MR. DURANT
OF
SALT LAKE CITY,
"THAT MORMON."
BY BEN. E. RICH.
"God attributes to place No sanctity, if none be thither brought By men who there frequent."—MILTON
SALT LAKE CITY:
GEORGE Q. CANNON & SONS CO.,
PRINTERS.
1893.
PREFACE.
Mormonism is a subject which has been handled by many authors. Some have written in its favor, with prayerful hearts, seeking the guidance of the Holy Spirit as their honest convictions were recorded; while others have declared against the Mormons and the man who was the instrument, in the hands of God, of founding their faith. A few of the latter class have been honest in their attacks, believing, perhaps, that they were doing the Lord's will in opposing it; but the majority have been actuated by hatred in all they have said on the subject.
The author of this work has endeavored to present, in plain and simple words, the faith of the Latter-day Saints, with a desire to aid and interest the young men of Mormondom, who have had no missionary experience, and to fit them to make known their belief to the nations of the earth, should they be called upon for that purpose.
If this book shall benefit them, and give others a better conception of the Latter-day Saints and their religion, the object in publishing it will have been attained.
THE AUTHOR.
OGDEN, February, 1893.
CONTENTS.
THE OLD AND THE NEW.
The Changes In the Sunny South, since the War. Hospitality of the Southerner. His Traits of Character. Politics and Religion. Purpose of the Description.
A NEW ARRIVAL IN THE TOWN.
The Town of Westminster. Harmony Place, the Hotel of the Marshalls. Guests and their social Methods. Mr. Charles Durant, the New Arrival from the West. Introduction to the Family and Visitors.
NEW ACQUAINTANCES AND AN AGREEABLE DISCUSSION.
An Evening on the veranda. A Variety of Subjects Discussed. Politics and Religion. Christian America. Do People Practice their Religious Professions? Priests Addicted to Money-getting rather than to Soul-getting. The Stranger Interested. Proposed Discussion. Search after Truth. A Quotation from the Prayer Book. A Difference Concerning the Godhead. Erroneous Conception of God. Oneness of the Father and the Son. Three Separate Identities, United as One in all Things. Character of Each. A God with Body, Parts and Passions. Mysteries Explained. "Good Night."
GAINING AND LOSING FAVOR.
Entirely at Home. Another Evening on the Veranda. The Reverend, the Stranger, and Churches. The Baptism of Christ. Baptism by Immersion. Necessity of this Ordinance. The Savior's Example. Who are True Christians? Laying on of Hands. The Reverend Retires from the Argument. Continued Discussion. The Gospel and its Necessity. Men must Answer for their own Sins. The Double Effect of the Atonement of Christ. Conditions of Salvation. A Definition of Faith. First Step Alone Is not Sufficient for Salvation. Scripture Explained. Romans, Chapter X. The Stranger's Errand.
FURTHER DISCUSSION OF THE FIRST PRINCIPLES.
The Second Step that should be Taken by the Convert to Christianity. True Repentance, its End and Aim. Forgiveness of Sin, How obtained. Mode, Meaning, and Significance of Baptism. Who are fit Candidates for this Ordinance? Little Children exempt. What shall we do to be saved? The Answer of Paul. The Holy Ghost, How conferred. The Signs Following. Conditions of Salvation named. "Show Me Where True Christians Live." Who is authorized to Baptize? The Need of Authorized Officers. A Sign of the True Church. Teachers must be called of God "The Falling Away" Foretold. Christians turned Heathen, The Gospel to be restored. Prophecies Concerning this Event. The Restoration through Revelation to Man. Promises to the Believer. A Lecture Arranged for.
TRUTH AGAIN DEFEATS FALSEHOOD.
A Pleasant Conversation. Missionary Hymn. Perfect Happiness, True Enjoyment, How Obtained. The Medium Course, Sensible Christianity. The Reverend Once More. His peculiar Surprise. "Are You from Salt Lake City?" The Stranger is a Latter-day Saint, or Mormon. A Discomfited Minister. Some Falsehoods Exposed. The Articles of Faith.
Durant's Experience in Westminster. His Labors. Meeting in the Town Hall. Sincere Congratulations. Fears of a Mob.
THE PROPHET JOSEPH'S STATEMENT.
Once More on the Veranda. Answering Questions. Information from the Right Source. Complete Statement of the Early Rise and Progress of the Church of Jesus Christ of Latter-day Saints, by the Prophet, Joseph Smith. The Book of Mormon. The Testimony of Three Witnesses. And also the Testimony of Eight Witnesses. Concerning the Restoration of the Gospel. Striking Illustration. Departure from Westminster.
THAT MORMON AGAIN.
A New Member of the Marshall Family. Meeting an Esteemed Friend. A Delayed Breakfast. A Promised Return. Anxious to Meet the Missionary. Effect of the Elder's Testimony. Danger of Being converted to Mormonism. An Informal Meeting Place.
THE MISSIONARY'S RETURN.
Once More with his Friends. Experience While Away. Account of a Terrible Mobbing. Peculiar Feelings Attending the Formation of New Friendships. Opportunity to introduce a New Principle. The Doctrine of Pre-Existence. A Beautiful Poem. Proofs from the Scriptures. The Truth is Reasonable. A Walk through the Village. "The World my Home."
A PLEASANT INTERVIEW.
An Evening Gathering. Remarks on the Faith of the Latter-day Saints. What they Believe. A Literal Resurrection. The Teachings of Jesus and the Scriptures on this Subject. Illustrations. Now Accepted Facts were Once Incomprehensible. Great Truths Yet Unrevealed. The story of the Silver Cup. Death-bed Repentance. The Repentant Malefactor did not go to Heaven with the Savior. The Subject explained. Where and What is Paradise? Preaching to Departed Spirits. Baptism for the Dead. The Welding Link Between the Fathers and their Children. Testimony of a Prophecy Fulfilled. Organization of the Church of Christ. The Holy Priesthood. Officers of the Melchisedek and the Aaronic Priesthoods.
A BAPTISM AND A CONVERSATION ON MARRIAGE.
Importance of Baptism. Necessity of Earnest Preparation. Form of the Ordinance Given. Quotations Showing the Gathering to be In Strict Harmony with the Bible. The Marriage Covenant is Eternal. The Union of Adam and Eve. What is meant by Marriage as Ordained of God? Necessity of Authority.
ABOUT THE MORMONS.
A Trip to Utah. Consideration that Led the Mormons to Settle that Territory. The Death of the Prophet Joseph, How it Occurred. Its Effect on the Saints. How Brigham Young Became Leader of the People. The Exodus from Nauvoo. Testimony of Historians. Good by. Off for the West. Arrival in Salt Lake City. A Happy Meeting. A Doctrinal Sermon.
MR. BROWN'S LETTER TO THE MARSHALLS.
The Great West. Along the Chicago, Rock Island & Pacific. By the Denver & Rio Grande over the Rockies. Scenes Along the Line. Over the Wasatch into Utah. Delightful Views. Area, Population and Resources of the Territory. In Salt Lake City. The Tabernacle and the Temple. Ecclesiastical Divisions. Natural Attractions. Education. A Living Faith. Fair Minded People. President Wilford Woodruff. Greetings.
CONCLUSION.
A Word Before we Separate. Important Questions. "What if the Message be True." "Read, Listen, Investigate." "Know this, that Every Soul is Free."
WHAT BRIGHAM YOUNG SAID.
Quotations from the Sermons of President Brigham Young.
MR. DURANT OF SALT LAKE.
CHAPTER I.
THE OLD AND THE NEW.
There are few if any cities or towns of any consequence in the vast territory known to poesy as the Sunny South, that do not speak in every street corner, in almost every building, and even through the individuals themselves, of the wondrous changes wrought by the great civil war. Those who knew that Sunny South before the sanguinary struggle, and have since looked upon it, will most readily appreciate the force of this statement; while those who have not seen it, need only be told that where villages existed then, now thriving towns arise, or bustling municipalities; elegant mansions have supplanted log huts or other indifferent abodes of men; the railway has displaced the stage coach for all time; newspapers abound where before these were almost unknown, and—greatest boon of all—the auction block, whereon human merchandise was publicly vended, exists only as a memory which itself is rapidly vanishing before the pressure of modern progress and a better civilization. In one respect at least, however, there has been little, if any, change, and that is in regard to the best feature of all among the many that are commendable in the true Southerner—the stranger or wayfarer is received with the same unaffected hospitality as of yore, and is at liberty, within reasonable limits, to avail himself of all the conveniences and enjoyments of whatever home he may find himself the guest.
