A Four Days Oral Discussion
Between Elder John R. Daily, Primitive Baptist
and Aaron Walker, Campbellite,
held at Clermont, Indiana,
June 23, 24, 25, 26, 1891.
Proposition I. "Water baptism, administered to a penitent believer, is in order to justification, being the condition of the pardon of past sins." Walker, affirmative. Daily, negative.
In affirming this proposition Walker argued that the commission, Mark 16:15,16, sustained his proposition; that he affirmed nothing of baptism to an impenitent sinner; that faith and repentance were prerequisites to baptism; he that believeth and is baptized shall be saved, but if a man would not believe and obey he would be damned.He quoted John 3:5, as sustaining his position, holding that born of the water was water baptism, and that it was in order to justification; that Gal. 3:27, Rom. 6:3,4, I. Cor. 12:13, Eph. 5:26, and Acts 2:38 all supported his position.
The negative argument, offered by Daily, was as follows:
1. Baptism is a figure of a burial. It is not essential that the body be buried in the dirt. It may lie on the desert waste; it may be cremated and its ashes sprinkled to the wind; it may repose on the rocky summit; and yet it shall come forth in the resurrection. Christ raised Lazarus from the grave, the widow's son from the bier, and the virgin from the couch. The following syllogism he founded upon his first argument:
a - Baptism is a figure of burial.
b - A burial is not essential to life in the resurrection.
c - Therefore baptism is not essential to eternal life, or eternal salvation.
2. He argued that baptism is a righteous work (Matthew 3:15) for the fulfillment of righteousness, and Paul says (Titus 3:5-8) "Not by works of righteousness which we have done, but according to his mercy he saved us."
3. It is an evidence of faith and love, and these are the evidences of the new birth, and of eternal life. The evidence of a state can not exist without the existence of the state prior to the existence of the evidence. John 5:24; I. John 4:7. He then asked Walker: "Are all sins forgiven in the same way?"
4. Christ first made disciples and then baptized them, whereas Walker makes disciples by baptizing them. John 4:1.
5. Baptism is never once mentioned in connection with justification from past sins. Isa. 53:11,12; Acts 13:38,39; Luke 18:10-14; Rom 3:24-30 and 4:1-3.
6. Such a system is not adapted to the various states and circumstances of life.
7. It makes the obedience of three necessary: Christ, the sinner, and the administrator. Rom. 5:19. He then asked if God dwells in unregenerated sinners.
8. It brings in a second mediator, whereas there is but one. I. Tim. 2:5.
9. If all sins are forgiven the same way, it would make a repetition of baptism necessary.
10. It makes baptism antecedent to purification. Heb. 9:13-15. From this, he said, we learn that the conscience is purged from dead works before one begins to serve the living God.
11. It is a denial that Christ's righteousness is imputed to us, and that our sins are imputed to him. Isa. 53:5,6; Heb. 9:27,28; I. Peter 2:24; Heb. 1:1-3.
12. It argues that a corrupt tree must bring forth good fruit to become good. Matt. 7:18.
13. It argues that an evil man out of the evil treasure of his heart brings forth good things. Matt. 12:35.
14. God dwells only in his children. II. Cor. 6:16; I. John 4:13; Gal. 4:6,7; I. John 4:15,16. He held that when one confesses Christ he is a child of God.
Proposition II. "The Scriptures teach that God chooses or elects his children previous to any act of obedience on their part as a condition." Daily, affirmative. Walker, negative.
Daily proceeded with his affirmative argument in the following order:1. Jesus Christ, the Son of God and Saviour of his people, was chosen by the Father prior to his incarnation, and his children, being chosen in him, were elected previous to any act of obedience on their part as a condition. Isa. 42:1: Matt. 12:18; I. Pet. 2:5,6; Isa. 61:1-3 and 9:6,7. Upon this he based the following syllogism:
1 - Christ was chosen as the chief corner stone.
2 - His children are built up as lively stones.
3 - Therefore they are chosen to fill their places as lively stones, as he was chosen to fill his place as the chief corner stone.
