'd's will I sought to know it in this case. My decision was reached only after the most ardent wrest- ling of soul I had ever experienced. When I reached the decision I felt relieved, and I fully determined to carry out the plans that my mind framed, the steps thus taken being one of faith and not of sight. My name first appeared in the June number of Zion's Advocate as its Editor and Publisher. My first editorial is here given. SALUTATORY. Under a realizing sense of our unworthiness, and greatly distrusting our competency, we have consented to accept the responsible position of Editor and Pub- lisher of Zion's Advocate. In assuming the responsi- bilities of this new position, we trust we are actuated by a sincere desire to glorify the precious name of our divine Master, and to edify and comfort his dear chil- dren. Any service rendered to the Lord, to be accept- able, must be unselfish. His penetrating eye looks through the surface of all our actions, and sees the very motive that prompts us. If we have in view our own promotion and glory, we may rest assured that our service is displeasing to him. Desiring to be promp- ted by disinterested love, and to be clothed with the garment of humility, we now enter upon the work before us, praying that God may bless our feeble efforts to the good of his cause and the glory of his name. In our attempts to step along the pathway of duty, we have desired to keep this great and noble end in view. We have no idea that anything we may sa}^, or 232 An unexpected call. ■n-rite, or do, will result in the eternal salvation of a single sinner, or exalt us to the right hand of God. Hia grace alone can saye poor sinners like we are, and not one particle of glory of this salvation will ever belong to mortals- "Grace all the work shall crown Through everlasting days; It lays in heaven the topmost stone, And well deserves the praise." Zion's Advocate is a magazine dear to the hearts of many of the Lord's children. To hundreds of them it has long been a precious, welcome visitor. The name of its founder. Eld. John Clark, is still a household word in many homes. We hope to continue to make it what its name imports and what its respected and be- loved founder intended it to be — an advocate of the cause of Zion. To this end it is our purpose to contend with earnest and unabating zeal for the long cherished Abstracts of Principles found on the second page of its cover. These we believe to be taught in God's word, and confirmed in the life and experience of all his heaven-born children. The self-existing, immutable, omnipotent, omnipresent, and omniscient character of Jehovah, with his eternal perfections, is the unshaken support of all his foreknown, chosen and redeemed family. In this everlasting and neverfailing rock they find a shelter and a support that .defies the combined powers of existing foes. This to them is a refuge amid the tempest, a security against the scorching flames. This is the inexhaustible source of all their supplies, and the rich fountain of all their comfort. Such is our God, who has been pleased to give us by inspiration the Scriptures of the Old and New Testa- ments as a standard of faith. This teaches us all we ought to know, or believe, or practice religiouslj'. Be- ing thorough in its instructions it is the only infallibly correct book that has ever been written. As it furnishes us with all good works, whatever we practice religiously An unexpected call. 233 not fonml in it, cannot be reckoned in tlie catalogue of sucii works. As it is the only standard of our failli, anything we believe not contained in its teachings, is erroneous. In conducting Zion's Advocate we propose to keep these important facts constantly in view, for we are sure that this course only will tend toward drawing the Lord's children together, and building Iheni up in oar most holy faith. We desire to make this paper a blessing to the cause of our beloved Zion, and wish to avoid publishing anything tliat will sow the seeds of discord and produce confusion. It will not be, there- fore, the organ of those heretical doctrines that have disturbed the peace of God's people, prominent among which is the "Absolute Predestination of all Things" in the sense that God has predestinated wickedness just as he has the good that results from his own doings. That doctrine we do not believe, and the only reference allowed to be made to it will he the exposition of its fallacy. Whatever is so difficult to e.xplain that few if any of God's children can understand it, had better be omitted entirely, as a paper of this kind is designed to benefit them, and nothing can benefit them that cannot be explained or understood. We urgently solicit our readers to write for publi- cation in the pages of our Advocate, thus aiding us to make it a welcome visitor to all our homes. The evi- dences of Christianity as taught in christian experience is especially desirable as reading matter, while your views upon the teaching of God's word, when in harmony with the general tenor of the same, will be gladly accepted. If you wish your manuscripts returned please enclose stamps for that purpose. Finally pray for us that grace may be given to en- able us to unfurl the banner of truth to the joy and consolation of the precious saints of God, and the glory of his adorable name. CHAPTER XXXI. A DEBATE ON ITNIVEESALISM. In September, 1895, some Baptist brethren, of Carroll county, Indiana, were at my Asso- ciation and told me that the Univeralists of their county were challenging the Old Bap- tists for a discussion, and they said they wanted me to meet them. I refused to do so, assigning as my reason that I did not think a debate with them was at all necessary. The next September, they came to me with the same request, but I again refused. The next year they insisted still stronger, reporting that the Universalists had become so boisterous that nothing would do them but a debate, and they said I was their choice but if I would not defend ihem they would call on some other one of our preachers to do so. I then told them that if the Universalists would not be satistied withoirt a debate I would meet them. I requested them to tell the Universalists to select the best man they had and have him write to me, as I would not waste time in cor- responding with any one except my opponent in the proposed discussion. Mr. T. E. Ballard, of Crawfordsville, was chosen by them, and after a brief correspondence we agreed to two l^ropositions to be discussed two days eacli. A debate on Universal ism. 235 At Mr. Ballard's request the debate was post- poned until the following June. ■ When the time came, my son Harvey and I drove in a buggy to the place, a nice grove in Carroll county, where preparations had been made by the Universalists. The debate opened May 31st, 1898, and lasted till June 3d inclusive. The first two days we debated the following proposition : The scriptures teach that there will he a general resurrection of the bodies of the dead of the Adamic race, some of them to endless life and some to endless pun- islimeut. I will give a brief synopsis of this debate as published in Zion's Advocate soon after I became its editor. The first speech is almost as it was delivered, but the others are given only in brief outline. daily's first addrpjss. Gentlemen Moderators, Ladies and Gentle- men : — In opening the discussion to which I am now committed, I beg leave to offer a few remarks relative to myself, and I trust, in do- ing so, no one will think that I am departing from the proprieties due this occasion. I have never regarded myself as possessing that i^ecu- liar gift or talent necessary to qualify one to engage in public debates. To conduct discus- 236 , A debate on Universalis?)!. sions of this kind siiccessiully requires a mind characterized by the power ot ready compari- son, quick apprehension, and close discrimi- nation, together with that facility of expi'es- sion that would enable one to present his thoughts in a free and forcible manner. These qualilications I am sure I do not possess to the extent that a successful debater should, but my weakness in these respecrs is fully com- pensated by the strength of my cause, and so I enter this debate fearlessly, without any dis- position to shrink from the responsibilities of the position I ha%'e assumed. In engaging in discussions of this kind I do so iu opposi- tion to the notion of some of my best and most valued friends whose opinions I am bound to respect. They think that such discussions are uni.iroiitable, and I confess that I have had doubts myself in regard to tUeir propriety. I am sure that unless they can be properly con- ducted they had better not be held at all. My mini is set at ease, however, and my sense of dutj^ euables me to rise superior to the judg- ment of friends, when I remember that Jesus did not hesitate to dispute 'Aith the Scribes and Pharisees, and thus expose their fallacies iu the hearing of the people, and that Paul disputed with the Jews and Greeks. There are some consideralions that render this occasion one of i^leasure to me. It is a A delate on Universalmn, 237 pleasure to me to believe that I appear before an audience of candid persons who have come here to learn what is the truth relative to the questions in dispute. It is also a source of pleasure to me that we have been able to secure the services of the gentlemen who are to act as our moderators. I have the utmost confidence in their intelligence and believe that the whole business of this debate, so far as they are responsible for its conduct, will be carried on to the satisfaction of all parties. It is also a source of great pleasure to meet as an opponent, Mr. T. E. Ballard, of Crawfords- villft, the acknowledged champion of universal- ism of this county. His ability is admitted by all to be of a superior order, and if his cause is not sustained in this debate it will not be because of the weakness of the man chosen to sustain it. I shall now proceed to define the terms of my proposition. By the term Scripture I mean the revealed word of God, including the Old and New Testaments ; the sacred canon containing the books found in the translation of King James. This is to be my only source of direct proof. While 1 may draw argu- ments from other sources, and occasionally refer to the opinions of men for the sake of argument, yet for proof of my positions I 30 238 A delate o)i L'liiversalisri?. propose to rely