Notwithstanding their hospitality, the people of the South are usually disposed to be suspicious of strangers until well acquainted with them, and they are overly watchful, jealous and even irritable when once a real or fancied cause for vigilance arises. Inheriting traditions and propensities which are inseparable from the climate and the race, they brook no interference with their peculiar views, and anything savoring of intolerance or bigotry concerning a cherished Southernism is summarily suppressed if it can be; apart from this, it matters little what the visitor believes or practices in a general way. In politics they incline largely one way, possibly for the reason that to do otherwise would, as they look upon it, threaten them with the domination of the black race, and this of all things they will not have, no matter by what means it is prevented. In religion they are protestant with heavy leaning towards the Baptist doctrines, not always free from narrowness, yett fairly tolerant—many evincing a willingness to listen, and demanding a right to believe or disbelieve, as their judgment may dictate.
Those who are unacquainted with the situation would be inclined to say at this point. What a grand field for missionary work! And so it is; but the great mistake of supposing that the South is deficient in the matter of Christian endeavor or ecclesiastical institutions, must not be made. Far from that! On the contrary, perhaps religious feeling is more generally diffused, guarded, and defended as herein expressed, than in any other section of the civilized world; but it is not of the kind from which riots and persecutions grow for no other reason than that it is opposed.
There is much else south of the imaginary dividing line of North and South that might be spoken of to interest, but which will not be referred to except incidentally in the succeeding chapters. What we have said is for the purpose of giving only so much of a description of the country and people as is necessary to make our little narrative, the incidents of which are laid there, more easily understood. As this book deals principally with actual occurrences, and people in real life, such a foundation seems to be entirely proper.
CHAPTER II.
A NEW ARRIVAL IN THE TOWN.
A town pleasantly situated in the south-western part of Tennessee, the name of which for the present shall be Westminster, was at the time of which we write one of the most cosmopolitan places imaginable for its size—that is, for a southern town. It contained probably two thousand regular inhabitants, but these were constantly augmented, it being at times a rallying point for tourists from every clime, and the temporary abode of men who, in the aggregate, during a season, came well-nigh representing every shade of opinion, if not every phase of character.
A quiet little hotel, or perhaps it would be better to say a residence, with accommodations for a limited number of guests, was situated near the outskirts, and so pleasant in all respects were the location, surroundings and appointments, that its name, Harmony Place, did not seem at all inappropriate. In two important respects it was unlike any other hostelry in the town—there was no bar, and the guests all had an air of respectability in keeping with the house itself. It was kept by a planter, in ordinary financial circumstances, whose name was Marshall; he was assisted in his duties by a colored roustabout of uncertain ancestry, a circumscribed present, and a future wholly undefined. Mr. Marshall's wife, and daughter Claire, did their part by generously entertaining the visitors. There were at the time of which we write three guests—a lawyer named Brown, who had established himself at Westminster; a doctor calling himself Slocum, who was giving the town a trial with a view to locating in it if the patronage warranted; and a tourist whose name was given as Reverend Fitzallen, and whose object seemed to be the pursuit of health, pleasure and information, and incidentally, the dissemination of the gospel according to his faith. Naturally, with so limited a circle of patrons, each having been there for some length of time, the associations all around were more like those in a family than such as exist between landlord and guests. An evening in the parlor with everybody but the Ethiopian present, the daughter singing to her own accompaniment on the piano, while the doctor turned the music for her, was often enjoyed, and there was rarely if ever a discordant circumstance to mar the serenity of these occasions.
It was early in September, 189—, the most enjoyable part of the year in Westminster. A man, who was readily distinguishable from the town-folk, not only by his strange face but by his attire, and by that indescribable air which appears the more plainly the more a stranger tries to discard or conceal it, made his way leisurely to the gate fronting Harmony Place, and continued his way up the walk leading to the door. He was met by Mrs. Marshall and informed, in response to his inquiry, that he could obtain lodgings there. The colored man took the guest's valise and led the way to a room on the second floor. After washing himself and brushing off the dust from his clothes, the stranger reappeared in the sitting room, and taking up a paper waited the announcement that refreshments were ready, which was not long in coming.
He was somewhat above medium height, well proportioned, not unusually well dressed, but still appeared presentable in good society, and had a countenance which, while not decidedly handsome, was regular and of that caste which attracts attention; his voice was quite pleasant, his natural conversational faculty proved to be good, and he was so well fortified with current facts and all the pleasantries of the day, that before the meal was over he was quite in harmony with the hostess, who was not only happy to answer any question he asked, but look advantage of every opportunity to propound queries for herself. Within an hour from the time of arrival, the new guest seemed to be nearly as well acquainted as if he had been an inmate of the house for a month at least. This ability of rapidly forming acquaintance is very rare; and particularly in the case of travelers, no amount of money or graces can recompense its absence. Those who possess it do not need an extended reference to its usefulness to be made aware thereof, while those who are not in possession of it can never be made fully to understand its value by means of cold type and white paper.
The landlady has learned the name of the latest arrival before the reader has—it is Charles Durant, aged thirty, and he comes from the West—a rather indefinite abiding place to those of us who are residents of, or are familiar with, that division of our country. It is satisfactory, however, to a majority of our eastern and southern brethren who have never placed feet upon the shores of the Missouri, or crossed its waters, and who seem to entertain a vague idea that Westerners all come from one place, and are all alike in most respects.
Later in the day Durant took a stroll through the suburbs of the town, and returning was introduced to Mr. Marshall, to the guests, as they appeared one by one, with all of whom he was soon on the most cordial terms, and finally to the young lady, the sole representative on earth of her devoted parents, who, being twenty years of age, as pretty as a dream, well informed, and altogether attractive, was not likely to bear their name much longer, albeit at this time reveling in "maiden meditation, fancy free."
It was truly an interesting circle and the interest did not abate in the least by reason of the latest arrival.
CHAPTER III.
NEW ACQUAINTANCES AND AN AGREEABLE DISCUSSION.
The evening of the first day that marked the stranger's advent into Westminster saw the entire personnel of Harmony Place on the veranda; the new moon smiled benignly upon them, the evening was cool and the "ripe harvest of the new-mown hay" gave to the air a "sweet and wholesome odor." One subject after another was taken up, discussed and disposed of, or at least laid aside to give way to some other, and in each and all of them our hero (for such we may as well commence to recognize him) took a part, and exhibited a fund of information and an aptitude of presentation which gave him the preference without a contest whenever he chose to speak. This became more and more frequent as the night wore on, for there was no disguising the fact that he was, like the others, already one of the household. If any one of the party wondered what it was that he had come for, how he expected to get it, or how long he was to stay, the conjecture never found expression; for they all experienced so much of general satisfaction in hearing him, and took such genuine pleasure in his word-painting of western scenes and events, that they were all willing to have him stay indefinitely. He was literally chosen as one of their number without opposition, and the mere matters of detail regarding his purposes might be left to the future or be entirely undiscovered; he was now decidedly the architect of his own fortune so far as retaining the good will of that little group was concerned.
The conversation proceeded from point to point until the topics of the quiet gathering assumed more the aspect of an intellectual melange than anything else; the Sepoy rebellion made way for the Dakota blizzard, the signal failure of the first laying of the Atlantic cable was shelved to make place for Webster's artistic destruction of Dr. Parkman, and Cromwell's career of conquests and crimes was followed by a brief discussion of the science and practice of silver mining. (Variety and scope enough, surely!) It must be noticeable that the two subjects which agitate us nationally and sometimes locally more than any others—politics and religion—had so far escaped; they had not, however, been unthought of, and presently the latter was begun by the minister saying:
"Representing to some extent as I do, the church, I am compelled to admit that in the matters of organization, discipline and places of worship, America is thoroughly Christianized. Look at the profusion of church buildings wherever you go. To me such rivalry is gratifying in the extreme, representing as it does the highest type of good citizenship."
"I partially concur with you," said the lawyer, "and yet I belong to no church at all—do not, in fact, endorse Christianity as a department of civilized life."
"Why, how is this?" said Fitzallen, "I thought nearly everybody in this country must be orthodox to some extent at least."
"Not so with me, I assure you," the other replied, "and the strangest part of it is that my 'peculiar views,' as you may call them, are not the result of neglect or indifference, but are rather caused by investigation and the peculiar explanations, or rather lack of explanations, of those who make the dissemination of religious views their calling."
"In other words you are an unbeliever."
"Exactly."
"Not totally, I trust."
"Oh, not necessarily. The creeds which base, or profess to base, their tenets upon the Bible do not, as it appears to me, live up to their professions, and the clergy—meaning no offense whatever—are more addicted to money-getting than to soul-getting. That there may be salvation and a Supreme Judge who provides it is to me simply like the traditional Scotch verdict—not proved."
