LET not the reader think, that, having asked this question, we are going to answer it: this we shall not now attempt, for reasons which we will hereafter offer. It is very natural that the question should arise, how persons can keep the Sabbath in those high northern latitudes where the days and nights are months in duration. But the first point to be settled in regard to such questions is, How much weight and bearing should they be permitted to have on the Sabbath question? A few suggestions on this point is all we design at this time. We are led to these remarks by Bro. E. Fish, who writes from La Grange Co., Ind., as follows: "I want an explanation on the Sabbath; how we can keep the same time that they do in Asia, and at the poles?"
We can inform our brother how he can keep the Sabbath in La Grange County, Indiana, though we presume he knows this already, and acts accordingly. But we have a class of opposers who seize with avidity upon the seeming objection which can be raised against the Sabbath, by the long days of the arctic regions, and presumptuously think with this alone to demolish the whole Sabbath fabric; and they stubbornly refuse to acknowledge any reasoning on the question, until it can be definitely settled how the Sabbath can be kept in the frigid zone. The unreasonableness of such a course can be readily shown.
No objection can be raised from the fact that time differs in proportion to the difference of longitude east and west. One man in Palestine and another in North America may each keep the Sabbath-day according to the Commandment, though one begins at six hours later than the other. But how is this? says the objector; are we not required to keep the same absolute time here that they do in Asia? No; and this is the solution of the whole matter. God has provided natural means which bring, on all degrees of longitude, succession of day and night. By that we are to be governed in America as well as in Asia. We are to keep the seventh day as it is brought to us, in whatever longitude we are, by the great time-piece of nature; and in doing this, we keep the Sabbath according to the Commandment. Whoever therefore, in this western hemisphere wishes to obey the Sabbath law, he need not go to Palestine to fulfill its requirements.
If any still doubt on this point, we have a scriptural precedent, which must for ever settle the question. Paul kept the Sabbath at Corinth a year and six months; [Acts xviii;] but Corinth is some twelve degrees west of Jerusalem, involving a difference of time of about forty-eight minutes. If therefore the Sabbath can be lawfully kept at Corinth, the time differing nearly an hour from the time at Jerusalem, it can be kept farther west still—it can be kept here.
Concerning Sabbath-keeping at the north, there are certain facts which must have their bearing.
1. According to Moses it is a fact that God blessed and sanctified the Sabbath-day in the beginning for the first parents of our race. Gen. ii, 2; Ex. xx, 11.
2. Christ declared that the Sabbath was made for man. Mark ii, 27.
3. It follows therefore that the Sabbath institution was designed to be a universal institution, by all men every where observed.
Now to say that there are certain habitable portions of the globe, where the Sabbath cannot be kept, is to say that God has given a law to his creatures, requiring its observance under fearful penalties, which they are unable to keep! This is to make the Omniscient Creator either short-sighted or unjust! Such is the unavoidable conclusion of the premises taken; and in view of this no conscientious person will ever be heard urging the above as an objection to the Sabbath institution. It is the boldest charge of Atheism and Infidelity.
Again for a person to refuse to keep the Sabbath, notwithstanding its binding obligations can be plainly shown, because he knows not how it could be kept near the north pole, is as dishonest as it is unjust. No such long-day-and-night objection can be raised against it here; and no such objection should therefore be allowed to interfere with present duty. It is saying, I will not do my present duty notwithstanding that duty can be made never so plain, because I know not how I could perform it in some distant part of the earth! A poor excuse to shirk essential requirements.
It is a little amusing to observe how much easier it is to keep the first day of the week than the seventh. No one has any difficulty in observing the first day, east, west, north or south; but the moment we urge upon them the seventh day, it becomes extremely difficult, nay, impossible, to keep it!!
From the above it will be readily gathered why we do not feel called upon to give the modus operandi of Sabbath keeping in the arctic regions; for
1. To say that the Sabbath cannot there be kept is an impeachment of the wisdom of the Creator.
2. This objection is never urged against the observance of Sunday, which Sunday-keepers urge against the seventh day, though it bears as much against the former as the latter.
3. Those who, when brought face to face with a divine requirement, seek to avoid it by flying to the north pole, show that they care not to regulate their lives by reason or religion.
We have not as yet heard of any Sabbath-keepers north of the arctic circle; and, doubtless, when it becomes duty, in the providence of God, for any to reside there, there will be some way devised so that they will not be obliged by so doing to break one of Jehovah's plain commandments.