2. The children of Israel, as a nation, were chosen sovereignly and independent of conditions, to serve the great purpose of Him who had thus chosen them. They are typical of spiritual Israel, or the Lord's spiritual children; and as the choice of the type was, so also was the choice of the antitype. Gen. 12:1-3; Isa. 41:8-10; Deut. 7:6-8 and 10:14,15; Rom. 2:28,29 and 9:6-8. He then offered the following syllogism:
a - National Israel represented all the spiritual children of God.
b - National Israel was chosen prior to any acts of obedience on their part as a condition.
c. Therefore all the spiritual children of God are chosen prior to any acts of obedience on their part as a condition.
3. The children of God are often spoken of and addressed as the elect of God, showing that they have been chosen by him to serve and glorify him. They must have been chosen to obedience, therefore their obedience resulted from the choice. For one must be elected to a position before he can perform a single duty in that position. Titus 1:1; Col. 3:12,13; Luke 18:7; Matt. 24:22-24; Mark 13:20; I. Pet. 5:13; Matt. 24:29-31; I. Pet. 2:9. He then submitted the following syllogism:
a - The children of God are his elect.
b - Their election is unto obedience.
c - Therefore the children of God are chosen or elected previous to any act of obedience on their part as a condition.
4. Faith and love are evidences of election, and prerequisites to all acceptable service. Without these traits of character no act of obedience can be performed. "Without faith it is impossible to please God." Heb. 11:6. "For whatsoever is not of faith is sin." Rom. 14:23. Faith is the gift of God. There can be no gift without choice of one to whom the gift is made. Acts 13:48; Rom 12:3. He then submitted again the following syllogism:
a - Faith is the gift of God to all his children, and must be given before obedience can be rendered.
b - One must be chosen to receive a gift before the gift can be bestowed.
c - Therefore God chooses or elects his children previous to any act of obedience on their part as a condition.
Again, love is the fruit of the Spirit; it must precede all acceptable service; it is shed abroad in our hearts by the Holy Ghost which is given unto us; therefore God chooses or elects his children previous to any act of obedience on their part as a condition.
5. The Scriptures teach salvation to be, not of works, but of grace. II. Tim. 3:9; Rom. 8:28-34, 11:1-7, and 9:9-20; Titus 3:5-7; Eph. 2:8-10.
6. The children of God were sanctified by him, or set apart in his foreknowledge, preserved in Christ, and then called. Jude 1.
7. Christ taught the doctrine in his teachings. Luke 4:16-32.
8. Receiving the gospel, not in word only, but in power, and in the Holy Ghost, and in much assurance, is an evidence of having been elected or chosen of God. I. Thess. 1:4-6. Then before they had become followers of the Lord they had received the gospel in power, and in the Holy Ghost, and in much assurance, which is an evidence of election.
Walker then followed with his negative, taking the position that God elected character and not persons; that any one who would fill the character could be one of God's elect; that I. Peter 1:2-5 was not an election before they did anything; that Peter taught us that we were to make our calling and election sure, II. Pet. 1:10, quoting "Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted [procreative] word, "which is able to save your souls." James 1:21.
He quoted Rom. 10:2: "All day long have I stretched forth my hands unto a disobedient and gainsaying people," also, Ezek. 33:11. In answer to Rom. 8:28-30, he said the Apostle was speaking of the ancient dead of Israel. That these predestinated ones were already glorified. But that Christ taught in his sermon on the mount how we could become the children of God. Matt. 5:44,45. That there were none but what could be children of God if they would fulfill the words of the commission. He quoted Acts 3:19, I. Pet. 1:5-9, Rom. 11:4, and asked if a man preaching the gospel could be an instrument in saving sinners. He wanted to know whether God's children were chosen in unbelief or in faith, and quoted, "If any man have not the Spirit of Christ he is none of his." He said Christ chose his apostles, Eph. 1:3-5, but that God always chose character. That Acts 13:48, "As many as were ordained to eternal life believed," was to be understood, "as many as were disposed to eternal life believed." That he had bestowed many gifts - had given away hundreds of dollars - without choosing the one on whom he bestowed it. That if Daily's position be true, all men were emotionally insane.