The stranger from the west was listening to all this with the air of one deeply interested. It was as if an opportunity which he desired, but had not expressed himself concerning, had come, and he was not at all reluctant about replying when questioned as to his own views. It came when the churchman, after announcing his determination to "labor" with the infidel, turned to the new-comer and said:
"I do not know whether you would be for or against me in such a work, but coming from what we of the East are prone to regard as the land where restraints are not severe, I fear you might be disposed to assist him rather than me."
"Well, gentlemen," said Durant, "this topic interests me, and while I and my opinions are unknown to you all, still I will, if agreeable, endeavor to throw some light upon the subject at present, and will seek to do more in that direction hereafter if favored with an opportunity. I am a believer in religion, laying claim to a testimony from above, and still I often find myself opposed by ministers; they are generally the very persons who are foremost in opposing me on every side, strange to say."
"I cannot imagine why this should be the case," said Fitzallen, "if you are as you state, a true believer in Christ and have a testimony of Him."
"It may seem strange to you, at which I do not wonder. But I am afraid I am delaying the work you have planned for Mr. Brown's welfare. If you will permit me to ask a few questions during your conversation with him, I may be able to take a general part in it before it closes, provided, however, that should we differ upon any religious views, it will be in a friendly and pleasant manner."
"Oh, certainly," said the churchman, "I am sure it will be a pleasure to me to have you join in our conversation as you see fit, and I do not doubt that Mr. Brown and the other gentlemen will look upon it in the same way."
The entire party here expressed approval of the proposed discussion, and the lawyer said:
"I have not the slightest objections, and will be glad to have all the light possible thrown upon the different doctrinal points that I do not believe, and mainly because of which I am not at present a member of any Christian church."
"Then, Mr. Brown," said Fitzallen, "let us commence our voyage in search of eternal truth. What particular part of the Christian faith appears to you as being most difficult to understand?"
"I confess there are many. However, let us commence with one of the principles of your belief. I will refer to some of the literature of the Church of England. The first article of religion contained in the Church of England Prayer Book is: 'There is but one living and true God, everlasting; without body, parts or passions; of infinite power, wisdom and goodness; the maker and preserver of all things, both visible and invisible; and in the unity of this Godhead there are three persons of one substance, power and eternity,—the Father, Son and the Holy Ghost.' According to this, then, your belief is that the Father, Son and Holy Ghost are one person, without body, parts or passions."
"You have certainly quoted correctly from the prayer book; I fail to see anything wrong with that. What fault have you to find with it?"
"None whatever if you really believe it, because there does not seem to me much variance in our conclusions if you believe in such a God as this; I can not conceive of a just God who has neither body, parts nor passions. So far as the Bible is concerned, I fail to see from what part of that book you obtain such a conclusion."
"Well, Mr. Brown, using your own language, 'so far as the Bible is concerned,' let us do as Isaiah commands, go 'to the law and to the testimony,' (Isaiah viii: 20) and I will soon convince you that the Bible plainly sets forth the fact that the Father and the Son are one. In fact, Jesus Himself declares that He and His Father are one. (John x: 30.) Is this not true?"
"Excuse me," said Durant, "but is it not more reasonable for us to believe He meant that He and His Father were united in all things as one person?—not that they were actually one and the same identity?"
"Certainly not," said the reverend, "our Savior meant just what He said when He declared that He and His Father were one."
"I must certainly differ from you," said the stranger, "for He also asked His Father to make His disciples one, even as He and the Father were one, as you will see by reference to John xvii: 20 and 21, and by your argument it must have been His wish for those disciples to lose their separate and distinct identities. I am afraid you are not making a very favorable impression on Mr. Brown's mind."
"Stranger," said Mr. Brown, "your view of the case, I must confess, appears to be very reasonable. Looking at it from any other standpoint would not be in accord with sound reason."
"Let me ask," said the preacher, "did not Jesus say, 'He that hath seen me, hath seen the Father?'" (John xiv: 9.)
"Yes," said the westerner, "for as Paul says, 'He was in the express image of His (Father's) person,' (Heb. i: 3), and this being the case Jesus might well give them to understand that when they had seen one they had seen the other. When Jesus went out to pray, He said, 'O, my Father, if it be possible, let this cup pass from me: nevertheless, not as I will but as Thou wilt.' (Matt, xxvi: 39.) Now then, to whom was our Savior praying? Was He asking a favor of Himself?"
"Oh, no; He was then praying to the Holy Spirit."
"Oh, then by such admission you have separated one of the three from Jesus, for in the beginning you declared that the three were one; and now that we have one of the three separated from the others, let us see if we can separate the other two. In order to do this, I refer you to the account of the martyrdom of Stephen. While being stoned to death he looked up to heaven and saw the glory of God, and that Jesus was standing on the right hand of God. (Acts vii: 55.) Would it not be rather difficult for any person to stand on the right hand of himself? And in order to prove further that Jesus is a separate person from the Father, we will examine into the account of His baptism. On coming up out of the water, what was it that lighted upon Him in the form of a dove?" (Matt iii: 16.)
"We are told it was the Spirit of God."
"Exactly! And whose voice was it that spoke from the heavens, saying, 'This is my beloved Son, in whom I am well pleased?' (Matt. iii: 17.) Now, mind you, there was Jesus, who had just been raised from the water, being one person, the Holy Ghost which descended from above and rested upon Him in the form of a dove, making two personages; and does not the idea strike you very forcibly that the voice from heaven belonged to a third person? And then, again, I will draw your attention to—"
The churchman was getting warmed up. Said he: "These are things which we are not expected to understand; and, my young friend, I would advise you to drop such foolish ideas, for—"
"Excuse me. Did you say 'foolish ideas'? Why, my dear sir, we are told in the Bible that, 'This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.' (John xvii: 3.) Therefore, it should be our first duty to find out the character and being of God. You say we are not expected to understand these things, while the Bible says these are what we must understand if we desire eternal life. It also says we can understand the things of man by the spirit of man, but to understand the things of God we must have the Spirit of God; and as you profess to be one of His servants, you are supposed to be in possession of the necessary Spirit to understand the true and living God, also Jesus Christ whom He sent. You say God has no body; did our Savior have one? If so, then His Father had one, for I have just proved by the words of Paul that Christ was in the express image of his person. (Heb. i: 3.) Jesus appeared in the midst of His disciples after His resurrection, with a body of flesh and bones, and called upon His disciples to satisfy themselves on this point by touching Him; for, says He, 'a spirit hath not flesh and bones as ye see me have.' (Luke xxiv: 39.) Then He called for something to eat and He did eat (verses 42, 43), and with this body of flesh and bone He ascended into heaven and stood, as Stephen says, on the right hand of God. (Acts vii: 55.) Now, if He has no body, what became of the one He took away with Him?"
"This is nonsense! You know that God is a spirit, and I think we would better not delve too deeply into matters which we are not permitted to comprehend."
"Pray, listen a while longer, for I have yet more to say in regard to what you call nonsense, although if it be such, I must insist that it is Bible nonsense. You say God is a spirit; does that prove He has no body? We are also told we must worship Him in spirit. Am I to understand from this that we must worship Him without a body? Have you a spirit? Yes. Have you also a body? Yes. Were you made in the image of God, body and spirit? So says the good old Bible. Man was created in the image of God. (Gen. i: 26, 27.) Then God has a body, and, consequently, must have parts. Moses talked with Him face to face, as one man talks with another (Ex. xxxiii: 11), arid he also saw His back parts. He promised (Num. xii: 8) to speak with Moses mouth to mouth. We are told in the fifth chapter of Deuteronomy that He has a hand and arm. The Psalm (cxxxix: 16) tells us He has eyes, and Isaiah (xxx: 27) says he has lips and a tongue. John describes His head, hair and eyes. (Rev. i: 14.) And, as for passions, we are told in the Bible that He has love, wrath, and is a jealous God. Are these not parts and passions? My dear sir, it would appear that all who believe in the scriptures must conclude that they are parts and passions, and that the Creator is a God after whose likeness we are made."
"Well, I had no idea when I commenced this conversation with Mr. Brown that I was to find such an antagonist in yourself. One would naturally come to the conclusion that you had made the Bible a study."
"Thank you, you do me honor. I confess I have as a Christian studied the record; in fact, at a very early age my parents required me to commit and remember a very important verse in that good old book. It is found in the fifth chapter of the gospel according to St. John, being the 39th verse, and reads as follows: Search the scriptures, for in them ye think ye have eternal life: and they are they which testify of me."
"That is certainly proper, but I must again warn you against plunging into mysteries which we cannot understand."
"But Peter tells us that 'no prophecy of the scripture is of any private interpretation' (II. Peter i: 20), and these are the things which we should seek for information upon; for lack of explanation by the ministers upon these points is, to a great extent, the cause of many persons being in Mr. Brown's frame of mind today."
"You are scarcely complimentary, and if your assertion be correct, perhaps it would be better for me to withdraw and leave Mr. Brown in your hands."