E. Fish
THE GIFTS.—THEIR OBJECT.
By James White
THE subject of the Gifts of the Church is at the present time receiving much attention. We are anxious that the readers of the REVIEW should understand our real position in regard to them. The Scriptural view of this subject will stand, however it may differ with previously received views. Bible Christians should not be afraid of any Bible question. Those who profess to be seeking for Gospel truth in its purity, do well to go back and learn from the acts and teachings of Christ's first witnesses, who received pure truth from the lips of the Great Teacher, and shared largely the gift of the Holy Ghost, the Spirit of Truth.
"We want the truth on every point;
We want it too to practice by:
Do thou, O Lord, our eyes anoint,
With a fresh Unction from on high."
God set the Gifts in the Church. Mark xvi, 15-20; Acts ii, 1-4; 1 Cor. xii, 27-31; Eph. iv, 11-16. There is no evidence that they were given for a limited portion of the christian age, to be removed from the church, and she be left for a long time without them. And more, the prophecy of Joel quoted by Peter, [Joel ii, 28-32; Acts ii, 1-22,] and other portions of scripture, furnish sufficient grounds for faith that, in connection with the last message of mercy, the Gifts will be restored to a living church.
To say that Joel ii, 28-32, was fulfilled on the day of Pentecost is most absurd, in view of the following facts—
1. The signs and wonders in heaven, and on earth, mentioned in the prophecy, did not then appear.
2. There is no evidence that the dreams and visions, mentioned in the prophecy, were given on the day of Pentecost. They were exercised with the gift of tongues on that day: but the record is silent in regard to visions. Neither can we suppose that there were "old men" asleep on that exciting occasion, dreaming dreams!!
3. The Prophet is telling what would occur prior to, and would constitute signs of, "the great and the terrible day of the Lord." The signs in heaven and on the earth, the out-pouring of the Spirit, prophesying, and remarkable dreams and visions, as the fruit of the Spirit, all constitute signs of the approach of that great and terrible day.
4. These were to occur in the "last days." As there can be no days later than the last, the days of which the Prophet speaks must reach to the end; (even admitting that the last days cover the whole Christian age;) but to apply the prophecy to the day of Pentecost, and have the events of the last days, and the signs of the coming of the great and the terrible day of the Lord fulfilled there, is most absurd.
But we do not admit that the term "last days" applies to the whole Christian age. When Paul says, "In the last days perilous times shall come," [2 Tim. iii, 1,] he does not refer to the whole Christian age, a part of which had already past. He was speaking of the future. He pointed to the men of the last generation, to the fallen churches of this day, in whom is fulfilled the things of which he spake. Heb. i, 1, 2, may be urged as proof that the "last days" cover the whole Christian age—"God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken to us by his Son." But, the days in which the Apostle wrote to the Hebrews, in contrast with the days in which God spoke to the Prophets, were the last. They were the last that the world had witnessed; hence Paul calls them "these last days," but that they were the "last days" that the world would ever witness, is quite another thing.
The prophecy of Joel [chap ii, 28-32,] has its fulfillment in the "last days." It was written for the benefit of the remnant. The remnant mentioned in verse 32, who find deliverance, is evidently the same as in Rev. xii, 17, with whom the dragon is wroth. And why wroth? Because they keep the Commandments of God, and have the Testimony of Jesus Christ. What is the Testimony of Jesus Christ? We will let the angel who addressed John answer this question. He says, "The Testimony of Jesus is the spirit of prophecy." Rev. xix, 10. Says Joel, "Your sons and your daughters shall prophesy." The remnant of both texts are evidently the same. No one, then, need marvel because the dragon's ire is stirred, on seeing the "spirit of prophecy" revive in the church.
"But," say some, "the spirit of prophecy with all the Gifts, ceased 1800 years since." We inquire for their proof of this position, and they quote with emphasis 2 Tim. iii, 16, 17, to prove that God's revelation was complete in Paul's day, therefore instruction by any of the Gifts at this day must be unnecessary and false. Paul says, "All Scripture is given by inspiration of God, and is profitable, . . . that the man of God may be perfect, thoroughly furnished unto all good works." But when did he thus write to his son Timothy? Answer, A. D. 66. Now this text either proves that all men, for all coming time, were thoroughly furnished unto all good works, when Paul penned it, or it does not. If it does, then it also proves that the epistles of John, written twenty-four years afterward, and the Revelation given thirty years after, were superfluous.
