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.