"I beg your pardon, my dear sir," said Durant, "I meant not to offend, I assure you, and intended only to be in earnest; I will endeavor to be more careful during the rest of the conversation."
The lawyer, who was decidedly impressed at this juncture, dispelled what might have been a painful silence by saying:
"Well, I declare, things have taken a very peculiar turn, I seem to be out of the fight altogether. But I want to say this, I have heard more that appears to be reasonable from you, Mr. Durant, regarding these matters than ever before in my life, and I must also admit that if my early teaching on religious matters had been as reasonable, I almost believe I might have been a Christian."
As it was getting late Mr. Marshall here "put in a word," saying:
"It is now getting quite late and perhaps all would like to retire; if so, I will conduct you to your rooms."
"No," said Mr. Brown; "we must not go to bed yet a while. I never was religiously interested before in my life, and I wish to listen to further discussion between these two."
The new-comer was more than willing; but being somewhat fatigued himself, and realizing that possibly there might be a sense of weariness in some of the others, he deemed it best not to continue for the time being, although asked to do so. He then made a suggestion, which was unanimously agreed to: that the subject be taken up on the following evening in the same place; and so, with mutual expressions of regard and a kind "good night" all around, the party dispersed for the night.
CHAPTER IV.
GAINING AND LOSING FAVOR.
The western man had not intended to make a stay at the little home hostelry where he was quartered, and where he had became so thoroughly ingratiated all at once. His mission required a frequent "change of base" and constant action; but he realized that nothing was occurring which was so greatly at variance with his general purpose as to materially change it, and that, a nucleus for possible future engagements having been established, he might as well remain where he was until called elsewhere. Already he was on the best of terms with all, even with the "colored citizen," and he was disposed to make himself entirely at home, as all hands were willing to have him do.
The time for the adjourned meeting on the veranda came and not only was a quorum present, but all of the party were there, besides two or three neighbors who had learned something of what was taking place. After a few formalities had been engaged in, the discussion was opened by Durant suggesting to Fitzallen that it was a little singular that two men believing in, and upholding, the same good book should find anything to dispute about; such things did happen, however, and perhaps it was as well, since by free discussion error was eradicated and truth made plain.
The preacher then asked a question which must seem to the reader to have been too long delayed—"May I ask of what church you are a member?"
"Certainly," said the westerner; "but before answering, will you tell me what church edifice that is to the east of us?"
"That is the Wesleyan church."
"And the one a short distance below here?"
"That is the Episcopalian."
"What other churches are there in this place?"
"Oh, there are the Baptist, the Catholic chapel, and the quarters of the Salvation Army, so called."
"Is that all?"
"Yes, I believe so, and I think enough, unless we have omitted naming yours."
"You certainly have, for the church of which I am a member you have failed to mention at all."
"Indeed? And what is it?"
"The Church of Jesus Christ, sir. Don't you think it would be well if He also had a church in your midst?"
"Why, my friend, they all belong to Him."
"Is it possible? I certainly have no recollection of hearing you even mention His name in connection with any of them."
"You may not have heard His name, but they are all, yes, even the parading and noise-making Salvation Army, engaged in His service."
"Then why not bear His name?"
"It is a case in which the name need not be connected with the object, and still the service rendered and the objects aimed at are all for Him, as certainly all who engage in the calling of Christianity believe, and as those who practice in the ministry instruct."
"Let us see how this is. Your church members believe in the Lord Jesus, accept the word of God as an exposition of His principles, as well as a command to them, and the ministers instruct them accordingly. Is that so?"
"It is."
"Then I am to understand that all these churches and communicants uphold and practice baptism by immersion as set forth in, and enjoined by, the scriptures."
"No; that is to say, some do, and some do not."
"What is the probable proportion?"
"Oh, I could not say as to that."
"Do not you and the majority of the others accept of other forms of baptism and in many cases of none at all?"
"Yes."
"Does not that depart from the teachings of the Bible and the example set by Christ Himself?"
"Not necessarily."
"Did not He go down into the waters of baptism and receive immersion at the hands of John the Baptist?"
"Yes."
"And did not the injunction go forth which forms the very corner-stone of His own Church—of Christianity—'Repent and be baptized?'"
"Yes; but He did not say that of necessity all were to be immersed. The Bible is fertile in parables and much that is said is left to the intelligence of the reader for interpretation."
"By the same authority I have warned you already against 'private interpretations.' However, we need not rest the case entirely upon that. Take up your Bible at your leisure and examine well all accounts given of cases where this ordinance was performed, and you cannot help admitting that baptism by immersion was the only way in which the ancients accepted that principle. You will see that the word of God commands, in unequivocal language, the ordinance of baptism by immersion, and His Son set us the example by going down into the waters. Therefore, those who do not perform this have no claim upon the Savior's name, for they obey not His Father's words nor His own example."
"You would hold, then, that those who do not conform literally to such example are not Christians."
"They may believe in Christian conduct and practice righteousness within a certain sphere; they may be upright and just in their dealings and their hearts may be filled with love for their race, but they cannot establish rules of conduct for themselves and claim to act in the authority and name of Christ. He has set the pattern and it is for them and for us to follow."
"I never heard such strange reasoning before, and it reminds me of a fact upon which I have often dwelt—that sophistry and logic may both rest upon the same foundation, not, however, accusing you of dealing in sophistry or claiming that in all respects my words have been those of logic. Now, to follow your theme further in the same vein and employing precisely your method of arriving at conclusions—those who do not, for instance, practice the laying on of hands for the healing of the sick, or for the casting out of real or imaginary devils, who do not, for example, subscribe to all the superstitions and resort to the practices enjoined by the Bible—which practices must have had reference to a time in which the domain of science was so limited that it could not even comprehend the present—that all such people, I say, are also outside the pale of Christianity are pagans, infidels, in fact?"
"You state part of the proposition correctly enough, but your conclusion is unjust—unjust because not a natural outgrowth of the premises stated, and also unjust because containing a reflection."
"I meant no reflection at all."
"So I may readily believe. Now, a man may be entirely outside the pale of practical, or if you prefer it, modern Christianity and still be neither a pagan nor an infidel; while he may be inside it and not practice the things spoken of, by means of which he would be as much at variance with the requirements of our Father and Savior, perhaps, as the others named, and none of them be of necessity bad people, or among those wholly condemned."
"Then you believe in the actual practice of laying on of hands as well as of baptism by immersion?"
"Assuredly I do."
"And practice it, perhaps?"
"Whenever necessary, yes."
"Well, for fear you may not wish to try it here, and it is nearly bed time, I will relieve you of one of the 'devils,' and the power of 'casting out' can be held in reserve for some future occasion."
"My dear sir, you do us both injustice. No one would put you in such a category, and it is not a part of the work of a Christian to come into a circle as I have and engender harsh feelings, far from it."
"Oh, no matter. We might talk again at another time, when I may be pleased to continue our remarks, but not tonight as I only intended remaining a short time, having an important engagement which I was compelled to make since I saw you last evening; so, if you will excuse me, I will wish you all good evening."
And so saying, the churchman, in not a very pleasant mood, withdrew.
Said Brown: "Stranger, I am somewhat familiar with the doctrines of different Christian societies, and from the way you expressed yourself regarding the personality of God, I would like very much to hear your views regarding other differences. If the rest of your views are as reasonable as these you have given expression to, I should like very much to hear them, and you can now proceed without interruption. Do you differ from these ministers very much in other principles?"
"I am afraid the difference on many very important principles is just as great as the difference concerning the personality of God. But if you really desire to go with me in this search after the kingdom of God, and the others are willing, I assure you it will give me great pleasure."
Unanimous approval was expressed at once, and Mr. Brown continued, saying:
"I never before had as great a desire in this direction, and must confess that my curiosity has become quite aroused."
"Then," said Durant, "we will take King James' translation of the Holy Scriptures as the law book, and 'Seek ye first the kingdom of God' for our text; and if we should discover before we have finished that the teachings of men differ greatly from the teachings of Christ, I will be somewhat justified in saying that religionists have 'transgressed the laws, changed the ordinance, broken the everlasting covenant.'" (Isaiah xxiv: 5. Jeremiah ii: 13.)
"Very well," said Mr. Brown, "I will proceed," and obtaining the family Bible he continued: "And should your assertions prove correct, it might perhaps account for the increase of infidelity, and it might also cause others as well as myself to stop and consider. Now, then, to the 'law and the testimony.' Give me the chapter and verse, that I may know you make no mistake."
The doctor then for the first time took part, saying: "I am also becoming very much interested, and think I shall join you with my Bible. Let us all come into the circle."