solely upon the sacred word of God. By tbe term "-general resurrection"' I mean the bringing to life that which had died ; the raising up from a state of death the very thing that had gone down in death. By the term "bodies of all the dead" I mean the material bodies ; that which God had created of the dust, into which he breathed the breath of life ; and all these visible, tangible bodies that shall have died will be raised according to the preceding definition. By the term "Adamic Race" I mean the progeny of Adam in contradistirjction of the brute creation. By the expression "Some to endless life"* I mean that in a future state they shall be made spir- itual like Christ the second Adam, and that they will then possess a holy and spiritual life in a glorified state that shall never eni. By the term "endless punishment" I mean jjunishment that will never cease. As to the nature of the life or punishment I shall have nothing to say as that is no part of the issue. The issue is whether or not they will be raised to endless punishment, and that they will is what I am to affirm and what he is to deny. This punishment is expressed in the Scriptures by various terms, such a torment, damnation, nhamt, mid everlasting contempt, punislnnent and death. The term death, when thus em- ployed, I understand to signify separation A dehate on Umvursulhiii. aSS from God and from holiness, and not destitu- ■doti of vitality. I shall argue that this state will bfi one of wretchedness and misery that will never end. In thus plainlj^ and boldly defining the terms of my proposition, I throw myself frankly and fearlessly upon its merits to sustain me. If the Bible does not teach what is stated by the terms of this proposition I wish to know it. If it is true we all ought fo believe it; if false, none ought to believe it. As an introduction to my regular line of argument, I propose to shovi' that man proper, the man of the Bible, is the natural, earthly man that God ci'eated in his own image and in his own likeness; that even those recognized as God's children were thus created of the dust of the ground ; that the only people that in- habit this earth are Adam and his progeny, {he beings thus formed who are called earthly; that man thus f<')rmed received the law and transgressed it ; that it is this earthly man who has thus become a sinner, that dies, hav- ing involved his entire posterity in sin and death, ; that in order to have a resurrection there must first be a death ; and that such resurrection means raising up from the dead the very man that had died, 1 — Man proper, the man spoken of and addressed in the Bible, is the natural, earthly man. In proof of this read the passages : 240 A (leMfc on Vuiversalism, Gen. ii. 7 ; 1 Cor. x^'. 45-47; Gen. iii. 19; Gen. V. 1-2; and Gen. i. 26-28. These passages show that the fii-Mt man was natural, of the earth, earthly, and was made of the dust. 2 — Even those recognized in the Scriptures as the children of God were thus created of the dust of the ground. In proof of this I ask your attention to Isa. Ixiv. 8-9 ; Job. xxxiii. 4-6 ; and Job x. 8-9. .3 — The only people that inhabit this earth are Adam and his progeny, the beings thus formed who are called earthly. Acts xvii. 24-26. 4 — It is this earthly man that has received the law and transgressed it, and dies as a re- sult of his transgression. Ps. ciii. 4-16 ; Job xxi. 32, 33 ; Job xiv. 10 ; and Eccl. i. 3, 4. 5 — The earthly Adam involved his own posterity in sin and death by his transgress- ion, as a result of which they all die. Rom. vi. 23' 1 Cor. xv. 21, and Rom. v. 12. 6 — Resurrection to life signifies a pre-ex- isting state of death, and that the very thing raised had been in a state of death. The death of the body is a separation of the spirit from the body. Eccl. xii. 6-7. 7 — In this separation the Spirit does not die but the body does. James ii. 26. As it is the body that dies it follows that it is the body that is resurrected if there be any resur- A debate on Universalism. 241 rection. In explaining the nature of the resurrection Paul says in 1 Cor. xv. 36 : "Thou fool, that which thou sowest is not quickened, except it die." It is here clearly taught that death is absolutely necessary to a resurrec- tion and that no creature or being can be resurrected except it iirst die, and that the thing that is thus quickened is the very thing tUat had died. I now present the foregoing arguments and proofs in a syllogistic form, and wish my opponent to notice it : 1 — In the resurrection the thing that had died is quickened or made alive. 2 — In the separation of the spirt from the body at death, it is the body, and not the spirit, that dies. 3 — Therefore the body is quickened or raised to life in the resurrection. To meet this argument and overthrow the conclusion my opponent will be required to prove one or both of the premises false. If he admits any resurrection at all I con- fess I do not see how he can meet this argument. To present this in a form that will ap- proach more nearly the language of the first part of my proposition, I submit another syllogism : 1 — Resurrection is the revival or raising 242 A debate on Univerxalism. up into life of the dead of tbe Adamic race. 2 — The bodies only of the Adamic race lie in a state of death after the separation of the spirit from the body. 8 — Therefore resurrection is the revival or raising up into life of the bodies of the dead of the Adamic race. It follows from these arguments that if I succeed in ])roviug a general resurrection, I shall succeed in proving that the bodies of the dead will be raised. Argument I. My first argument in proof of the geneaal resurrection is that the inspired writers directly and positively assert that doctrine in the Old Testament. Isa. xxvi. 19 ; Dan. xii. 1, 2 ; Hosea xiii. 14 ; Ps. xvii. 15 ; Job xix. "23-27. The last passage proves that, after the body is destroyed by worms, we shall see God in our llesh. This establishes the resurrection of the body bej'ond success- ful disputation. Argument II. My second argument in support of this part of my iDroposition is tliat the Jews generally believed in the resurrec- tion which fuither conlirms my first argument that the doctrine is taught in the Old Testa- ment. Matt. xiv. 1,2; John si. 23, 24. The fact that Martha believed in a resurrection of the body at the last day, is good evidence that she was taught it by the Old Testament. If A debate on ifniversalism. 243 she had been in error concerning it Jesus would have corrected her. But so far from doing so he sanctioned it in his conversation with her, and demonstrated it by raising Lazarus from the dead. Argu-MEXT III. Jesus gave assent to this doctrine and plainly taught it in the follow- ing passages : Luke xx. 21-38 ; Luke xiv. IB, 14 ; John v. 28, 29 ; John vi. 54 ; John vi. 44. In Luke sx. 35-86 the resurrection of the righteous only are referred to, for it is said, "They which shall be ac- counted worthy to obtain that world." This shov,'s that some will not be accounted worthy to obtain that world, and those who shall be accounted worthy are under consideration here. As these were all dead corporeally, and as they had already been resui-rected in spirit, and as the resurrection spoken of here was future, it follows that the resurrecciou of the body was referred to. This proof is most positive and cannot be set aside. ARGr5iE:NT lA^. The doctrine of the resurrection is afiirmed by the Apostles in most unmistakable terms. Acts xxiv. 13-16 ; Rom. viii. 10, 11 ; 2 Cor. i. 8, 9 ; Phil, iii. 20, 21. Argument V. I base my fifth argument on the connection of two passages, viz : Hosea xiii. 14, and 1 Cor. xv. 54-56. Paul, in quot- 244 A debate on Universalism. ing the prophecy of Hosea, shows it was not fulfilled when he wrote to the Corinthians. As it was subsequent to that time, I argue it has not since been fulfilled, and that it will not be until the dead are ransomed from the power of the grave. Argument VI. Paul, in speaking of the resurrection of all those who are Christ's at his coming in the 15th chapter of 1 Cor., teaches that the body will be raised. 1 Cor. xv. 42-44. This states that the very body that is sown in corruption, in dishonor, in weakness, and a natural body, is raised in incorruption, in glory, in power, and a Spiritual body, since the pronoun it, every time it occurs in this passage, has the same thing for its antecedent. This argument is unanswerable. The proof formed in this plain passage cannot be set aside or overthrown. Take the sentence, "It is sown a natural body." The antecedent of it is natural body, since the verb w nown is copu- lative in its use and it is merely introductory. The plain meaning is, ''A natural body is sown." Now the same natural body that is sown, is raised a spiritual body. The language will admit of no other exegesis. I now pass to the second part of my prop- osition, which is that some of these bodies will be raised to endless life and some to end- less punishment. I admit that the word A debate on Universalism, 245 "endless" is found but twice in our common version, in neither of which places is it applied to the punishment of the wicked. For this reason Universalists insist upon hav- ing this word in propositions for discussions which relate to future punishment, thinking thereby to have the decided advantage of their opponents in the wording of such prop- ositions. They are in the habit of treating the words eternal, ererlasting, and forever and wer as mere temporaries, as applying to time only, while they insist that the word "end- less" is necessarily of infinite duration. I propose to show that this is incorrect. If I succeed in proving that' eternal, ererla.'