Proposition III. "The Scriptures teach that man in his fallen and condemned state possesses the ability by the free volution of his will to come to Christ and become a child of God." Walker, affirmative. Daily, negative.
In affirming this proposition Walker said that will is the action of the mind in decision. "If I could not believe a truth when presented to my mind, I could not believe a falsehood when presented to my mind." That we have power to go this way and power not to go that way. That man without ability was not responsible. That Christ gave to them that received him, power - privilege - to become the sons of God. That Jesus required of the Jews that they make the tree good, and that faith is voluntary, quoting, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light." Also II. Pet. 3:9; Joshua 24:15; and John 5:40.He argued that man's future state depended upon his doing or not doing. That God created the mind free to act without influence. That a man reasons and then wills. From the general tenor of his arguments, he seemed to desire to establish the idea, that the whole ground of man's acceptance with God or his final rejection, turned upon his believing or disbelieving the gospel.
Daily followed with his negative argument:
1. Man in his fallen and condemned state is described in the Scriptures as being dead. Eph. 1:1; John 6:53-54; and I. John 5:11,12.
2. In that state his will is depraved. John 5:40-42. They had not the love of God in them, and for that reason they had not the will to come. None can come until they have this love. Rom. 5:5; John 6:44, 45, 64, 65; Phil. 2:12,13.
3. In coming to Christ one must come in a manner to please him. In his fallen and condemned state man is destitute of faith. The believer is not in a fallen and condemned state. John 3:18; Heb. 11:5; John 5:24.
Why do they not believe?
a - Because they are not of his sheep. John 10:20.
b - Because they can not. John 12:37-41.
They can not believe because they can not hear and understand. They can not hear because they are not of God. John 8:43-47; I. John 4:5,6. Man in his fallen and condemned state is of the world and not of God, and therefore can not understand. As he can not hear and understand, he can not believe. As he can not believe, he can not come to Christ.
4. Man in his fallen and condemned state is in love with sin and is not in love with God. One who loves God is not in a fallen and condemned state. One who does not love God is in a fallen and condemned state. One can not come to Christ who does not love God. Therefore one in a fallen and condemned state can not come to Christ. I. John 4:7,8.
5. Man in his fallen and condemned state is accustomed to do evil. One who is accustomed to do evil can not turn about and do good. Jer. 13:23.
6. It presents a contradiction, by asserting that man in his fallen and condemned state is free. John 8:33-42.
7. It argues that a man can do something without Christ; that he can come to Christ, believe on Christ, and love Christ; whereas Christ says, "Without me ye can do nothing." John 15:5.
8. It denies the Bible doctrine of depravity. Isa. 40:15-17; Gen. 6:5; Psa. 112:9; Rom. 3:9-23; Job 15:14-16; Eccl. 7:20.
Proposition IV. "The Scriptures teach that all who are regenerated and born again in time will be saved in eternity." Daily, affirmative. Walker, negative.
Daily affirmed in the following order:1. His first argument was based upon the prayers and intercession of Christ. Heb. 7:24,25; John 11:41,42; I. John 5:14,15; John 17:9-26.
Syllogism:
a - The prayers of Christ are always heard and answered.
b - He prayed that all who should believe on him might be with him and the Father, and that they might behold his glory.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
Syllogism:
a - He makes intercession in heaven for all who come to God by him.
b - His intercession as an accepted High Priest is always heard.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
2. His second argument was based upon the nature of the new covenant which God has confirmed with an oath. Heb. 6:13-20.
Syllogism:
a - The new covenant embraces all the heirs of promise.
b - In that new covenant God confirmed his counsel with an oath that he would be merciful to their unrighteousness, and that he would remember their sins no more.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
3. The third argument was founded on the fact that God's children are represented as sheep and will be finally saved. John 10:25-29; Psa. 100:3; Psa. 79:13, and Psa. 23; Zech. 13:7; Matt. 25:31,32.