But if the text does not prove that all men for all coming time, were thoroughly furnished unto all good works, A. D. 66, when Paul wrote it, then it does not disprove the view that God may reveal himself by some of the Gifts A. D. 1856. It is evident that Paul here refers to the Old Testament Scriptures which Timothy had known from his youth.
As all objections against the revival of the Gifts can be fully met, then we inquire, what is their object? Were they designed to take the place of the Word? Never! If the Gifts be revived, and the church receive instruction from them, will not this supercede the necessity of searching the Scriptures for truth and duty? No! Never!
Here is where some good brethren are stumbling at this subject. They conclude that if it be true that God is reviving some of the Gifts, "for the comfort of his people, and to correct those who err from Bible truth," that all errors would at once be corrected by these Gifts, and the church be saved the trouble of searching the Word for truth to expose error. They think it strange that the error of commencing the Sabbath at 6 o'clock has not been corrected by some of the Gifts, if indeed they exist in the church. But such entertain erroneous views of this subject. They would put the Gifts where they do not belong. Said Jesus, "Search the Scriptures." We are to seek for truth, not only as for lost treasures, but as for "hid treasures."
The revival of any, or of all the Gifts, will never supercede the necessity of searching the Word to learn the truth. The Scriptures on the subject of the time of the Sabbath have never been searched, as they have been by the remnant on other subjects, till of late. In our opinion, the error never would have been pointed out by any of the Gifts, unless the Word had first been thoroughly searched on the question. It is not God's plan to lead out his people into the broad field of truth by the Gifts. But after his people have searched the Word, if then individuals err from Bible truth, or through strife urge erroneous views upon the honest seekers for truth, then is God's opportunity to correct them by the Gifts. This is in harmony with our entire experience on this subject.
Read Acts xv. When certain men from Judea taught the Gentile churches that they must be circumcised and keep the law of Moses, "Paul and Barnabas had no small dissension173and disputation with them." The subject was first duly discussed. Then from their Conference at Jerusalem the Apostles and Elders, with the whole church, sent out chosen men with letters to the Gentile churches. We give an item of the letter as follows:—"For it seemed good to the HOLY GHOST, and unto us, to lay upon you no greater burden," &c. Acts xv, 28.
Apostolic order on this question was, first, investigation, then the testimony of the Holy Ghost in some way on the question. And we are confident that this has ever been God's order, and ever will be his order through all coming time. The Word should ever stand forth in front, as the rule of faith and duty. But the experience of the past shows that good men have erred greatly from Bible truth. It would be folly to deny this. If, then, in our extremity it be God's opportunity to correct the errors of the honest Bible reader, and rebuke the ambitious partisan—who would wish to be found fighting against God? The following we take from an article we wrote on this subject, published in the first Vol. of the REVIEW, April 21, 1851.
Every Christian is therefore in duty bound to take the Bible as a perfect rule of faith and duty. He should pray fervently to be aided by the Holy Spirit in searching the Scriptures for the whole truth, and for his whole duty. He is not at liberty to turn from them to learn his duty through any of the Gifts. We say that the very moment he does, he places the Gifts in a wrong place, and takes an extremely dangerous position. The Word should be in front, and the eye of the church should be placed upon it, as the rule to walk by, and the fountain of wisdom, from which to learn duty in "all good works." But if a portion of the church err from the truths of the Bible, and become weak and sickly, and the flock become scattered, so that it seems necessary for God to employ the Gifts of the Spirit to correct, revive and heal the erring, we should let him work. Yea more, we should pray for him to work and plead earnestly that he would work by the Spirit's power, and bring the scattered sheep to his fold. Praise the Lord, he will work. Amen.
J. W.
"OUR EXAMPLES."
By R. F. C.
For whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope. Rom. xv, 4.
It is evident from this and other passages which speak of them, that the Holy Scriptures are all profitable—all written for our learning, and therefore are all necessary for our instruction and perfection in the truth. No Christian will dispute that this is equally true of the Scriptures of the New Testament, though these inspired declarations refer to those of the Old, and are a most pointed rebuke to those professed Christians who imagine they have no further need of the Old Testament, and say that they would know their duty equally as well were it struck out of existence. Such declarations would never have been made, but for the purpose of evading a portion of the perfect, immutable, and universal Law of Jehovah, of which, the Old Testament alone contains an entire copy.