^ting and forever are used in the scriptures to denote the duration of the joys of the righteous, and, also, the punishment of the wicked, I shall succeed in proving my proposition. That these terms are sometimes ased in a figurative, appropriated, or accommodated sense, I frank- ly concede, but this does not argue that they have no specific meaning, and that they do not express endless duration in their primary Sense. In my arguments and proofs of the second part of my proposition I shall refer to a num- ber of passages that contain these words. I anticix)ate some dispute regarding their 246 A debate on Universalimn, scriptural signification, so I propose to show that the primarj% grammatical signification of the Greek works from which these words are translated is duration without end. ballaed's fikst reply. We regret we are not able to give Mr. Ballard's arguments in full just as made by him. The best we can do is to give a synopsis of his speeches as gathered from notes taken at the time of the debate. He said, "I am here to dispute that the Ijodv is the being that is raised. I admit there is a resurrection bat deny that it is the literal, material boiy that is raised. Paul speaks of a resurrection in Eph. ii. 1, but that is not a resurrection of the body. Brother Daily's first argument was that the only being that is dead, or that dies, is the body. Does he mean by this that man is composed of a body only ; that he has no spirit or soul ? What is meant by the word "dead";" His argument is that it applies only to the body. To prove the falsity of this po- sition I call attention to the following facts : 1. The father said to his elder son on the occasion of the return of the prodigal, "This thy brother was dead, and is alive A debate on TJniversalism. 247 again." He could not have meant that his body was dead. 2. "Let the dead bury their dead." Lnke ix. 60. This shows there is more than one way in which people may be dead. 3. "She that liveth in pleasure is dead while she liveth." 4. "You hath he quickened who were dead in trespasses and in sins." Eph. ii, 1. 5. "Awake thou that sleepest and arise from the dead, and Christ shall give thee light." 6. "Thou hast a name that thou livest and are dead." Rev. iii. 1. 7. "If one died for all then were all dead." From these passages Mr. Ballard argued that there must be more than one sense in which people may be dead, and that we would be required to prove the kind of death re- ferred to in the quotations we made. He thfen read Luke xx. 27-30, and argued that all who were the children of the resurrection were the children of God, and that it is taught in that passage that the dead are raised, not will be in the future, and that God is the God of the Hviriff and not of the dead, being the God of Abraham, Isaac and Jacob. He ai'gued that all that are resurrected are accounted worthy to obtain that world, and are the 248 ^'1 debate on Unirersalism, children of God, being the children of the resurrection. In speaking of the spirit and the body, of their separation at death, he said he was interested in the spirit and not the body ; that this body, so afflicted here, would go back to the dust from which it came, and we would need it no more. He argued that the children of the resui-rection including Abraham, Isaac, and Jacob, are now equal to the angels in heaven, declaring that the Bible always meant just what it said, and that when it said the dead are raised and that they are equal to the angels in heaven, it meant that it is a fact now and not that it will be. He based his tirst argument on 1 Cor. xv. 22, and contended that all that died in Adam shall be made alive in Christ, and that this embraced the entire Adamic race. He proved that Christ must reign till he has put all ene- mies under his feet, and showed the last enemy to be death. He argued that this proved the final salvation of all. He next took the position that flesh and blood cannot inherit the kingdom of God, that corruption cannot inherit incorruption, prov- ing it by 1 Cor. xv. He argued from this that man is composed of soul, spirit and body, and that as the body, was flesh and blood, and corruption, it could not inherit the kingdom A debate on ifniversalism. 249 of God and never would inherit incorruption. His next argument was founded on 2 Cor. v. 1. He argued that the "earthly house of our tabernacle" would dissolve according to the Apostle's language, and that we would then have another "building of God, a house not made with hands," and that that house would be from heaven and not from earth. "For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven.'' In this connection he asked what clothes the spirit till the body is raised. "Therefore we are always confident, know- ing that whilst we are at home in the body, ire are absent from the Lord." After reading this passage he asked, "who are meant here?" He then referred to the transfiguration of Christ on the mount when Moses and Elias appeared, and asked who Moses and. Elias were, and asserted again that we had argued that man was composed only of body. He denied that in Isa. xxvi. 19, reference was had to the bodies of the dead, and referred to Ezek xxxvii. 11-14 as proof. In reply to my reference to Dan. xii. 2, he argued that the prediction was accom- plished at the destruction of Jerusalem, when God had "accomplished to scatter the power of the holy people," as it is said in the 7th verse, and referred to Malt. xxiv. 15 as further 250 A debate on Universalism. proof. lu regard to Job xix. 26 he said that Job was in a most discouraging condition, and when he said, "I know that my Redeemer liveth," he meant God and not Christ, and that the destruction of his body was not the dissolution of the body, but the destruction by disease, and that he meant that he would be cured of his malady and see God, which he did as he said in Job xlii. 5. To prove a resurrection in this life he read John v. 21-30, "For as the Father raiseth up the dead and quickeneth them ; even so the Son quickeneth whom he will," &c. He argued that those who hear the word of Jesus, and believe on him that had sent him, already have eternal life. He said that the resurrection mentioned in the 28th verse is the same as that mentioned in the 25th verse. He quoted John xvii. 2, 3, and applied it universally, arguing that God had given all to Christ and that he was authorized to give eternal life to all. To prove that he did this he read John x. 27, 28, and showed that eternal life was given here. He said the Bible is a book that treats of the present and not the future state. He said that the words everla.sting and forever do not necessarily mean endless, and asserted that Greek vviiters never used the word aion, from A deiate on Universctlisvi. 351 which these words are translated in the New Testament, to express endless duration. In proof that the word everlasting does not, in all cases, mean endless duration, he quoted Gen. xvii. 8, where reference is had to Canaan as an everlasting possession, and Gen. xlviii. 4, and Ex. xl. 15, where the priesthood of Aaron is spoken of as an everlasting priest- hood. Mr. Ballard was an able debater and made a strong speech, and we again express our regrets that we cannot give his work in full. In what we have given, however, we have not aimed to weaken the force of his argument. daily's second speech. In reply to the speech made by Mr. Ballard we admitted that there is more than one sense in which ]jersons are said to be dead, but argued that in corporeal death, the separation of the spirit from the body, it was the body and not the spirit that died, so that if there was any subsequent resurrection it must be a resurrection of the body — the thing which had died. We reminded the people that, so far from taking the jjosition that man was com- posed of body only as Mr. Ballard had accused us, we had said that, at death, the body goes to the dust as it was, and the spirit goes to 252 A debate on Universalism, Grod who gave it, aud that a subsequent resur- rection must signify a resurrection of the body and not of the soul or spirit. We called at- tention to the statement made by our opponent tbat in Eph. ii. 1, reference was had to the resurrection or quickening of the soul, and admitted this to be true. We then showed that Paul addressed those who had already experienced that resurrection in Rom. viii. 11, where he said, "But if the Spirit of him that raised''up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your niortal bodies by his Spirit that dwelleth in you." We argued there was mentioned here a resurrection of the mortal bodies after the souls had been quickened, and that this proved beyond doubt or question the resurrection of the Jjody as well as the soul. In reference to Luke xx. 2,7-38, we argued that the resurrection of the saints only was spoken of, because it is said, "They which shall be accounted worthy to obtain that world and the resurrection of the dead," signifying that some would not be accounted worthy to obtain that world and that special resurrection which is the resurrection of the just. As he had said that he was interested in the spirit and not in the body we asserted that we were interested in the entire man — the body as well as the spirit, and to show that the work of A dehufv on Vni riTsnUsni, 2i atonement, and redemption embraces both v quoted 1 Cor. vi. iy-2() : "What i know ye m that j'oiir bodj' is the temple of the Holy Gho which is in you, which ye have of God, and j are not your own ;; for ye are bought with price : therefdre glorify God in your bod; and in your spirit, which are God's." W argued from this that the body as well as tl spirit was God's by reason of having bet bought with the price of the blood of Cliris and that God would ultimately rescue and sa\ all that is his; that if the body were nev( resurrected so much of the purchase of Christ blood would never be redeemed. As to tl tense of the verbs in the sentences, "They a. equal unto the angels," and "The dead u. raised," we showed that the present tense fori of the verb is often used to express a speci; fact without any reference to the tiuie of ii occurrence or existence. All those mentione in Luke xx. 27-32 were dead corporeally an had been resurrected in spirit, but Christ sale "They which sluill he accounted worthy to ol tain that world and the resurrection of th dead." This shows clearly that the resurrei tion referred to was future and was the resu; rection of the l)ody. In reply to the argument made on th passage, "As in Adam all die even so in Chris ,254 A debate on UniverKalism. sball all be made alive,'' we showed that two insurmountable difficulties attended the argu- ment : 1. The resurrection of the body is here under consideration. If we grant that Paul speaks here of the resurrection of all men, it does not follow that all will be made holy and happy. For as this relates to the body only, that will not purify the soul. 2. But the context shows conclusively that the resurrection here spoken of is limited to the righteous or just. In this chapter Paul speaks of the first Adam and the last Adam. Each of these is a representative. .And as all connected with the first die in consequence