Syllogism:
a - The term sheep is used as a symbol of all who are regenerated and born again in time.
b - In the day of his coming they shall be separated from the goats and received into the kingdom prepared for them from the foundation of the world.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
4. God's children were given to Christ and will be saved by him. John 6:36-39, and 17:1-3; Isa. 8:18; Heb. 2:10-15.
Syllogism:
a - All who are given to Christ by the Father shall come to him and shall not be cast out, but shall be finally delivered from bondage.
b - All those given to Christ are those who are regenerated and born again in time.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
5. God will not impute sin to his children. Psa. 27:1,2; Rom. 4:4-7.
Syllogism:
a - All who are regenerated and born again in time have their sins forgiven.
b - God will not impute sins to those whose sins are forgiven.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
6. His sixth argument was based upon the nature of God's love. Jer. 31:3; Eph. 2:4-5; Isa. 49:15; Psa. 103:8-13; Rom. 5:7-10 and 8:35-39.
Syllogism:
a - God loves everlastingly all who are regenerated and born again in time.
b - Nothing shall be able to separate them from that love.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
7. His seventh argument was based upon God's peculiar knowledge of his children. II. Tim. 2:16-19; Matt. 7:22,23.
Syllogism:
a - God knows all who are regenerated and born again in time as his children.
b - He never knew any of those who are finally lost as his children.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
8. Having passed from death unto life, they shall not come into condemnation. John 5:24.
Syllogism:
a - All who are regenerated and born again in time have passed from death unto life.
b - Those that have passed from death unto life shall not come into condemnation.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
9. God will finish what he has begun. Phil. 1:6; I. Thess. 5:23,24.
Syllogism:
a - God begins a good work in all who are regenerated and born again in time.
b - He will finish that good work and preserve the whole soul, body and spirit, blameless unto the coming of our Lord Jesus Christ.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
10. God supports his children and keeps them by his power. Isa. 41:8-14; Psa. 37:23-25, 139:5-10, and 34:19-22; Col. 3:3-5.
Syllogism:
a - God keeps and supports by his power all who are regenerated and born again in time.
b - God's power is infinitely superior to all others, and can never be overcome.
c - Therefore all who are regenerated and born again in time will be saved in eternity.
11. To be in a saved state is to be in a state of safety. Salvation is a state in which there is no danger. Mark 16:16. The first day Walker argued for this text. Today he argues against it. John 10:9; Matt. 1:21; II. Tim. 1:9; I. Pet. 1:6-9; Isa. 12:1,2 and 26:1.
12. God always chastens his disobedient children in love. Job 5:17-19; Prov. 3:11,13; Heb. 12:5-11. How far can a child backslide and still remain a child? Where is the limit?
13. God is married to all his children, and is never divorced. Hosea 2:19,20; Isa. 54:5-10; Rev. 21:9; Jer. 3:14.
Walker followed with his negative, holding that if the child of God continues not in obedience he will finally and forever be lost. He quoted, "Turn ye, turn ye, for why will ye die?" to show the possibility of their final destruction. He referred to the case of Judas who fell. Daily, in speaking of Judas, claimed that he only fell from his bishoprick. That Jesus spake of hm as being a devil prior to his betraying him. Walker spoke of the Israelites falling in the wilderness as an instance of apostasy. He quoted, "Behold, I stand at the door and knock," Rev. 3:20, and said that the Lord would spew them out of his mouth for their unfaithfulness to him, Rev. 3:16, and so away goes the imputation for sins. Speaking of the church of Ephesus, he said they were warned of their final overthrow if they did not return to their first love. By way of replying to what had been said of the covenant, Heb. 8:10-12, he said the Lord does not impute sins as long as they obey his covenant, but if they deny the Lord that bought them, then they bring upon themselves swift destruction; that the good ground, spoken of in the parable of the sower, were they that believed, but in time of temptation fell. He said, "God Almighty has been trying to keep men out of death ever since the world began." That as long as a man will keep the Spirit of Christ he will not fall. And that no man is a child of God only by adoption. He claimed that eternal life was only promised, and that it was future; not possessed during this transitory state whatever. That nobody would be lost, but those who refused to believe.
He rallied principally to the old covenant and the conditions of that covenant to support his cause. Daily showed that we were not living under that covenant, but the new, and that this covenant is better than the old, for therein God had said he would not impute their sins to them, but remember them no more FOREVER.