Whatsoever things were written aforetime, were written for our learning. We may learn important lessons from the accounts of the flood and the destruction of the cities of the plain by fire. These are types or examples of the destruction of the wicked and the salvation of the righteous at the Second Advent. All the wicked were destroyed and all the righteous saved. Even thus shall it be in the day when the Son of man is revealed. Those words of our Saviour clearly prove the importance of our having a knowledge of those scriptures which contain a record of those events. Without this knowledge, how could the last generation "remember Lot's wife?"
We can also learn from these examples that our kind Father always gives a timely warning before bringing any great judgments upon the people; that the righteous believe the warning, obey its requirements and are saved, while the wicked disbelieve and disregard it, and are lost. After being faithfully warned they are lost for lack of knowledge. Jerusalem was laid even with the ground because she knew not the time of her visitation. Luke xix, 44. And, speaking of the time of the end, the angel assures Daniel that the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand. Dan. xii, 10.
The deliverance of Israel from Egypt, and the incidents of their journey through the desert to the promised land are written for our learning. Their frequent murmurings, rebellions and idolatries, and the punishments by which they fell in the wilderness, are recorded for our admonition. Says Paul, in speaking of these very things: Now all these things happened unto them for ensamples; (margin, types;) and they are written for our admonition, upon whom the ends of the world are come. 1 Cor. x, 11.
These examples are recounted by David in Psalms lxxviii and cvi, in which it may be seen that the root of their provocations was their unbelief. Accordingly Paul exhorts us, in his letter to the Hebrews, saying, Let us labor therefore to enter into that rest, lest any man fall after the same example of unbelief. Heb. iv, 11. God was doing a special work for them, yet they doubted his goodness, distrusted his ability to save, after having seen his wonders in Egypt and at the Red sea, were discouraged because of the way, and spake against God and against those whom he had chosen to lead the people. "They envied Moses also in the camp, and Aaron the saint of the Lord." They gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them; wherefore then lift ye up yourselves above the congregation of the Lord! Num. xvi, 3. "The earth opened and swallowed up Dathan, and covered the company of Abiram." Judgment was immediately executed upon them in order to make them examples to all following generations. And though, at the present time, judgment against an evil work is not speedily executed, and therefore the hearts of the sons of men are fully set in them to do evil, yet we may be sure, that such as do wickedly will finally share a punishment as dreadful as those.
If it is a fact, as we fully believe it is, that the Third Message of Rev. xiv, is now being given, the Lord is now doing a special work, equal, at least, to that of leading the Israelites through the desert to the land of Canaan. This Message will consummate the work of preparing the remnant of God's people for translation; a people in whose mouth will be found no guile, being without fault before the throne. The importance of the work, and the fact that the Director of it is "excellent in working," are a sufficient guaranty that it will be accomplished as harmoniously as any in which he anciently engaged. Poor, fallible, human instruments may fail. A Moses or an Aaron may be tempted to speak unadvisedly with his lips, and die on this side of Jordan. In such case the garments of Aaron will be put upon Eleazer, [Num. xx, 26,] and Moses will lay his hands upon Joshua, [Dent. xxxiv, 9,] and thus the work move on harmoniously; but the sons of Korah will perish in their gainsaying. Num. xvi; Jude 11.
God has not sent the Third Angel's Message into the world without choosing the means and instruments by which to send it. Men, as instruments are liable to err, or even to fall away from the truth. Even the apostle Paul, who had not only a special, but a miraculous call to preach the gospel to the nations, was still obliged to keep his body under, and bring it into subjection, lest when he had preached the gospel to others, he himself should be a cast-away. But the operations of God cannot be subverted. He is not divided in those operations against himself. He does not fail in the first attempt and have to begin again. There is no such precedent upon record—no such failure written aforetime for our learning; but all the reverse. Therefore we may confidently come to this conclusion: that if the same God that led Israel through the desert has set his hand to fulfill the prophetic Message of the Third Angel—the last merciful warning to the world, before the coming of the Son of man—he never will be driven to the necessity of perfecting the work by means of a rebellion in the camp, taking sides with the rebels and thus destroy the harmony of his own work. But God will overrule such factions for the good of his children, as Paul wrote aforetime for our learning, saying, There must be also heresies (sects, margin,) among you, that they which are approved may be made manifest. 1 Cor. xi, 19.