of his fall, so all connected with Christ the last Adam attain to the resurrection of the just. Such is evidently the meaning of the Apostle for he immediately explains, "But every man in his own order : Christ the first fruits ; after- ward they that are Christ's at his coming." This shows that Paul is speaking of the resur- rection of those only who are Christ's at his coming. But who are Christ's? "And they that are Christ's have crucified the tiesh with the affections and lusts." Gal. v. 24. "Now if any man have not the Spirit of Christ he is none of his." Rom. viii. 9. These passages show that some are Christ's while others are not his. Since all are not Christ's and Paul is A dehafc on UuinraaU.'iiii. 21 Speaking of those only who are Christ's, tb conclusion is that he is not speaking of tt resurrection of all mankind, but of those onl who are Christ's at his coming. The teachin of this passage is, therefore, that as in Ada: all (those who are his) die, even so in Chri: shall all (those who arn his) be made alive. In regard to the argument he made on th passage, "Christ must reign till he has put a enemies under his feet," we quoted "The lat enemy that shall be destroyed is death," an showed that death would not be destroys until the bodies of the saints wei'e raised, an that as our opponent had denied the resurre tion of the bodies, he had denied that c/eai would ever be destroyed. We asked the que tion, Will death be destroyed if the bodies < the saints remain dead? In reply to his argi ment that "flesh and blood cannot inherit tl kingdom of God, neither doth corruption ii herit incorruptiou," we called attention to th language, "When this corruptible shall ha^ put on iucorruption, and when this mort; shall have put on immortality," and aske him what part of man is mortal and corruptibi "For we know that if our earthly house < this tabernacle were dissolved, we have a builc ing of God, an house not made with hand eternal in the heavens. For in this we groai earnestly desiring to be clothed upon with oi 256 A fhhafe on Unii'ersali$/ii. house which is from heaven." 3 Cor. v. 1, 2. Mr. Ballard's argument from this passage was very able. He argued with much power that after the dissolution of this mortal body, we would theD have another bod\^ from heaven and not from earth. In reply we read the fourth verse which says, "For we that are in this taberna<^-le do groan, being burdened ; not for that we would be unclothed, but clothed npon, that mortality might be swallowed up of life." We argued that the body is "mor- tality" referred to here, and that it would be swallowed up of "life," eternal life, in its resurrection from the dead. AYe asked our opponent if he did not believe that the bodj^ was the mortal part, and if he did, we asked if he did not believe it would be swallowed up of life. The eternal life to be put on by the body after its dissolution, we argued, was the house from heaven, which would then swallow up mortality. We said that the eternal life pos- sessed by tlie soul would clothe it till the body Avas raised, when the body also would be clothed with the same life, after which the entire man would be clothed and "mortality vv'ould be swallowed up of life." In reference to the statement that Job meant that he would see God here on earth before he died, we asked him to |ii'ove that God was standing on the earth in any sense A dchate on (hdvermlimn. 257 wLen Job said, "Mine eye seeth thee," in which he was not standing on the earth before that time, and asked if worms had then de- stroyed Job's body. In reference to the transfiguration of Christ and the appearance of Moses and Elias, Mr. Ballard asked who Tyloses and Elias were. We showed that so far as the question in discussion was concerned it could make no difference who they were and spokn of Enoch, and Elijah, and Christ, as having gone to heaven in body, thus demonstrating to he true what he argued to be impossible. In regard to the passage, "The hour is coujing in which all tliat are in their graves shall hear his voice and shall come fortli ; they that have done good, nnto the resurrection of life ; and they that have done evil unto the resurrection of damnation," Mr. Ballard said that a moral, or rather a spiritual resurrection here in this life is meant. We showed this to be unreasonable, in fact, impossible, by demonstrating that one class spoken of had done good before coming forth, which proved they had already come forth in the sense spoken of by our opponent, and were promised another resurrection. In reply to his universal application of John xvii. 2 we called attention to the fact that the Saviour in that passage restricted the number to whom he gives eternal life by say- ass A debate on Universalism. ing, "To as many as thou hast given me." This shows that some were not given to him. If all the human family had been given to Christ he would not have said, "as many as thou hast given me." He said the Bible is a book about the present and not about the future life, but we insisted that it taught about both the present and the future. I shall now continue my affirmative argu- ments. The Greek words, most usually trans- lated eternal, everhisting, forever, and forever nnd forever, in the scriptures, are idmi and nionios, the former a noun, and the latter an adjective. Thes6 words are compounded of the two words nei and on, the first signifying ahvayti or ever, and the second, being. By com- bining these two words we have aion, always Iieing. This my opponent can deny only at the peril of his reputation for scholarship, or honesty, or both. I presume he will not deny it. In Grove's Greek Dictionary we find this word aion defined as follows : aion, (from aei ever, and on being), eternity ; an age ; life ; duration or continuance of time ; a period ; a revolution of ages ; a disx^ensation of provi- dence ; this world or life ; the world or life to come. Aionios, eternal, immortal, perpetual. I now propose to show that the use of these Greek Avords in the New Testament indi- cates that the inspired writers regarded them ^4 deliate on Uuiversalism. 259 as the words best adapted to express endless duration. It is an established law of phi- lology, the correctness of which is universally admitted, that a word must be taken in its literal sense unless the context imperiously demands a different meaning. Aion always designates an indefinite, unlimited time when it is employed merely for the purpose of desig- nating futurity. I shall now refer you to a few places where these words are found in the original, and where endless futurity is neces- sarily expressed. 1 Tim. i. 16, 17. In this passage aion is translated ererlasting to de- scribe the life of the righteous, and eternal to describe the existence of God. In these two instances it means endless duration. (We then read the following : Rom. i. 25 ; Rom. ix. 5 ; Rom. xi. .36 ; Rom. xvi. 27 ; 2 Cor. xi. 31 ; 1 Pet. i. 2.5 ; 2 Pet. iii. 18 ; Eph. iii. 21 ; Gal. i. 5 ; Phil. iv. 20 ; 1 Tim. i. 17 ; 2 Tim. iv. 18.) Aion in these passages is translated foreFe/-, /o;-- erer 372(7 erer, and as these apioly to the exis- tence of the Deity there can be no doubt but that endless duration is meant. My seventh argument is that where the word aion is translated everlasting, forever and eternal, in describing the future life and hap- piness of the righteous, they are declared to possess endless life. Life in its lowest and most common signification means natural and 260 A dehate on Universalism, temporal life. In a secondary and higher sense it signifies morallj^ spiritual life. Ever- lasting or eternal life must signify the perpet- uation, or endless continnence in heaven, of the spiritual life of love and holiness which is commenced in this life. This life implies communion and fellowship with God (1 John i. 3) ; the witness of our acceptance with God (Rom. viii. 16) ; the love of God in the heart (Rom. V. 5) ; it is enjoyed in this world (John V. 24) : it is to continue into the next (Rom. vi. 22). I now invite attention to Daniel xii. 2. It is here declared that those who are raised to everlasting life are those who sleep in the the dust of the earth. The phrase, "dust of the earth," is not used in a figurative sense anywhere ill the Bible. "Dnst" and "earth" are sometimes used figuratively, but "dust of the earth," xeveu ! This proves the resur- rection of the body, and that some will be raised to endless life. As further proof that the righteous will possess eternal life in the world to come I quote Mark x. 'SO. That the body, as well as the sinrit or soul, vv^iil have endless life in the world to come I prove by Luke XX. 30, 3G. It is here said that they cannot die any more, wliich shows tliey did die once. Air. Ballard will not say that the spirit dies, and as we have already proved that it is the body that dies when the spirit A debate on Cuirerxdlis?}), 261 separates from it, it follows that the bodies of the Adamic race will be finally raised to end- less life. To prove it is the just only who are to be accounted worthy to obtain that world, I read Luke xx. 35. I now read Acts xxiv. ifi to prove that all will not be just at the resur- rection. The proof thus adduced may be summed up as follows ; 1. Some will be accounted worthy to ob- tain the world to come and will receive eternal life at the resurrection of the dead, and these are described as the just. .2. Some will not be accounted worthy to obtain that world and are described as the unjust. 