The discussion was well attended, although a very busy time with the farming community. Walker has long been regarded by his denomination as a champion; has had more than sixty debates with various denominations, we understand, and several have been with our people. It was Daily's first effort in public theological dispute, but we can say, he acquitted himself nobly, showing that he was too well informed in the Scriptures for his opponent's theory. It was conceded by all denominations, as far as we learned, except those who were members of Walker's church, that Daily fully sustained himself, gaining a decided victory over error and for truth. The Lord be praised, and to him be all the honor and glory.
Elder Daily's Comments Regarding His Discussion with Aaron Walker
In the winter of 1890 and 1891 a contention over religious questions arose between Brother Barton C. Symmonds, who was a school teacher, and others, in a debating society. A member of the Campbellite order proposed to get one of his friends to aid him in a joint debate with Brother Symmonds and myself. Brother Symmonds came to see me about it, and I told him to inform the Campbellite aspirant after polemic honors that I did not load for small game; that I could not afford to do that, as the ammunition would be worth more than the game; that if he wanted a debate he must bring out some man that I could afford to meet. The place at which the debate was asked to be held was Clermont, about nine miles west of Indianapolis and about fifteen miles northeast of my home. About three years prior to this time I had preached a sermon there on the doctrine of election, in reply to a Campbellite discourse which had been delivered at that place. Brother Barton C. Symmonds was then the principal of the school at Clermont, and the Campbellite sermon was preached for his special benefit. He claimed the right to have it replied to, and I delivered the reply at his request. The Campbellites, I am sure, had not forgotten that circumstance.The challenging party sent me word by Brother Symmonds that if "big game" was what I wanted, he would procure Mr. Aaron Walker, of Indianapolis. Mr. Walker was a strong man, having held over sixty religious discussions. A brief correspondence with the challenger and with Mr. Walker resulted in an agreement to discuss four propositions, the debate to last four days of four hours each, one day being given to each proposition. The time agreed upon was the latter part of June, 1891.
I realized that I was assuming a new responsibility of great weight. Mr. Walker was an experienced debater. He had debated with many able men, among whom were Elder G. M. Thompson, Elder John A. Thompson, and Elder Harvey Wright, of the Primitive Baptist church. In addition to his acquaintance with the tactics of public disputation, he was known to possess a good stock of sarcasm and ready wit. I at once began a preparation for the discussion in which I became more and more interested as the time drew near. I seriously considered my motive in the undertaking. Sometimes I feared that it was all fleshly, and that I only craved a name. Whenever this thought arose in my mind, I felt depressed in spirit, and regretted that I had been so rash as to rush into a combat that might have been avoided. I well knew that if the Lord was displeased with the matter he might withhold his aid. In such a case I was certain that all my preparation would avail me nothing. Again, I wondered if it was really right to engage in debates with the world on the sacred themes of the gospel. I heard some say it was, while others said it was not. If it was not right, I did not want to do it. A failure to succeed in the defence of our cause, I knew, would be very detrimental, and my dear brethren and sisters would share in the shame and disgrace of the failure. I was much disturbed by all these considerations.
I applied myself to the study of the Bible, however, with a new zeal. I carefully framed every argument into a logical syllogism, and arranged the passages upon which I relied as proof in the most careful manner. Many sleepless hours of the night were spent in meditation on the work that was before me, and often I arose from my bed to write down a new thought that came to my mind. My misgivings in regard to the propriety of discussions of this nature left me, and I became settled in the belief that it is right to defend the cause whenever it is assailed by its enemies. I was fully convinced that it is right to let the world know that we are not ashamed of our doctrine, and that we are not afraid of the modern Goliaths who challenge the armies of the living God. My opinion in regard to that matter has never changed. God will honor and bless those whom he has set for the defence of the gospel, if they wield the sword of divine truth in cutting down error and rearing in its stead, by the strength he gives them, the glorious banner he has placed in their hands.
When it became known throughout the country that the debate was to come off, the Campbellites expressed their regrets that the Baptists would not be represented by an abler man. They said the debate could not be very interesting, as I was inexperienced in that line and Mr. Walker would have nothing to do. They circulated the report that it would only last one day, and some of them who attended declared they had arranged to stay only that long.