"All right, we will examine the Gospel of Jesus Christ from the Bible, principle by principle. In order to have a clear understanding concerning this, it will be necessary for us to go back to the days of our Father Adam. Through the transgression of our first parents, death came upon all the human family, and mankind could not, of themselves, overcome the same and obtain immortality. To substantiate this, see first, second and third chapters of Genesis, Romans 5th chapter and 12th verse, and I. Corinthians 15th chapter and 21st and 22nd verses. But in order that they should not perish, God sent His Son Jesus Christ into the world to satisfy this broken law and to deliver mankind from the power of death. (John iii: 16; Romans v: 8; John iv: 9.) And as all became subject to death by Adam, so will all men be resurrected from death through the atonement of Christ (I. Cor. xv: 20-23; Rom. v: 12-19; Mark xvi: 15, 16), and will stand before the judgment seat of God to answer for their own sins and not for Adam's transgression. (Acts xvii: 31; Rev. xx: 12-15; Matt. xvi: 27.) Am I right as far as I have gone?"
"Yes," said the doctor, "I have been following you with your quotations, and find them correct. Proceed."
"Then I have proved one of the principles of some of the so-called Christians incorrect, for they do not believe that the wicked will have the same chance of resurrection as the righteous. Jesus Christ did not die for our individual sins, only on condition that we conform to the plan He has marked out, which will bring us a remission of our sins. The only way we can prove that we love Him is by keeping His commandments (John xiv: 15); therefore, if we say we love God and keep not His commandments, we are liars and the truth is not in us. (I. John ii: 4.) I think I have proved to your satisfaction that there is something defective with their understanding of the attributes of God, and I think I can prove also that they do not keep His commandments. Christ has given us to understand two things which you must remember while on this search after the 'kingdom of God.' First, that we must follow Him; secondly, that when He left His disciples He was to send them the Comforter that would lead them into all truth; therefore we must follow Christ and accept all the principles which were taught by His disciples while in possession of the Holy Spirit, though it should prove the world to be in error."
"Thus far your arguments are reasonable, also in accordance with Holy Writ; and as there is no other name given us except Jesus Christ whereby we can be saved (Acts iv: 12), you may now lay before us the conditions; but give us chapter and verse, as I said before, that we may know you speak correctly."
"We will now examine into the conditions; but first remember that God does not send men into the world for the purpose of preaching contrary doctrines, for this always creates confusion, and God is not the author of confusion, but of peace. (I. Cor. xiv: 33.) Paul has said, if any man teach another gospel let him be accursed. (Gal. i: 8, 9.) The first condition is this: To believe there is a God (not the kind mentioned in the English prayer book), but the God that created man in His own image, and to have faith in that God and in Jesus Christ whom He has sent.
"Go on," said the party in concert.
"Well," continued Durant, "the kind of faith required is that which will enable a man, under all circumstances, to say, 'I am not ashamed of the gospel of Christ; for it is the power of God unto salvation.' (Rom. i: 16.) This is the kind of faith by which Noah prepared an ark; by which the worlds were framed; by which the Red Sea was crossed as on dry land; by which the walls of Jericho fell down; it was by this faith that kingdoms were subdued; righteousness was wrought; promises were obtained, and the mouths of lions were closed. (Heb. xi: 32, 38.) This faith comes by hearing the word of God (Rom. x: 14), and the lack of this faith, and the absence of prayer and fasting, caused even the apostles to be unsuccessful on one occasion in casting out devils. (Matt. xvii: 14, 20.) No wonder, then, that without faith it is impossible to please God. (Heb. xi: 6.) Faith, then, is the first grand and glorious stepping-stone to that celestial pathway leading towards the eternal rest. The more we search into eternal truth, the more we discover that God works upon natural principles. All the requirements which He makes of us are very plain and simple. How natural that the principle of faith should be the primary one of our salvation! With what principle are we more familiar? Faith is the first great principle governing all things; but great and grand as it is, it is dead without works. (James ii: 14-17.) We must not expect salvation by simply having faith that Jesus is the Christ, for the devils in purgatory are that far advanced (James ii: 19.) In fact if you will read the entire second chapter of James you will see that faith without works is as dead and helpless as the body after the spirit has taken its departure. It is utter folly to think of gaining an exaltation in His presence unless we obey the principles He advocated (Matt. vii: 21), for no one speaks truthfully by saying he is a disciple of Christ while not observing His commandments. (John viii: 31.) In fact, the only way by which man can truthfully say he loves Jesus Christ is by keeping His commandments." (John xiv: 12-21.)
"Is it not recorded in Holy Writ," said the doctor, "that if we believe in the Lord Jesus Christ we will be saved?"
"You have referred to the words used by Paul and Silas to the keeper of the prison. These disciples were asked by this keeper what he should do to be saved, and was assured, as you have quoted, 'Believe on the Lord Jesus Christ and thou shalt be saved, and thy house.' Then the disciples immediately laid before them those principles which constituted true belief, and not until this man and his house had embraced the principles taught by these disciples were they filled with true belief and really rejoiced. (Acts xvi: 81-33.) You see by this example that we must not deceive ourselves by thinking that we can be hearers of the word only and not doers." (James i: 22,23.)
"But, friend," said the lawyer, "here is a passage found in the tenth chapter of Romans, which, in my opinion, will be extremely hard for you to explain. The passage referred to reads as follows: 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved.' Now, then, it looks to me as if salvation is here promised through faith alone. How do you explain it?"
"Very easily. Let us thoroughly examine this passage in all its different phases. In the first place, this letter was written by Paul to individuals who were already members of the church. They had rendered obedience to the laws of salvation, and having complied with those requirements were entitled to salvation providing their testimony remained within them like a living spring; and in order that they should not become lukewarm, Paul exhorted them to continue bearing testimony of the divinity of Christ, and not let their hearts lose sight of the fact that God had raised His Son from the dead, and inasmuch as they kept themselves in this condition, salvation would be theirs. This is the only sensible view one can take of this passage. Unquestionably, Paul was speaking to sincere members of the church, who had been correctly initiated into the folds of Christ, not aliens living 1800 years after."
"That appears to be correct, and is satisfactory; but further on in the same chapter we find this expression: 'For whosoever shall call upon the name of the Lord shall be saved.' It appears to me here that reference is not made to those who had embraced the gospel and those who had the faith, but salvation is made general to whomsoever shall call upon the name of the Lord." (Rom. x: 13.)
"Exactly, but the next verse gives an explanation so simple that none can fail to understand it: 'How, then, shall they call on Him in whom they have not believed? and how shall they believe in him of whom they have not heard, and how shall they hear without a preacher? So, then, faith cometh by hearing, and hearing by the word of God.' In other words, if there is faith, there have been works, and having true faith, no person will remain in that condition without complying with further works of salvation to which that faith urges him."
"I see, I see," said Brown, the others remaining silent, but interested; "you are right, but I never looked at the matter in that way before."
"Now, then, ladies and gentlemen," said Durant: "I maintain as before stated, that faith is the first principle of the gospel leading to salvation, but it will not bring us to the top of the glorious gospel ladder without the other principles."
"Well, suppose we accept this as the first round in the gospel ladder, where will we find the second?"
"To explain this question involves, perhaps, some little time, and as it must be near the 'witching hour' of midnight, I would not care to be responsible for extending the sitting beyond, or even up to, that time. To give this information is, in some measure, my errand among you, and if desired I shall be pleased to meet with you again. Before leaving I hope to be able to address the citizens publicly, and will do so if a suitable place can be obtained."
Both the doctor and the lawyer were disposed to remonstrate against adjournment, and there seemed to be none who were not willing to remain and hearken unto that which to them was somewhat in the nature of an awakening, notwithstanding, as stated, it was growing late, and the exercises had been purely colloquial. It might be mentioned that only the more important parts of the conversation have been produced here—for the reproduction of everything in the nature of mere colloquy, the auxiliary questions, answers and suggestions, would make this a large book instead of a small one. Besides, the full conversation would be no more interesting for the particular object to which this book is devoted than would the matter reported.
The visitors took their departure with evident regret, albeit their interest in the occasion was more attributable to unsatisfied curiosity than to concurrence in all that the stranger had said.
"He can talk Bible by the yard," said one.
"Yes, and show what it means better than a regular minister," said another.
"He said he had a mission among us," chimed in a third; "I wonder what it can be?"
The parting on the veranda was one in which friendly feelings prevailed all around, and the meeting on the morrow, when the second of the grand fundamental principles of the gospel was to be explained, seemed uppermost in every mind.
CHAPTER V.
FURTHER DISCUSSION OF THE FIRST PRINCIPLES.
The audience had increased in numbers when the time for the continuance of the gospel exposition arrived. Rev. Fitzallen was not present; he had an engagement elsewhere, was the word he left; but his absence was compensated for by the presence of two or three others.