3. It follows that some of the dead will be raised to endless life. Owing to the great length of this discus- sion we have concluded to condense our articles and give only the principal arguments with- out regard to the order of the speeches. Hav- ing proved the resurrection of the body, and that some will be raised to endless life, we proceeded to prove the endless punishment of the tinally impe::itent and wicked. Our first argument on this part of the proposition was based on the nature of the divine law. The Jaw of God, which is the great law of right, is, like himself, perfect, and unchangeable-, and 262 J debate on Universalimi. eternal, and is a perfect transcript of the divine mind. It is holy, just and good, being the embodiment of God's perfection, goodness, holiness and wisdom. As it relates to his created dependencies, it is the outward and tangible expression of his own perfecl mind and will. What the moral law of God is now, it always has been, and always n-iU he. It is as enduring as his throne and government, and as unchangeable as his character. What it claims now it always will claim. This law as a rule of action, must necessarilj^ embrace the penalty of transgression. The i^enaXtj 'is a sanction eternal as the law. There can be no such thing as a law without a penalty, and as God's moral law is never repealed, its penalty must be endless. This law knows nothing of mercy, and makes no provision for the relief of those who transgress it and incur its penalty. There is no provision in the law whereby the offender can be Justified or cleansed of his guilt. Our next argument was based on the moral turpitude of sin. Sin derives its moral turpi- tude from the nature of the obligations violated, and the evil at which it aims. Infinite obliga- tions rest upon us to love and serve that God whose character is infinite. An offence com- mitted against such a Being is necessarily in- finite, as it is the violation of infinite obliga- A debate on Unu'ersalifSDi 20r5 tions to love and serve him. The evil at which sin aims shows it to be the direct opposite of holiness. If holiness be an inhnite good, sin is an infinite evil. If endless holiness would be an infinite good to any intelligent being, endless sin is an infinite evil, because sin dis- ])laces holiness. Hence, the main points which concur in fixing the moral turpitude of sin are : it is the transgression of an infinite law, the violation of infinite obligation committed against the authority and goodness of an infi- nite Being, and displaces and opposes infinite good. Sin is, therefore, in its nature, design, and results, an Infinite evil. Our next argument was founded on the scriptural contrast between the righteous and wicked. That there is a contrast in this life between these two classes we presume will not be denied. The divine record says, "The Lord is angry with the wicked every day" (Ps. vii. 11), while he "loves the righteous" (Ps. cxlvi. 8). This contrast is as $trongly marked at death as the following passages show : Ps. xxxvii. 37 compared with Job. xsvii. 20-22 ; Ps. cxvi. 15 compared with Prov. xi. 7 ; Prov. xiv. 32, "The righteous hath hope in his death," compared with Prov. xiv. 32, "The wicked is driven away in his wickedness.;" Num. xxiii.lU compared with 2 Pet. ii. 12 ; and Luke xvi.22 compared with Luke xvi.23. These 264 .'I debate on Univermlism. passages prove that the wicked leave the world the subjects of God's manifest displeasure, in the enmity and strength of unholy passions, with all the guilt of a corrupt and unholy life. On the principle of analogy the contrast which' exists at death will continue to exist after death unless there be an entire extinction of being or consciousness. Temporal death, be- ing only a dissolution of the body, cannot affect the indissoluble nature of man in which moral character inheres. As moral happiness arises OTit of moral character, temporal or corporeal death cannot affect it. The wicked man, dying in the full strength of moral depravity, carries that de- pravity with him into the future state, and as it has placed him in contrast to the righteous in this life, as to character and happiness, so it does in that state which immediately follows death. No moral change can be shown to occur between death and the resurrection, and the resurrection being a physical and not a moral change, it follows that the same contrast that exists between the righteous and the wicked at death will exist after the resurrec- tion. This point is clearly and forcibly settled by the scriptures. A condition of happiness and reward is promised to the just which is not promised to the wicked. Luke xiv. 13, 14. This shows there will be a resurrection pecu- ^4 debate on Universalism. '265 )iar to the jast, distinguisli<\l from the resur- rection of the unjust by blessings promised to the Just. We read Heb. xi. 35 to x)rove there would be a better resurrection ; that is, a res- urrection better than another resurrection. In further proof of tbis contrast after the resur- rection we quoted Acts xxiv. 15, John v. 28,29 and Dan. xii. 2. The only passages noticed by Mr. Ballard in the foregoing arguments were the last two. In regard to John v. 28, 29 he argued that the resurrection there mentioned was a coming forth from moral death in sin, and that the word graves was used figuratively. In reply we showed that the Greek word mnemeion there translated graves occurs forty-two times in the New Testament, and is not once used figurati.ve]y. As examples we read Matt, xxvii. 62, 53 ; John xi. 17 ; and John xii. 17. We further argued that if this be figurative, "all that are in their graves." must mean all that are in sin and unbelief. Then, "they that have done good," must mean that they did good while buried in sin. This is a contra- diction of terms equivalent to saying, "They that have done good in doing evil." He quoted Ezek. xxxvii. 12 as a parallel passage, but we insisted tjiat they could not be parallel, because in John v. 28 it is the graves, while in Ezek. xxxvii. 12 it is your graves. 266 » A debate on Unicersalism. 4 In rt^ply to my argument on Dan. xii. 2, lie argued that this had reference to the de- struction of Jerusalem, and was to he under- stood in a figurative sense. To show it was literal and not figurative we read Dan. xii. 8-13, showing that there are features of this lemarkable passage which were sealed up till the time of the end. Daniel was to rest, his body was to sleep in death, and his soul to rest in the paradise of God "till the end be," at which time he is to stand in his lot, accord- ing to his moral character. As Daniel has not yet been raised up to stand in his lor, it fol- lows that the prophesy is not yet fulfilled. On the supposition that it is figurative, we showed that the following would be the true meaning: "And many that sleep, figuratively, in the figurative dust of the hgni'ative eartli, shall figuratively awake, some to everlasting figurative life, and some to figurative shame, and everlasting figurative contempt." Such an interpretation is contradictoi'y to reason and common sense. This passagf- can be ex- plained away only by the artful tricks of sophistry. Having proved the contrast between the righteous and the wicked after the resurrec- tion, our next argument was based on the doc- trine of a future and general judgment. To show that such a judgment is taught in the ■ A debate on Universalisin. '^07 scriptures we yij^esented the following proposi- tions and proofs : 1. It is represented as a jndgment vo come. ^Acts xxiv, 2o ; Rom. ii. 6-16 ; 2 Tim. iv. 8 ; Rom. xiv. 10 ; 2 Per. ii. 9. 2. As God is said to be judge ot the quick and the dead, this judgment is to take place after death. 2 Tim. iv. 1 ; Heb. vi. 1, 2 ; Heb. ix. 27. 3. This day of judgment was said to be appointed. Acts. xvii. 31. This shows that Grod has given the judgment a definite locality, a point that distinguishes it from all other acts of divine administration. Our next argument was based upon the fact that there is revealed in the scriptures a place of future punishment in the future state. The terms used to designate the place of future punishment are sheoL hades, gehanna, and tar- tarus. Shoe], a Hebrew word, corresponding to the Greek word hades. That these two words were sometimes used to designate the grave and death we frankly admitted, but we proposed to prove that they were also em- ployed to represent a place of future x^i^mish- ment. Grove's Greek Dictionary deiines hades as the invisible world of spirits, the unseen jdace of the^dead generally, but commonly a place of torment, the abode of the damned, hell, death. This is go.od authority but the 368 A debate on Universalism. Bible is better, and we now proceed to show by that infallible book that this word is thus used. Ps. ix. 17 ["The wicked shall be turned into hell (sheol), and all the nations that for- get God"] ; Prcv. XV. 24; Prov. v. 15. The word hades is translated hell in Matt. xi. 23. This did not take place in this life for two leasons : 1. The city of Sodom as to its temporal destruction had already been judged and punished. 2. The destruction of Sodom was to be more tolerable than that of Capei'- naum which could not be if it had been tem- poral. The obvious meaning of the passage is that in the decision of the great day of judg- ment, the people of Capernaum would be deemed more guilty, and deserving of greater punishoient than those of Sodom. This is referred to in Jude 6, 7, where It is said that "Sodom and Gomorrah, and the cities about them in like manner, giving themselves over to fornication, and going after strange llesh, •dVv set forth for an example, suffering the vengeance of eternal fire." We next read Luke xvi. 22, 23. We predicted that our opponent would call this a parable, but argued that it could make no difference as to the argument, for a parable is what occurs, as Christ never used a parable that was not a fact, so it proves a place of future punishment after death. We then referred to Rev. xx. 13-15 A debate on C>iirersaIiK//i, 2*}'J and showed that an imixntant distinction is here made between death or tlie state of the body, and hell the state of the soul. Death delivers up its dead ; that is, the bodies are brought up from death by I he resurrection. Hell delivers up its dead ; that is, the place where the souls of wicked men have remained, deliver up those souls to be reunited with the l)odies. Thus death and hell (body and soul) shall be cast into the lake of fire, which is the second death. Mr. Ballard devoted quite a good deal of his time during this part of the debate in read- ing from ancient authors to prove that the Greeks used different terms to express end- less duration from those used in the scriptures to designate the punishment of the wicl-^ed. He argued that all punishment was for the re- formation of the punished, and that we reap where we sow. As we sow here to the flesh he said we would reap here. He showed that jieople were punished in this life by quoting Rom. xiv. 2'S. John iii. 18-19, 2 Tim. iv. 1, Ps. xix. 8-11, Isa. xliii. '-i, Ps. Ixxxix. '.il-'3'3, 1 X'72 A dchaic an Universalis))'/. The Grreek word gehcnnn is the word most frequent]}' employed iD the New Testament t designate a place of future punishment. I am aware that this term originally signified the valley of Hinnom, a place near the city of Jerusalem where children were cruelly sacri- ficed by fire to Moloch, the idol of the Amor- ites ; afterward held in abomination, and used to cast carcasses of dead animals and malefac- tors, which were consumed by fire that was constantly kept burning. As in process of time this place came to be considered as an emblem of hell, the T\^vt\e gelienna is frequently used in the New Testament to designate a place of punishment reserved for the wicked in a future state. In fact it is used only in that sense. In Liddle & Scott's Lexicon it is defined as a j)lm-e of everlasting punishment. Iiell-tire, liell. In Grove's Greek Dictionary it is defined hell, hell-tire, torments of hell. It is translated hell in Matt, xxiii. 