I have been learning from the things written aforetime, since receiving the present Message. I was then so foolish as to think, that as the Third Message was the gospel in its primitive purity, none would be so humble as to embrace it, but the true hearted. But sad experience has caused me to learn a lesson, which I might have before learned from the Word of God. Certainly the Apostles preached the gospel in its purity, with the demonstration of the Spirit and of power. But there were those that, amid all these mighty works, could lie to the Holy Spirit to save their worldly wealth, and have the name of giving it all. Others could leave the holy calling of preaching the gospel for the sake of worldly pleasures and enjoyments. Says Paul, Demas hath forsaken me, having loved this present world. 2 Tim. iv, 10. How many Demases will profess faith in the present truth, the judgment only will determine.
As already noticed, factions existed in primitive days. Accordingly we have the following apostolic direction: A factious man, after a first and second admonition, reject; knowing that such a person is perverted, and sins, being self-condemned. Titus iii. 10, 11. Campbell's Translation. Some such were bold enough to withdraw fellowship even from the Apostles, through whom the word of God came to them. Says John, I wrote unto the Church; but Diotrephes, who loveth to have the pre-eminence among them, receiveth us not. 3 John 9. We are not informed what reasons Diotrephes had for withdrawing fellowship from the beloved disciple. Perhaps he accused him of sectarian exclusiveness; for he was a very plain preacher, and had said, on one occasion, "We know that we are of God, and the whole world lieth in wickedness." And he sometimes called those that talked one thing and acted another, liars. 1 John iv, 20.
If such things took place in the Apostles' days, we should not think that some strange thing has happened to us, should the lovers of pre-eminence take the same course now. These examples were written for our learning; and we may expect that many a Diotrephes will willingly receive the Third Angel's Message provided he can correct its errors, and give it the finishing touch by adding some favorite notions of his own. Such would co-operate with the REVIEW, could they, in the first place, make it a "free paper," that is, have it given up to their dictation, either to publish their views, known to be in opposition to those of the body, without reply; or to array brother against brother in its columns.
Brethren in the Third Message have never entered the arena of the REVIEW as combatants; and I trust they never will. God has called us to another work—the work of proclaiming the last notes of warning to the world. We are willing to answer the objections of every candid opponent, to our present position. But I trust in God that the writers in the REVIEW will continue to "speak the same thing," and that all the members of the Diotrephes family will seek some other medium of communication where they may exhibit a rare combination of confusion.
In conclusion I would admonish and exhort every honest soul, who loves the truth and the unity of the Spirit more than the pre-eminence, and yet have partaken of the factious spirit, to consider well those examples of old, which were recorded for our admonition, and by timely repentance and renunciation of your past errors, seek the favor of God. Take a decided stand with the remnant of God's people; and counteract, by every possible means, the influence you have exerted against the present truth. Get as far as possible from the tents of Korah, Dathan and Abiram; for just so certain as the unbelieving and rebellious of ancient time fell in the wilderness, and all these things, as Paul says, are our examples; so sure it is that those who commit the same sins now, will also perish in their gainsaying.
You profess to believe that the Third Angel is now fulfilling his fearful mission; but, while you favor a faction, you give the lie to that profession, and bring the greatest reproach you possibly can upon the cause of God. It would have been much better for you to have remained in open hostility to the truth, than professedly to embrace it, and then pursue a course best calculated to bring it into disrepute. The cause is wounded in the house of its friends. It was not in the power of an open enemy to inflict so deep a wound. But we needed it to humble us and teach us to trust in God alone. It will work for the good of those that love God; and it will serve to manifest those that are approved of him.
The plan of God will not be frustrated—the work of the Third Angel will move onward. But let none of us, who expect to be sealed by this Message for Mt. Zion, be found out of harmony with the work. R. F. C.
Youth’s Instructor Subscription Request
By J. W.
A Request.—Will those who do not wish to continue to take the Youth's Instructor signify it immediately by returning to the Office Nos. 1 & 2 of Vol. IV. By so doing they will save me the trouble of sending them where they are not wanted, and also furnish me with those copies to send to New Subscribers. We have had thirty New Subscribers the past three days. As we have not yet heard from but a part of the friends of the Instructor, we have not copied our list of names, and dropped delinquents. We hope to hear from all who wish to take it, soon.
Meetings in Otsego Village, Mich.