But little time was spent in formality, and a beginning was effected by our legal friend saying:
"Mr. Durant, you closed last night with a definition of the first principle in the series of steps to be taken by the convert to Christianity, with a promise that tonight we should have the second explained. Will you now proceed to fulfill the promise?"
"Most willingly, if it is desired."
Unanimous approval was at once manifested, and the western man proceeded.
"The second follows the first, just as naturally as the second step follows the first when a child learns to walk. When faith in God is once created, the knowledge that we have at some time, perhaps many times during our lives, done things displeasing to Him, naturally follows immediately, therefore repentance makes its appearance as the second principle of the gospel. When John came preaching in the wilderness, as the forerunner of Christ, his message to the people was, 'Repent ye: for the kingdom of heaven is at hand.' (Matt. iii: 2.) When Jesus came into Galilee preaching the gospel of the kingdom of God, it was with a message calling them to repentance. (Mark i: 15.) When He chose His disciples and began sending them forth, it was to call mankind to repentance. (Mark vi: 7-12.) When He upbraided the cities wherein the most of His mighty works were done, it was because they repented not. (Matt. xi: 20.) True repentance is that which will cause him who stole to steal no more; that which will keep corrupt communications from our mouths; that which will cause us to so conduct our walks through life as not to grieve the Spirit of God; that which will cause all bitterness, wrath, anger, and evil speaking to be put away from us, and will make us kind one to another, tender-hearted and forgiving even as God for Christ's sake has forgiven us. (Ephesians iv: 28-32.) When he who has committed a sin shall commit it no more, then he has repented with that Godly sorrow which worketh repentance to salvation, and not with the sorrow of the world, bringing with it death. (II. Cor. vii: 10.) When a sinner repents with such repentance more joy is found in heaven than over ninety and nine just persons who need no repentance. (Luke xv: 7.) This, then, ladies and gentlemen, is the second round in the gospel ladder according to the plan given us by the Master, and without it, faith is of no substantial consequence whatever."
"Your reasoning is both logical and just," said Brown, "and no one can find fault with those doctrines. This world of ours would certainly be more pleasant if these teachings were followed, and when a person is filled with that kind of faith, and has truly repented with such repentance, it must be manifest that he is entitled to salvation."
"But he must not stop at that," the speaker went on, "there are other principles just as important, just as necessary, for him to obey. If I am in possession of enough faith to convince me that I have sinned against you, and the knowledge of this causes me sincerely to repent, I must not and cannot rest until I am satisfied I have your forgiveness for the wrong. So it is with sinning against God and His laws; He has marked out the path of repentance and it is our duty to follow that divine way until we arrive at the sacred altar of forgiveness. Sin must be forgiven before it can be wiped out, and God in His wisdom selected and placed in His Church water baptism, as spoken of last night, for this purpose. It is a means whereby man can receive forgiveness of sin."
"And do you really believe that baptism brings forgiveness of sin?" queried the lawyer.
"Certainly, provided, however, honest faith and sincere repentance go before it, and the ordinance is administered in the proper way by one who is endowed with divine authority; otherwise I believe it is of no avail whatever."
"It seems to me you surround the principle of baptism with more safeguards than anyone else of whom I have ever heard. Why so?"
"Perhaps I do, and yet it should not be the case. Every principle of the gospel should be well and carefully protected, and the failure on the part of man to do this is the main cause of so many different so-called plans of salvation existing among us today, when there should be only one true and perfect plan, as found in the days of Christ."
"You are certainly giving me ample information on religious conditions. It does seem strange that there should be so many different roads, leading, as is claimed, in one direction. I declare, I never thought of that before."
"Well, we will try to cover all those points before we finish. Let us examine this principle. Let us see if the idea of water baptism appears reasonable. The Lord has wisely and kindly selected this form of ordinance for the remission of sins. It was with this object in view that John advocated the principle. (Mark i: 4.) Peter promised it on the day of Pentecost. (Acts ii: 38.) Saul also received aid to arise and have his sins washed away. (Acts xxii: 16.) And so it was taught by different disciples as a means whereby God would forgive sins."
"And as you have already stated, there are various modes of baptism among different sects. What is your method?"
"The only correct form, as stated before, is that explained in the Bible. Baptism was performed anciently by immersion, in fact no other mode was thought of until centuries after the day of Christ. The word baptize is from the Greek baptizo or bapto, meaning to plunge or immerse, and such noted writers as Polybius, Strabo, Dion Cassius, Mosheim, Luther, Calvin, Bossuet, Schaaf, Baxter, Jeremy Taylor, Robinson, and others, all agree that with the ancients immersion, and no other form, was baptism. The holy record itself explains the mode so plainly that even a wayfaring man might understand. John selected a certain place on account of there being much water. (John iii: 23.) Christ Himself was baptized in a river, after which He came up out of the water. (Mark i: 5-10.) Both Philip and the eunuch went down into the water (Acts viii: 38, 39), and Paul likens baptism to the burial and resurrection of Christ, dying from sin, buried in water, and a resurrection to a new life. (Rom. vi: 3-5.) Jesus declares that a man must be born of the water as well as of the spirit. (John iii: 5.) By being immersed we are born of the water, and we cannot liken baptism to a birth when performed in any other way. How mankind can accept any other form, in the face of all these facts, is more than I can account for. I think enough has been said to show that I am correct in my views regarding the object and mode of baptism, so now let us enquire who are proper subjects."
"Why, all who have souls to save, I suppose," said the doctor.
"Yes, providing they have obeyed the two principles, already mentioned; that is, faith and repentance; for Christ commanded His apostles to teach before baptizing. (Matthew xxviii: 19 and 20.) The candidate must believe before he can be baptized. (Mark xvi: 16.) Before Philip baptized the people of Samaria they believed the Gospel as he taught it. (Acts viii: 12.) When the eunuch asked for baptism at the hands of this same disciple, Philip answered: 'If thou believest with all thine heart, thou mayest.' (Acts viii: 37.) All persons, then, who are capable of understanding, are fit subjects for baptism as soon as they believe and have repented. None are exempt, not even was Cornelius of old who was so generous that a report of his good deeds reached the throne of God. His prayers were so mingled with faith that they brought down an angel from heaven; yet through baptism alone was it possible that he could gain membership in the fold of Christ. (Acts x.) We see, then, that all, except little children, are proper subjects for this ordinance, providing, as stated, they have faith, and have truly repented of their sins."
"And do you claim that little children are exempt?" said the doctor.
"I do; baptism is for the remission of sins, and little children, being free from sin, are of necessity exempt."
"I do not see how you make that doctrine accord with the teachings of the Bible. Did not Jesus say, 'Suffer little children to come unto me?'"
"He did, but instead of administering the ordinance of baptism unto them, He took them in His arms and blessed them, declaring at the same time that they were pure and free from sin like unto those who were in the kingdom of heaven. A little child is free from sin, is pure in heart, humble and merciful, in fact is the great example of goodness which Christ points out for us to follow. (Mark x: 13-16.) This ordinance, then, is for people who are old enough to embrace it intelligently, not for children who cannot understand its significance, and who already belong to the kingdom of heaven.
"We have now examined three of the fundamental principles of the gospel of salvation. There is one more that I wish to touch upon, after which we will discuss a subject that is of more interest to you, perhaps, than any of these. The principle which I wish to speak of now, is the gift of the Holy Ghost, which in olden times always followed the embracing of the principles we have discussed, and when once received brought with it some of the gifts of the gospel. When the first sermon was delivered after the crucifixion of Christ, at the time when the apostles were endowed with power from on high, a multitude of people were pricked in their hearts, and asked Peter and the rest of the apostles what they should do. Peter undertook to answer this all-important question, and so far as authority to do so was concerned, we must admit that he, of all men at that peculiar time, was fully capable, for he was in possession of the keys of the kingdom of God bestowed upon him by Christ Himself. He was the chief apostle and, with his brethren, had been endowed with power from above. Therefore, he, more than any minister of our day, occupied a place that enabled him to answer correctly, and with authority."
"You are stating the case properly, but what did he tell them?" queried the interested man of law.
"His answer is found in the second chapter of Acts, beginning with the 38th verse. You will observe that as soon as he discovered that they had faith, he immediately taught them repentance, then baptism for the remission of sins, and followed these doctrines with a promise of the gift of the Holy Ghost.
"Yes, commencing at the verse mentioned it says: 'Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.'"
"But how were they to receive the Holy Ghost?"