33. "Ye ser- vients, ye generation of vipers, how can ye escape the damnation of hell." The term "damnation of hell" is from the Greek phrase kriseos tes gehennes. Krisis means judgment, i-ondemnntion, final punish]))ent. This passage teaches that the place where this final punish- ment is to be infiicted is called hell or gehenna. I now read Luke xii. 4, 5 and Matt. x. 28. The latter passage teaches that the soul is not A clebafr on l.'nii:er.^aUf:m. 273 killed by killing the body ; that tbe hell here mentioned is entered after death ; that it is not the grave, for those who kill the body have power to bury the dead ; and that it is not the valley of Hinnom, for those who killed the body had power to cast it into that valley. These two parallel passages plainly teach that it is God who will cast sonl and body into hell, and that this will be done after death. There- fore thei'e is revealed to ns in the scriptures a place of punishment in the future world. The same conclusion is reached by Ihe following process of reasoning : 1. Christ used this word hell or gehenna without any appli- cation or without any design and meaning whatever : or 2. He used it without any honesty, intending only to frighten them with literal burning in the valley of the son of Hinnom, an affliction they must have known they were absolutely in no danger of : or 8. He intended to reveal to them the fact that the Tingodly would be consigned to a place of punishment in the future world. No one can for a moment entertain the first two supposi- tions. We are compelled to adopt the last, therefore, or violate every principle of reason and consistency. Moveover, it is well known that the Jews at this time believed in a place of future pun- ishment, and as they used ttiis term in that 274 A debate on Unircrxalisin. way themselves, they must have so understood Christ. Their use of this term must have been Icnown to Christ, and if they had been in error he certainly would have corrected them, but so far from this he used the term the same way himself. He would not have done this had he not intended to confirm their views and press upon them witli additional forcp the same truth. It does seem to me that all who entertain the least regard for honesty and con- sistency will be compelled to accept the (Xiu- clusion that Christ did teach that there is in the future state a place of ])anishment to which the linally wicked and impenitent will be consigned. Another fact I now desire to establish is, that the scriptures represent the wicked as sent away or doomed to punishment at the same time that the righteous are blessed with future felicity. Matt. xiii. 40-48. '2. Thes. i. (J-10. I am aware that the latter passage is generally explained by Universalists as appl}'- ing to the destruction of Jerusalem. What sense can there be in using such language, with that meaning, to inhabitants of a Gentile city, that could not be affected by the destruc- tion of Jerusalem '. I leave this question to be answered by the wise and sagacious. Surely such applications of God's word are too absurd to merit a serious consideration. A debate on Uxiversalism. 275 I now ipvite j'our attention to Rom. ii. 5-9. This teaches that eternal life will be rendered to some, but to others will be rendered indio-- UHtioii. wrath, tribul.-itioii, and ano-uisli, and this will be done at tlie same time as the 16th verse shows. Surely no one would be so blindly inconsistent as to apply this to the city of Jerusalem. In reply to our question, "Does punish- ment extend into the future world V Mr. Bal- lard said that, as we had said there was no Bible authority for saying that any sin would be committed in the future world, there was no Bible authority for saying that there would be any punishment in the future world. He denied that there is to be a daj' of judgment, and asked if it will be a day of twenty-four hcturs. He argued that as no such day is mentioned in the 15th chapter of 1 Cor., it is conclusive evidence that there will not be such a day. He said that we had a number of "hells," as we had referred to a number of Greek words as referring to a place of punish- ment. He said the word geJmnnn was used only twelve times, and was not used by any exce];)t Jesus and James, and argued that if that word referred to a place of future punish- ment all the sacred writers would have used it. He said that Paul, whose mission was to ;276 A delate on Unirersidis/ii. preach the gospel to the Gentiles, did uot refer to such a place in his writings. We expressed ourselves as being highly gratified that he had at last taken his p)osition in regard to the extent of punishment, and had told us that he believed it is confined to this world. We then asked him to tell us how the sinner is punished, whether the pun- ishment is inflicted upon the conscience, or physical body, or both. As he had asserted that all })nnishment was to reform the pun- ished, we asked him to prove that all are re- formed by the punishment inflicted here. We showed that the fact of the day of judgment not being mentioned in 1 Cor. xv., was no ])roof there was no such day, as it is said else- where that God has a])poiuted a day in which he would judge the world. Proceeding with our affirmativea rguments we spoke as follows : Having proved that there is a place of punishment in the future world, and that the wicked will be consigned to that place at the same time that the righteous are blessed with endless felicity, I now present my last argument on this i>roposition ; viz, The future punishment of the wicked is represented as their end, their portion, and ETERNAL. First, I proi)ose to show that their pun- ishment will be their end. In 1 Peter iv. 17, A debate on tJiiiverscilisin. 277 the question is aslced, "Wiiat shall the end be of rliem that obey not the gospel of God?" David learned their end. "When I thought to know this, it was too painful for me ; until I went into the sanctuary of God ; then under- stood I their enil. Surely thou didst set them in slippery places : Thou castedst them down to destruction." This shows the end of the tinally wicked and impenitent to be death. N'o wonder Balaam said in poetic strain, in view of the blessed end of the righteous, "Let me die the death of the righteous, and lei my last end be like his." If Universalism were . true there would be no difference between the end of the most saintly man and the most ungodl,v sinner, and it would have been as well for Balaam to die the death of the latter as tne former, for the end would have been the same ! I now ask your attention to Rom. vi, 21, 22. "What fruit had ye in those things whereof ye are now ashamed ! for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness and the end everlasting life." Death is here placed in antithesis to everlasting life, and it cannot re- fer to mere temporal death, as such is the end of the most godly as well as the most ungodly. It shows, therefore, that the end of a sinful life persistently followed here is a state of 35 278 A debate on Universahsm. deatli in antitliesis to everlasting life. Ac- conling to Universalisii) sin leads to punish- ment, and punishment leach to life ! To teach that doctrine Panl should liave said, the end of thosr thing.-i is life ! I now I'ead Phil. iii. IS, 19. "For manj' walls., of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ ; whose end is distiuctiony Universal is-m says, "0, no ; their end is not destruction. They will only suffei- destruction temporarily, but their end will be eternal life !" I pity the one who is s.o blind that he cannot see that such is a plain contradiction of God's woi'd. But we have still more on this point, lleb. vi. '/-9. "For the earth which drinketh in the rain that Cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, received blessings from God : but tijat which beai'eth thorns and briers are rejected, and is nigh un- to cursing : wliose end is to be burned. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." While the inspired writer represents some as bearing thorns and briers, and asserts that their end is to be burn- ed, he was persuaded better things of others , but Universalism teaches that it will not be the end of any to be burned, and that all shall A debate on L'liirersaJism. V79 finally enjoy the "tlnn.n-s that accompany sal- vation !" What do yoii say Mr. Ballaixll Will the statt- of bai-ninij he the end of any? Tf yon say it will not, yon contradict God's word. If yuu say it will, yoii yield the lield to me and admit yonr defeat. If yon say nothing abont it, the audience will know yon dai'e not try to meet the aigument ! As a second step in this argument I in- tend to prove that the punishment of the wick- ed is I heir /)07-f/o7). One's i)ortion is the })art assigned him in the final settlement of an es- tate. Ps. xi. ti. "Upon the wicked he shall I'eign snares fire and brimstone, and an hor- rible tempest : this shall be the portion of their cup." It is not said in the Bible any- where that the jiortion of the wicked will be salvation or everlasting life. This argument will never be answered. As the third and final step I propose to prove that the punishment of the wicked will be endless. Mj' first proof is Matt. xxv. 41, 42. ■•Then shall he also say to them on the left hand, Depart from me, ye cursed, into ever- lasting fire, prepared for the devil and his angels. And these shall go away into everlast- ing piinishine'iit : but the righteous into life eter- nal.'' It is here taught, as plainly as language (^an teach any thing, that some will be banished into everlasting fire, iu which banishment 280 A delate on L'nitcntahsm. they will go away into evevhisting punishment. The Greek adjective aionins, here rendered everlasting, expresses the duration of punish- ment, and