By Merritt E. Cornell
In this place we gave seventeen lectures in the Baptist house before large and attentive congregations. There was a strong spirit of opposition manifested here by several classes: the most popular out of the churches, the most bigoted in the churches, and the spiritualists and infidels. One of the citizens remarked that he had been watching to see what class of people were opposed, and what in favor of the lectures; and found that the most candid and consistent, both in the church and out of it, were interested, and said he, "To my mind this speaks a loud word in favor of your views." About twenty-five full sets of books were taken, besides as many more perhaps that took parts of sets. Eight subscribed for the Review and five for the Youth's Instructor, and as near as could be ascertained, about twenty decided to keep the Sabbath. One of the number had been for years a Disciple preacher.
Toward the close we learned that the Prof. in the Academy, had given out that he would defend the First-day Sabbath, at the Congregational house, on Sunday at 10 1/2 A. M. Accordingly we dismissed, and went to hear, intending to review the discourse at 2 P. M. The Prof. occupied above two hours praying and talking about Sunday as being a "time honored institution," &c., and then said he had just come to the testimony. We then withdrew our appointment at 2 o'clock, and gave notice that both discourses would be reviewed at the Baptist house in the evening. The following are some of the positions taken:
"The Gospel is infinitely more important than that old law.
"The employment of the time is all that made the day holy.
"No man would recognize a particular day unless God had specified it.
"Ignorance of a command releases man from obligation to keep it.
"The mass do recognize the first day as the holy day; hence if they leave it they commit sin.
"Neither the spirit or the letter of the fourth commandment binds men to observe the particular seventh day; it never did, and never can."
The above with twenty-six other false positions were reviewed in the evening. The Baptist house was thronged at an early hour. More than 400 persons were present. As we were about to commence our review, the Prof. arose and remarked that he wished it distinctly understood that he had only laid the corner stone of his argument. We echoed the request, and proceeded to show that his "corner stone" was laid on the sand, and consequently the whole structure would fall. And so it turned out, that our positions were correct, even our enemies themselves being judges.
M. E. CORNELL.
Monterey, Mich., Feb. 18th, 1856.
Discussion in Clarksville, N.Y
By John Norton Loughborough
From Bro. Loughborough.
Discussion in Clarksville, N. Y.
BRO. SMITH:—I improve a few moments this morning to inform you of my journeyings for a few weeks past. After the Conference in Oswego, we went to Roosevelt; met with the church there Dec. 21st to 23d. The Lord wrought for us, and although we found the church in sore trial, we had the privilege of enjoying some precious seasons of prayer and conference with them before we left the place.
Dec. 28th to 30th we spent at Loraine. Quite a tedious storm came on so that but few could get together, yet those who met seemed to feel the importance of taking hold of the work of God anew.
Jan. 1st, returned to Oswego and enjoyed a sweet season of prayer and conference with the church there.
Jan. 5th to 8th, spoke in new places in Van Buren. Some interest seemed to be manifested in the word spoken.
Jan. 13th and 14th held meetings in Manlius. Although it was stormy and unfavorable for meetings, our congregations were good, and seemed to give some heed to the word of truth.
Jan. 20th, commenced a discussion in Clarksville, Madison Co., with one Eld. Alanson White, a minister of the Methodist Episcopal Church, on the question, "Does Philosophy and Scripture teach that man has not an immaterial, immortal soul." We each occupied seven evenings, talking from one to two hours each evening. I considered it an opportunity to do good to hold the above discussion, for two reasons: 1st, Quite a portion of the people in the place, and in the country around, were Seventh-day Baptists; and this very question of the non-immortality of the soul, seemed to be quite a barrier between them and our views of Prophecy. 2d. It seemed, on trial that no house in the place could be obtained, in which to give lectures on our faith before the people; but the discussion they would admit into their houses; and we considered that by hearing this discussion, men could have a chance to decide for themselves on this point, and perhaps become interested to hear upon other subjects. We were not disappointed in this, as the sequel will show.
When the discussion commenced, it devolved upon me to lead out. I said but little on Philosophy, but passed immediately to the investigation of the Scriptures, choosing rather to find what the Scriptures taught, and then show that the Philosophy of man taught the same.
Eld. W., instead of answering my scripture argument, proceeded three evenings with a long argument from Philosophy, to show that man's mind was not matter. I answered his arguments as briefly as possible,175and proceeded to read the plain teaching of the Scriptures each evening.