"By the laying on of hands. When Peter went down into Samaria for the purpose of bestowing this gift on those whom Philip had baptized, he did it by the laying on of hands. (Acts viii: 17.) Ananias conferred it upon Paul in the same manner (Acts ix: 17), and Paul did the same in the case of those who were baptized at Ephesus (Acts xix: 2-6); and when people received this birth of the Spirit (John iii: 5), they also received the promised blessings; they were entitled to the signs which He promised would follow; for said He, 'These signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover.' (Mark xvi: 17, 18.) We have now discovered the conditions: faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost, with the promise of Christ that the signs will follow. Can you tell me now, which of all these different denominations has the gospel of Jesus Christ? Or as Wesley has questioned in one of his hymns which we may with profit quote in full: 'Show me where true Christians live.'"
"Happy the souls that first believ'd,
To Jesus and each other cleav'd,
Joined by the unction from above,
In mystic fellowship of love."Meek, simple foll'wers of the Lamb,
They liv'd, and spake, and thought the same;
They joyfully conspir'd to raise
Their ceaseless sacrifice of praise."With grace abundantly endued,
A pure believing multitude;
They all were of one heart and soul,
And only love inspir'd the whole."Oh, what an age of golden days!
Oh, what a choice, peculiar race!
Wash'd in the Lamb's all-cleansing blood,
Anointed kings and priests to God."Where shall I wander now to find
Successors they have left behind?
The faithful, whom I seek in vain,
Are 'minish'd from the sons of men."Ye diff'rent sects, who all declare,
'Lo, here is Christ,' or 'Christ is there!'
Your stronger proofs divinely give,
And show me where true Christians live."
"You must remember, my friend, that the signs were only given in order to establish the church in the day of the apostles, but now they are abrogated and are no longer needed."
"'To the law and to the testimony,'" replied Durant "and give me chapter and verse to substantiate the assertion you have just made."
"If you will read the 13th chapter of the 1st Corinthians, you will learn that 'whether there be prophecies they shall fail, and whether there be tongues they shall cease.'"
"If you will take pains to read the two verses following, you will see that 'we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.' My friend, instead of this quotation proving that these things are done away, it establishes the assertion that they shall remain until perfection shall come. Surely no sane man will say that we have come to perfection."
"I have understood that these gifts were no longer needed. This certainly is the conclusion the ministers of the day have come to."
"But this is not surprising to me, for this good old Bible declares that the time will come when the people will turn from sound doctrine to fables." (II. Tim. iv: 4.)
"I must admit that you have convinced me that baptism is a necessity, and when I am baptized, the ordinance will be performed in the proper manner," said the doctor.
"I am pleased to learn that, but I may have another surprise for you yet. May I ask, who do you intend shall baptize you?"
"My minister, I suppose; why?"
"If the words of the Bible be true, there may be a doubt as to whether your minister is authorized to baptize you."
"Do you mean to prove that these men, ministers of the gospel, have no authority to officiate in that ordinance? I wonder what you will undertake next, but proceed, for I am now prepared for surprises."
"I assure you, my dear sir, I only wish to refer to a few doctrines from the Bible which are necessary to be understood by you in order that you may obtain eternal life. Thus far we have only examined the first principles of the gospel, but now we will speak of the officers whom Christ placed in His Church, and learn by what means men receive authority to act in the name of God. Paul tells us that God has placed 'first apostles, secondarily prophets, thirdly teachers, after which gifts of healing,' etc. (I. Cor. xii: 28), and says the work is built upon the foundation of apostles. (Eph. ii: 20.) He furthermore declares that these officers have been placed in the Church for the work of the ministry, and to remain until we all come to a knowledge of the truth. (Eph. iv: 11-13). Have all mankind come to a knowledge of the truth? If not, why has the church dispensed with the officers that God placed in it for the purpose of bringing all to a unity of the faith? Paul tells us that these officers were placed in the Church to keep us from being tossed to and fro and carried about by every wind of doctrine which is taught by man. (Eph. iv: 12-14.) At the present time, when men declare that they have no need of apostles or prophets, they are divided, and subdivided, and in fact carried about by every doctrine that is promulgated—as Paul saw that they would be, if inspired apostles and prophets were not found to lead them. In losing these officers, the Church lost her authority, together with all her gifts and graces, and the so-called Christian churches today are disrobed of all her beautiful garments; and even those who pretend to defend her are crying out that her gifts, graces and ordinances are useless in this age of the world. Did Christ establish the true order or did He not? We say He did, and would ask, has any man a right to change it? And if any man or even an angel from heaven should alter it in the least, will he not come under the condemnation that Paul uttered when he said: 'Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed?' (Gal. i: 8.) Christ placed these officers and the ordinances in the Church for the perfection of the Saints; and any one teaching contrary to this is a perverter of the gospel, and an anti-Christ in the full meaning of the word. The difference between the true Church of Christ on the one hand, and the Catholic Church, with all her posterity composing the whole protestant world on the other hand, amounts to this: one had apostles, prophets, etc., who led the Church by inspiration or by divine revelation; while the others have learned men to preach learned men's opinions; have colleges to teach divinity instead of the Holy Ghost; instead of preaching the gospel without hire, their ministers must have large salaries each year, and they are not certain of the doctrines which they teach, when they should be in possession of the gifts of knowledge, prophecy and revelation. Now then in what church do we find apostles and prophets?"
The doctor replied, "There are none; but you must remember there must be a preacher, for 'how shall they hear without a preacher?'" (Rom. x: 14.)
"And in the next verse he asks, 'How shall they preach except they be sent?' This same apostle says that no man is to take the honor unto himself, but he that is called of God as was Aaron. (Heb. v: 4.) Aaron was called by revelation (Ex. iv: 14-17); hence we see that no man is to preach the gospel except he be called by revelation from God. As I said, instead of men being called by revelation as the Bible declares they should be in our day they argue that God has not revealed Himself for almost eighteen hundred years. Go and ask your minister if he has been called by revelation, and he will tell you that such manifestations are not needed now, which assertion I think will prove to you that he has no authority to baptize for the remission of sins."
"But did not Jesus say, 'Go ye into all the world and preach the gospel?'"
"He did; but was He talking to modern ministers then? When He gave His apostles authority to preach, did that give all men who feel disposed to take the honor unto themselves, the same authority? He gave His apostles to understand that they had not chosen Him, but He had chosen them (John xv: 16); but in this day men reverse the condition. Then again, He sent His servants into the world to preach His gospel without purse or scrip. (Luke x: 4.) Paul says his reward is this, 'That when I preach the gospel I may make the gospel of Christ without charge, that I abuse not my power in the gospel.' (I. Cor. ix: 18.) Now, go and ask your minister if he does the same, and I think you will find that he must have a salary."
"Then what has become of the gospel?" said the lawyer.
"Paul says that the coming of Jesus Christ will not be, save there be 'a falling away' (II. Thess. ii: 3), and that 'in the last days perilous times shall come.' (II. Tim. iii: 1.) People 'will not endure sound doctrine,' but will 'heap to themselves teachers having itching ears, and shall turn from the truth to fables (II. Tim. iv: 3, 4), and will have a form of godliness but will deny the power thereof. (II. Tim. iii: 5.) Peter also says these false teachers will make merchandise of the souls of men. (II. Peter ii: 1-3.) They are doing so by demanding a salary for preparing sermons to tickle the people's itching ears. (Micah iii: 11) says, their heads judge for reward, their priests teach for hire, and their prophets divine for money, yet they lean upon the Lord and say, is not the Lord among us? Now, my friends, do not the different sects of the day present us with a literal fulfillment of all these sayings? Have they not transgressed the laws, changed the ordinance and broken the everlasting covenant? (Isaiah xxiv: 5.) John Wesley in his 94th sermon, referring to the condition of the church after it had departed from the right way and lost the gifts, says: 'The real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church was because the Christians were turned heathens again and had only a dead form left."
"It would appear, then, that God has forsaken mankind and left us without any hope," said Mr. Marshall.