is rendered eternal when applied to the life of the righteous. It follows that, if eternal life into which the righteous are said to go signifies endless life, everlasting punislnnent into which the wicked are said to go signifies endless punisliment I The words eternal, everlast- ingand forever are nsed to signify the eternity or endless being of God, with all his glory and power ; the eternal existence of the Holy Ghost ; the redemption of Jesus Christ ; the habitation, inheritance, glory, happiness, and endless life of the righteous in heaven. The wisdom of God in selecting and applying terms to the condition of man in the future world is above all human criticism. It is blas- phemy to say he has not used proper terms to express the duration of the joy and happiness of the righteous. Now as the same wisdom has applied the very same terms to express the duration of punishment of the wicked, we should bow in humble submission to divine authorit}', and not presume to doubt its cor- rectness. Let us notice a few passages. Mark. iii. 29 : "But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation." If there is no A debate on Uruverfleasiji-e and/voirerof God. He read as proof Acis xvii. 22-28, and argued that all ai-e the offspring of God. He then read Eph. i. 9-10, and argued that the purpose of God is to finally "gather together in one all things in Ghrist," meaning all the human family. From 1 Tim. ii. 4, he argued that God will have all men, the entire human family, to be saved. As fiithei' proof of God's sovereignty he read Isa. xiv. 24, Dan. iv. 35, Isa. xlvi. 9-14, Prov. xix. 31, Job xxiii. 13, Eph. i. 11, and Prov. xix. 9. He quoted Prov. xxi. 1, "The kings heart is in the hand of the A debate on L'uivcr!oc7r is here under consideration. If it be granted that Paul is speaking of the resurrection of all men, it does not follow that all will be made finally holy and happy, for the resurrection of the bodj^ cannot affect the state of the soul. 2. But tiie context shows conclusively that the resurrec- tion here spoken of is limited to the righteous. In this chapter Paul speaks of the first and last Adam, and teaches that as all connected with the first Adam die in consequence of his fall, so all connected with Christ, the last Adam, attain to the resurrection of the just. Such is evidently the meaning, for the apostle immediately exjjlains, "But every man in his own order : Christ the hrst fruits ; afterwards they that are Christ's at his coming." It only remains for me to j)rove that all are not Christ's. Gal. v. 24, "And they that are V.)0 A debate on I'niversa'litm. Christ's have crucified tbe fiesli with the affec- tions and lusts," Rom. vii'. 9. "Ni-w if any Jiian have not: the Spirit of Christ he is none of liis." These passages teach that some are Christ's while others are not his. Since ail are not Christ's, and Paul is speaking of those only who are Christ's, it follows that he does not here speak of all mankind, but oT those only who will be Christ's at his coming. The teaciiing of this passage is, therefore, that as in Adam all those who are his die, even so in Christ shall all those who are his be made alive. Paul does not intimate that all that die in Adam are to be raised to incorruption, glory, honor, immortality, power, and victoiy, and possess the spiritual body and the image of the heavenly. He refers only to Christians for he says, "And as we have borne the image of the earthy, we shall also. bear the image of the heavenly." In the pronoun we Paul includes himself as the wiiter with those addressed. But he is not addressing the entire .world, for he says in the next verse, "Now this I say, brethren.''' Also in the 58th verse he says, "Therefore, my beloved brethren, be ye steadfast." It is the brethren^ therefore, or those who are Christ's at his coming, that will be made alive in Christ, and bear the image of the heavenly. A debate on Untversalisiii. 2^1 In reply to Mr. B's. argument on the uni-, versal fatherhood of G(jd, we reasoned : 1. If God is the father of all mankind be- cause he created them, he is as mnractice and enjoyment of sin, yet in the end he will be made holy and happy. Srllogisiii — 1. Any system of religious doctrine that is loved and cherished by wicked hearts is false in its character, dishonoring to (xod, and dangerous to the souls of men. 2. The doctrine asserted by this i^ropo- sition is loved and cherished by wicked hearts. 3. Therefore the doctrine of this propo- sition is false in its nature, dishonoring to God, and dangerous to the souls of men. 111. My third argument is founded upon the unpardonable sin. Matt. xii. 31, 32 ; Mark iii. 29. Srllogisin — 1. No one can be finally holy and happy without forgiveness. 2. Those who blaspheiue against the Holy Ghost will never have forgiveness. 3. Therefore some will not be finally holy and happy. A dckife OH Uiuversdlisni. 301 The Saviour says some are in danger of eternal damnation. He would not have said this if there were no eternal damnation. Therefore when he said some Avere in danger of eternal damnation he taught there is eter- nal damnation, SrUogisni—l. A proposition that clearly implies that there is no eternal damnation con- tradicts the Saviour and is false. 2. This proposition clearly implies that there is no eternal damnation and contradicts the Saviour. 3. Therefore this proposition is false. ly. My next negative argument is that Christ taught that those who die in their sins cannot come to him. John viii. 21. This pas- sage teaches that some will "die in their sins," and that those who die in their sins connot go after they die where Christ went after his death. It will admit of no other interpreta- tion. This argument is unanswerable, and proves that the proposition affirmed by Mr. B. is false. (In Mr. B's. effort to cover up this argument he said that all men die in their sins. In our reply we showed that if what he and Christ said are both true universal damnation will take place. Syllogism — 1. Christ said that those who die in their sins cannot go where he went. 3a 30'^ A debate on Univermhfun. 2. Mr. B. said that all die in their sins. 3. Therefore none will go where Christ went.) Mr. Ballard repeatedly asserted that men are pnnished in this life as much as they deserve to be, that all punishment was for the reform- ation of the punished, that God predestinated all evil, and controlled and directed sinners in the commission of sin, so that no one ever does anything contrary to his will. The essential steps to a glorified state, according to his the- ory, are, 1st, Sin ; 2nd, Punishment; 3rd, Re- formation ; 4th, Holiness ; 6th, Happiness. We showed that the punishments of the Antediluvians by the flood, and the Sodomites by fire, were not reformatory, and that those who were drowned and burned were not pun- ished as much as Noah and Lot, for they were taken up to heaven while the righteous were lelt to suffer here. We read a poem which forcibly presents this argument. We give it to our readers with one more argument. "Thus Pliaraoh and his mighty hosts Had God-like honors given : A pleasant breeze brought them with ease And took them safe to heaven ! So all the tilthy Sodomites, When God bade Lot retire, Went in a trice to paradise, On rapid wings of tire ! A deiafe on Unirersalifim. 303 Likewise the guilty Canaanites, To Joshua's sword were given : The sun stood still that he might kill And pack them off to heaven ! God saw those villians W'ere too bad To own that fruitful land ; He therefore took the rascals up To dwell at his right band ! The men who lived before the flood "Were made to feel the rod ; They miss'd the ark, but, like a lark, Were washed right up to God ! But Koah he, because you see. Much grace to him was given ; Was forced to toil, and till the soil, And w ork his way to heaven ! The wicked Jews, who did refuse, The Lord's commands to do : Were hurried stiaight to heaven's gate. By Titus and his crew ! How happy is the sinner's state. When he from earth is driven ; He knows it is his certain fate 1 o go direct to heaven ! There's Judas too, another Jew, Whom some suppose accurs'd; Yet with a cord he beat his Lord, And got to heaven first !" Y. I base my next argument on the fol- lowing reasonable conclusion : — In as much as many sinners continue sinful and miserable during their whole life, we have strong reason to believe they woitld continue so were their 304 A dehafe on Universalism, earthly existence protracted to a much greater length. More than this : Were their earthly existence to be eternal, instead of being re- moved from this to another state to spend eter- nity, we have the conclusion forced npon us from analogy that they would continue sin- ful and miserable a// ;/3i}jiY(z?/j. Facts connect- ed with the history of the antediluvains, when the life of man was continued to little less than one hundred years, go to establish this conclusion. The existence of human depravity, I pre- sume, will not be disputed. It is natural for this depravity to become more inveterate the longer it is cherished, and increase its fruits with greater and greater facility in a con- stantly increasing ratio. A tide of corruption rushes on against numerous and powerful legal and moral checks and restraints. Now, as men are in a state of depravity, it follows they are not saved — they are under condemna- tion and death. Hence as long as they remain depraved they remain condemned and lost to real virtue and happiness. The bare fact that such a state exists is positive proof that it will continue unless there be positive evidence that some power external to itself is employed to bring it to an end. Depravity left to the operation of its own laws will perpetuate its own existence ad infinitum. It shuts out moral A (Mafc on i/niversalism. 