The most of the people were not interested in the philosophical reasoning, and began to decide in favor of the Scripture testimony that had been presented. Eld. W.'s friends urged him up to come to the Bible, but before he concluded to do it, we had our position laid down by which all his objections might be answered. When he introduced his testimony from which he inferred the immortality of the soul, we endeavored to candidly compare them with the plain teachings of the word of the Lord. The Lord gave us liberty in striving to vindicate the doctrine of immortality alone through Christ.
When the plain testimony of the word of God began to take effect in convincing the minds of the people, there was much uneasiness among those who, "having ears hear not," as will be seen by their endeavors to end the discussion.
When I made arrangements to hold the discussion I allowed nine days to attend to it, supposing that that would be sufficient time to investigate it. I stated to Eld. W., about the time I thought I should have to leave the place. But I found he had a disposition to drag the matter and I made arrangements to stay fourteen days longer. When I had spoken four evenings and W. three, he proposed to put it over one evening to which I consented. When we had each spoken again he wanted another evening, which consumed more than the time first allotted for the discussion. I then told the congregation that I had arranged to tarry till the subject was through with. It was understood by friends how much time I had remained, and I suppose he learned the number of days. When I made the above statement, Eld. W. seemed confused.
After we had each occupied another evening, Eld. P., the stationed minister of the church, arose, and gave out appointments for five evenings in succession.
One of these appointments was for a prayer-meeting in the meeting-house, whereas prior to this, they had been held in a private house. This announcement was made Saturday evening. Eld. P. claimed also, that he should reserve the next evening (Sunday evening;) because before this discussion he had been in the habit of holding meetings in the meeting-house Sunday evening. He had already given up two of them for the discussion. (But as it happens one of the Sunday evenings the discussion passed over at Eld. W.'s request.) He said the church did not like to have their regular meetings set aside. This according to my arrangements was leaving me but one more evening to finish up what I had to say; and Eld. W. had as yet but just fairly entered upon the Bible. The congregation began to whisper among themselves that this was a contrived plan, and that Eld. W. was trying to get an honorable back-out. Some may think it strange, but that is the way it looked to me.
After these six appointments had been announced, Eld. W. arose and said perhaps he and myself could arrange it between us so as to go on with the discussion after the six evenings, or else finish up in the two remaining to us. I went to him after meeting and told him if we could have the house the week after Eld. P.'s announced appointments were filled, I would take up one of my appointments, and spend those five evenings in Winfield, an adjoining town, where the people wished to hear, and return the following week to complete the discussion. Eld. P. said that would suit him. Eld. W. looked confused but finally agreed that I should speak the next Monday night, in Tuesday night, and the next week Monday night, I should speak again, and so we would go on with the discussion.
Accordingly on Monday night I went and reviewed the arguments of Eld. W., presented Saturday night. After I had finished my remarks Eld. P. arose and said, He was sent to that place by the Oneida Conference to labor for the good of souls. We (said he) have been contemplating some time holding a protracted meeting. We shall commence it next Monday night. I (said he) shall try to win souls to God. I shall reserve the use of this house next week fearless of man, flesh or the Devil. So I was thrown out of the discussion with no chance of summing up, and with no warning whatever. But this was not the end of the investigation of the subject; for quite a number furnished themselves with the "Examination of Scripture Testimony."
We went to Winfield and spent the Sabbath with the brethren and sisters there. Here we were glad to learn that there was some little fruit of the tent meeting. We thought of speaking in the evening of First-day in the Baptist Church, but the Methodist minister did not dare to take the responsibility to give out an appointment, so a kind brother notified a few who assembled at his house. They gave good heed to the truth. Our own soul was refreshed in176speaking to them. In striving to water others we felt that the Lord watered us.
Monday returned to Bro. Main's, near Clarksville. Spent the afternoon at Babcock's Mills, where we had thought of holding a meeting in the evening; but the way did not seem to open. We thought, therefore, we would return by way of Clarksville and attend the announced protracted meeting. Accordingly we drove to the village and made some inquiries. No appointment had been given out for a protracted meeting! We went to Eld. P., who first made the appointment, and he told us plainly that there was to be no protracted meeting. The way he explained the difficulty was that they had not entirely given up having one, but should probably have one by and by. We returned to Bro. M.'s convinced that the so-called protracted meeting was merely an excuse to get out of the discussion. We believe the "wrath of man will praise the Lord;" for it is fully manifest in this already.