"No, he has not; but this falling away, is the result of mankind forsaking God, by changing His gospel and departing from its teachings, as I have already shown. But He has promised, through his servants, that there would be a dispensation when He would gather together all things in Christ (Eph. i: 10), and would restore all things which He has spoken by the mouth of all His holy prophets since the world began. (Acts iii: 20, 21.) This dispensation was called the dispensation of the fullness of times. (Eph. i: 10.) Daniel, who received, by revelation, the interpretation of Nebuchadnezzar's dream, saw what would take place in the latter times, when the God of heaven would set up a kingdom. (Dan ii: 44.) John, the revelator, while on that desolate island, Patmos (some ninety years after Christ), saw how this gospel would be restored: namely, that an angel would bring it from heaven (Rev. xiv: 6), and Christ says it 'shall be preached in all the world as a witness unto all nations; and then shall the end come.' (Matt. xxiv: 14.) As God is always the same, and has but one plan for the redemption of the human family, we may expect to see the same gospel with like promises preached in a similar way. Where do we find it as it existed anciently? But as it was in the days of Noah, so shall it be also in the days of the coming of the Son of Man. (Matt. xxiv: 37; Luke xvii: 26, 27.) Noah was sent by the Lord to foretell the coming of the flood, but the people rejected his testimony, in fact, whenever God has revealed His mind and will to man in days gone by, the world, instead of receiving the same, have rejected the message and said all manner of evil concerning the prophets, and in many instances have killed them, as was the case with Christ Himself. Now then, my friends, we are living in the dispensation of the fullness of times, when God is gathering together all things in Christ. An angel has come from the heavens and brought the everlasting gospel, and on the 6th day of April, 1830, God—through revelation to man organized the kingdom spoken of by Daniel, in the exact pattern of the kingdom as it existed in the days of Christ, with apostles and prophets, and since that day the servants of God have been traveling through the world preaching the same, as a witness that the end will soon come. They call upon mankind to exercise faith in God our eternal Father, and in His Son Jesus Christ, also to repent of, and turn from their sins, and be baptized by one who has been called of God by revelation, and receive the laying on of hands for the bestowal of the Holy Ghost. As servants of God they then promise that the convert shall know of the doctrine, whether it be of God or man (John vii: 17); and, furthermore, that the signs which followed the believers in the days of the ancient apostles will follow the believer at the present time, for the same cause will always produce the same effect. My friends, as a servant of God, I call upon you to obey these principles and you shall have the promised blessings."
The doctor said: "Much that you say is convincing, some of it excites curiosity, and all is entertaining. I will now announce that the Town Hall has been obtained for Saturday night and as that involves a little longer stay than you intended, I suggest that a collection be taken and turned over to you."
"I beg you, do nothing of that kind," said the missionary. "If the hall is free, the lecture shall be also; and I can doubtless spend the time pleasantly enough till then."
"Very well, if that is your pleasure. There will be such an attendance as this town has rarely seen, I promise you."
And then after a few pleasantries in the usual vein, and a general "good night," the party separated just as the clock struck twelve, each in the best humor.
In view of the coming lecture it was mutually agreed that the veranda gatherings should be discontinued for the present at least.
CHAPTER VI.
TRUTH AGAIN DEFEATS FALSEHOOD.
The meeting was to be held in the Town Hall on Saturday, and in the meantime our missionary busied himself variously, but devoted part of the time in getting his lecture arranged and in refreshing his memory on the topics upon which he wished to speak. When not thus employed he took strolls about the country, or engaged in pleasant bits of conversation with his acquaintances, and with others whom he happened to meet on the way. He was such a favorite at the Marshall mansion that the people there were always pleased to have him express a wish for anything, in order that it might at once be gratified; but such expressions were very rare and confined to the scope of his actual requirements.
On Friday afternoon he engaged in a pleasant discussion with Mrs. Marshall on some scriptural topic. Missionaries all understand the power of song, Mr. Durant was no exception, so at one point he sang one of his hymns:
"How the light from Zion's mountain
Clears the mists of error's age:
Clarified in ray and fountain,
How its truths our fears assuage!"Tempest-tossed, we still are certain
Life is but a pleasant span.
Hope has painted every curtain
Pictured in the gospel plan."Once again to every nation,
Jesus opens wide the door;
Here are truths that bring salvation,
Preached and practiced as of yore."Joyful tidings to the people
From the perfect courts on high;
Sweetest chimes from tower and steeple
Ring: Redemption's drawing nigh."Shine, thou light, with doubled splendor,
Spread thy soothing, restful rings,
Till the sun of Zion, tender
Rise, with healing in his wings!"
The daughter was an interested listener, and at the close broke in with—"It seems to me that there is no such thing as perfect happiness after all. We are always being disappointed in relation to some hope or desire, and when we engage in that which affords pastime or amusement, there is invariably a penalty following. Is not this true, Mr. Durant?"
"I could scarcely dispute with a lady, even if there were grounds for it," said he, gallantly.
"But I prefer you would," she said, "because you appear to know all about these things and I desire to learn. Why is it, for instance, that after enjoying myself greatly at a dance or other late entertainment, injured nature afterward cries out for revenge, and takes it? So with all things it seems to me. The pleasure experienced in meeting a dear friend is beclouded by the knowledge that there must be a parting soon; and death is ever near as if to remind us of the fact that life, happiness, honor, wealth, youth, are all fleeting and unsubstantial."
"Very true."
"Why Claire," said her mother, "you are becoming a regular pessimist. Surely at your age there is no need to borrow trouble about death or anything else."
"I do not borrow it, mamma, it comes. Pain follows pleasure, sorrow treads upon the heals of happiness, and misfortune is the constant attendant of fortune. There is, as I said, no perfect happiness, so it seems to me."
"Pardon me," said the missionary, "but you did not finish your sentence. Shall I do so for you?"
"O, by all means," replied the girl with eager delight.
"Well, then," he continued, "doubtless what you meant to say was that there is no such thing as perfect happiness in either the contemplation or realization of things which in themselves are fleeting and unsubstantial—that is, the things of the world. Every movement of the machinery of a steamer, for instance, creates friction, which in turn indicates an eventual breaking down, and so it is with all temporal things; thus we cannot rely upon them for permanent good, and in addition they are constantly subjecting us to peril.
"It is impossible to create perfect results out of imperfect conditions; therefore, there can be no complete or unbroken happiness come out of earthly surroundings, for the reason that all such things are changeable and fleeting. And yet there is such a state as perfect joy unclouded and endless."
"But not in this life, as you yourself have shown."
"Yes, in this life."
"I thought you referred to this life as uncertain and ephemeral and as such curtailed or extinguished its own joys."
"That is true, also. But yet endless and supreme delight is to be found in it."
"Where and how, pray?"
"In observing principles and practicing truths which lead to immortality, and which confer upon us the title-deeds to homes where pains and penalties are unknown, where all is peace, contentment and love."
"Oh, yes, I did not think of that."
"In such enjoyment there is no alloy. More than that; the more it is engaged in, the more enjoyable it becomes; it does not cloy, we cannot become surfeited; the more we devote our attention and effort to it the greater the desire we have to continue and to increase our experience. This is that perfect happiness with which nothing else can compare."
"But would you have us dispense with all pleasures—with the refined indulgences, the innocent pastimes and the intellectual recreations which lighten our burdens at least for the time being, and have us participate in sacred things only? Should there be no buoyancy of spirit, no diversion, no relaxation, in order that there might be no penalty as the result of indulgence?"
"Why, what an—pardon me—absurd idea! Of course you do not advance it seriously and should therefore be free from criticism. Rather than that such a rule of conduct as you have suggested is the proper one, it is almost as bad as that in which amusement alone prevails. The medium course, which enables us to enjoy all that is properly enjoyable in its appropriate season, and still does not cause us to loose sight of the great aim and end of existence, is the right one. We should let our pastimes be the incidents in our career, not the objects of it; thus they lighten our burdens, and, for the time being, dispel some of the shadows that cross our pathway, whereas, if made the purpose of living—the only things to be considered—they become burdensome and even sinful."
"Then the devout Christian may be happy and jovial without being less a Christian, on account of that?"
"Yes, indeed. More—it is pleasing to our Father for His children to be light-hearted, so long as their pleasures are proper and are enjoyed in moderation. The people from among whom I come enjoy themselves as much as other people do, but do not overlook their devotions, and above all they remember the Sabbath day, to keep it holy."
"That seems to me," said Mrs. Marshall, "to be a sensible form of Christianity. Why, a person, according to your faith, can be profoundly religious and yet deny himself no proper amusement."
"Most decidedly; that is our belief and practice."
"It seems to me I would like to be a member of your Church," said the girl, artlessly, at which interesting stage of the conversation, Rev. Fitzallan entered, who greeted the party stiffly, his brow having a distinct frown as he looked at the westerner.
"Pardon me," said the Clergyman, after a few commonplaces had passed, "but we 'gather wisdom by the wayside,' and I have just acquired some information from that source concerning our friend here from the wilds, and as it surprised me, I thought it might equally surprise the rest of you, himself included, perhaps."
Evidently the churchman had been engaged in the questionable calling of picking up stray scraps of gossip here and there, containing as usual some truth mixed with much error. There was obviously trouble ahead.
"Anything concerning me is not apt to be of sufficient consequence to be very interesting," said Mr. Durant, "and having already stated all I thought worth saying about myself and my errand, there can be little or nothing that is surprising, I am sure."
"Is it not a fact that you are from Salt Lake City?"
"It is."
"It is! Why you never informed us of this and yet you have been associated with us several days."
"Indeed! May I ask you, Mrs. Marshall, and you, Miss Marshall, what part of the country our friend here comes from?"
The ladies did not know.
"Indeed! Why sir, you have been associated with this family several weeks, and yet they do not know what particular point you came from. Perhaps like myself, you were never asked."