305 light and love of virtue from the mind and promotes a love for sinful indulgences. Hence the Bible says, "Men love darkness rather than light, because their deeds are evil," and "They will not come to the light lest their cTeeds should be reproved." We are told of a class of sinners who are willingly ignorant : they hate light to such an extent and deprav- ity has such a strong hold on them that they "do not like to retain God in their knowledge." Si^cb a state is a pledge that it will continue unless removed by a superior power. There is no fact more potent and clear to the human mind than the fact that punishment cannot remove depravity. If we consider punishment in the sense of arising directly out of a sinful course, we must admit it to be a natural con- sequence or effect of sin. Hence punishment in this sense cannot remove depravity because an effect can never destroy its cause. If we consider it in the sense of the positive iniiic- tion of a penalty for sin, it cannot destroy sin or dei:)ravity, because it is its object to pre- serve the honor and stability of government. Punishment can never destroy a single inherent disposition of evil. We have abundant proof of this fact in the practical and moral results of the systems of i)unishments established among men, and in the fact that thousands persevere and die in sin, though they are sub- 30G A debate on Universahtlease, for the bur- den of proof rests upon you, and nothing JRemoval to Virginia, 307 short of positive i^roof and actnal demonstra- tion will answer the inquiring minds of this audience or satisfy my mind. Let my op- ponent prove that there will be a change in the state of such as I have described after they leave this world, and that punishment will produce this cliange. Whenever he does this I promise to admit my defeat and embrace his doctrine. We have given only live of our arguments against this position, not one of wliicn was there any attempt made to answer. While we could not give Mr. Ballard's arguments in full, we have given the main lines followed by him in his attempt to sustain his doctrine. CHAPTER XXXII. REMOVAL TO VIRGINIA. After I had arranged to leave my native state and locate in Virginia I found myself confronted by the much dreaded task of re- signing the pastoral care of my four churches. The third Saturday in May, 1898, the next 308 ^-1 debute on Univermlisin. Saturday after my return from my Virginia tour, I went to the meeting at Mt. Zion. Tiiere was a good attendance of the membership. With a heavy heart I offered my resignation, which was not acted upon by the church that day, but was deferred at the request of one of the deacons, Brother R. J. Poster. On San- day the audience was large and there was much weeping as the dear ones bid me fare- well. On the fourth Saturday I went to Salem church. My resignation was accepted by that church, with expressions of the deepest regret, and Eld. J. M. Thompson was called. On Sunday, after preaching my farewell sermon, two sisters came forwaixl and requested bap- tism at my hand. One was a yonng sister and the other was middle-aged. The young sister, Emma Myers, had obtained a hope only three months before. The other sister said she had wanted to join that church for some five years, and she felt she could not let me leave witli- out baptizing her. I bajjtized the two after services, and bid farewell to the weeping ones on the bank of the stream. Sister Myers soon passed av/ay with consumption, and I never saw her any more. The following week I held tlie debate with the Universalist. I returned home on Saturday, the first Saturday in June. On Sun- Removal to Virginiii, 309 day I attended Abener's Creek church, where I held two services. The audience thei'e was very large. Weeping could be seen all over the house as the parting hand was taken. I visited Danville and Mt. Pleasant churches in the following week. On Friday afternoon, on my way home from Mt. Pleasant, I called to see Brother George Arnold, who I had heard was very low- and not expected to live. I found him in a dying condition, and remained till he passed away. I was requested to preach his funeral next morning and as I had to return home that evening a conveyance was sent ^\'ith me to bring me back. I rode there Saturday morning, preached his funeral, and returned to Mt. Tabor, my home church, where I preached at four o'clock. I thus rode thirty- two miles that day and preached two sermons. Two services were held on Sunday, at the last of which the part- ing hand was taken. During this sad ordeal a young sister presented herself for meimber- ship. I announced that I would preach there at four o'clock the next day and baptize her. The following morning. Brother Billie Smith took his team and wagon and went with me to Lebanon to get boxes in which to put my house-hold goods. It was twelve miles to Lebanon. We arived at the church at four o'clock, and after I preached we repaired to 39 310 Jlemoval to Virginia. the water, wliere another sister was received. I baptized the two. I then talked for some minutes while tears liowed from every eye. Again we took the })arting hand. The next day we packed our things. In the afternoon while we were busy at this task, a great crowd of brethren and sisters came in carriages and buggies. We sang and talked and wept to- gether, and again bade each other good by. The next morning, Wednesdaj', Sister Schenck, wife of Levi Schenck, drove up to Brother Smith's, where we were stopping, and told me that her daughter, who was very ill, wanted to hear me preach once more. So I agreed to hold service at her home on Thurs- day morning. It was also suggested that the word be given out that I would preach at Mt. Tabor that night, to which I agreed. The brethren came with teams and wagons that morning, and we hauled my goods to Zions- ville and loaded them in a car. It was seven miles to Zionsville. I preached at Mt. Tabor that night, and a brother joined, the husband of the sister who was received and baptized on Monday. I preached at Sister Schenck's the next morning and baptized the brother, bidding- adieu once more to the members of Mt. Tabor church on the bank, of the stream. Brother William Symmonds, who lived ten miles west of Indianapolis, came with his Bciiwuul Id Virginia. 311 wagon and sitrray to convey ns to liis home. After taking dinner at Brother Billy Smith's we took our leave of him and his dear family and went home with Brother Symnionds. The next morning (Friday) he conveyed me to Indianapolis where I took the train lor Colum- bus, Ohio. Changing cars there, I went to Morrow Co., and attended the Yearly Meet- ing of Mt. Pizgah church. On the following Monday I returned lo Indianapolis, to my son John's, wheie I found mj' family waiting my retnrn. On arriving there I learned that my daughter Alice had decided to marry and not accompany ns to our new home. She was engaged to George Doj^al, a farmer who lived a near neighbor to us, and in my absence he had come to see her and her mind underwent the change. This was a sad stroke to me, but I recognized it as her legitimate right, and so I told her she had my consent and well-wishes. We left her at John's and they were married a few days after by Eld. J. M. Thompson. My family and I left there on Tuesday for Luray, Virginia, where we arrived Wednes- day afternoon. The month preceding our removal to Virginia was one of the busiest in all my life. In addition to all I have men- tioned we sold, in a private way, our stock and farming implements and other things we did not care to take with us. 313 Eemoval to Virginia, I moved the x>riiiting outfit from Stanley to Luray, where I at once entered upon the labor of editing and publishino; Zion's Advo- cate. I accepted the care of the fonr churches that called me, Mt, Carmel (Luray), Hawks- bill, Naked Creek, and Alma. I have now resided at Luray seven years, and have served these four churches continuously during that time. 1 have also made tours into Ohio, Indiana, Illinois, Kentucky, West Virginia, Maryland, Pennsylvania, and North Carolina. I have baptized quite a good many into the fellowship of the four churches I serve , here. In the year 1902 I edited a new hymn and tune book, entitled, "Primitive Baptist Hymn and Tune Book." Eld. E. W. Thomas became an equal partner in this enterprise by furnish- ing the money to have the work plated. It has met with a welcome reception from churches in many of the states. In 1904 I reprinted an old English work entitled, "A Defence of Particular Redemption, bj^ Wra. Rushton." CHAPTER XXXIII. JI Y t'lIILDKEN. I am snre mj^ book would be very incom- plete without an account of the dear children with which the Lord has graciously blessed me. David said, "Lo, children are an heritage of the Lord, and the fruit of the womb is his rev\ard. As arrows are in the hand of a mighty man, so are children of the youth. Happy is the man that hath his quiver full of them." Ps. cxxvii. 8, 4, 5, What a blessed promise is this : "Thy children shall be like olive plants abont thy table. " " ^' Yea, thou shalt see thy children's children, and peace upon Israel !" Ps. cxxviii. 8, (5. God has let me live to experience that wonderful blessing. Ten precious children have come to cheer the hearts of my companion and me, and to strengthen our hands. I have spoken of them all, and have given an account of the death of one sweet babe. The other nine are all still living. James Harvey was the first to join the church. He was received into the full fellow- ship of Mt. Tabor church, in Indiana, in Au- gust, 1897. On the second Saturday in Sep- tember, Clara Belle came before the church and was received. It was my sweet jirivilege to lead these two into the water together the next day and immerse them. It is useless for 314 My rliildren. me to attempt to describe the joys of my heart that day. The marriages of John L. and Alice have been mentioned. It was a hard trial to leave them behind when we moved to Viro-inia. In January and February following onr location my wife and I visited them and the churches in Indiana. John L. came home with us with the intention of locating in Luray if thought advisable. At the March meeting of our church here, he offered himself to the church and was received. We sent for his faujily, and when his wife came I found her in a dis- satisfied state of mind in regard to her church relation. She had joined the party that had separated from us at Mt. Tabor after the divi- sion. So on Saturday before the third Sunday ill April she presented herself to the church and was received. I baptized the two the next day. On Saturday night before the third Sun- day in May, the following month (1899), Iva Mae and Earl united with the church and I baptized them the next day. Again my cup of joy was made to overflow. Oliver L. was man led to Miss Mamie Campbell, of Luray, Va., December 21, 1898. She was a member of the Methodist church. After her marriage she attended our meetings, and soon became deeply interested in the pleaching. She cjuit attending her own church My cTiildren. 315 entirely, and became a regular attendant at