My wife and I went in our buggy to the place where the discussion was held early on the morning of the first day. At Brownsburg, on the way, a friend called out to us jocularly, "It is reported here that the debate will last only today." I replied as I drove on, "That depends altogether on Mr. Walker's wind." Some of Walker's friends were in hearing of these remarks. As we were driving into Clermont we saw a number of gentlemen sitting in a yard, and I remarked to my wife that I was sure they were Campbellite preachers and that one of them was Mr. Walker. Passing on up the street, I saw an old man sitting in front of a store whom I at once recognized as Elder Harvey Wright. I called to him and he came to us, being delighted to see us. I put up my horse at a Baptist home, left my wife with some sisters there and went back to where Elder Wright was, who took me to the yard in which the Campbellite preachers were sitting, the ones we had passed, and introduced me to Mr. Aaron Walker and Mr. Henry Pritchard. Mr. Pritchard was Mr. Walker's Moderator in the debate. After chatting awhile with them we all walked together to the Campbellite meeting house in which the debate was to be held. Elder R. W. Thompson had been chosen as my Moderator, and I learned he was in the neighborhood of the Salem Church, which was one and one-half mile south. The hour of ten o'clock came before he arrived, and I appointed Elder Wright to occupy his place till he came, and the debate commenced.
Mr. Walker affirmed the following proposition that day: "The Scriptures teach that water baptism, administered to the penitent believer, is in order to his salvation, being a condition of the pardon of his past sins." He opened with a speech of a half hour, during the delivery of which I prayed for divine aid. As I arose to reply a timidity was felt that was unusual for me, but it soon left me and I felt my strength coming as I proceeded. In about fifteen minutes I replied to his arguments, and spent the remainder of my time pouring in negative arguments which I had carefully prepared. I presented them with a confident feeling that he could not refute them, which gave me great courage and added force to my delivery. I could see that I had produced some degree of surprise when I took my seat. In Mr. Walker's next speech he devoted nearly all his time in an attempt to answer my negative arguments, so that I had little to do in my second speech in the way of replying to him. This gave me time to deliver many strong negative arguments of which I had a good supply. In the afternoon I was in the lead, Mr. Walker doing but little except to ridicule the doctrine of election and abuse those who believed it.
The second day I affirmed this proposition: "The Scriptures teach that God chooses or elects his people prior to any act of obedience on their part as a condition." I cannot now give the wording of the proposition discussed on the third day, but it affirmed the freedom and power of the will of every sinner to choose salvation for himself, to come to Christ and accept salvation on the terms of the gospel. The last day I affirmed the following proposition: "The Scriptures teach that all who are regenerated and born again in time will be saved in eternity."
I cannot give a synopsis of the arguments made in that discussion, as the manuscripts have all been destroyed by fire. I never felt more sensible of the Lord's presence with me in preaching than I did in that work. I carefully avoided the use of ridicule or abusive language, and in this way I am sure I won the respect and love of a large majority of the audience. Some admissions were made by the Campbellites which showed how they felt over the debate. On the third morning, Brother John L. Goben, a Baptist brother of Crawfordsville, arrived, who had not been there the first two days. He was very anxious to learn how the discussion was progressing, so he approached a group of Campbellites and inquired of them about it. They supposed him to be on their side and told him that it was getting along pretty well, but they had the wrong man. They said Mr. Walker was getting too old to debate, and that if they only had a young preacher in it who had preached there the night before, they could have defeated Daily. This greatly elated Brother Goben, who was a warm friend of mine. The County Superintendent of Schools of Hendricks County was passing by the town on the train the evening of the first day, and Mr. Henry Pritchard, Mr. Walker's Moderator, got on with a number of others to go to Indianapolis. The Superintendent inquired of Mr. Pritchard about the debate, and he told him Daily was a strong man and was giving Walker a hard battle. He said that Walker was once an able debater, but he was too old and ought to quit. Other admissions were made by them, and as far as I could learn the people of other denominations and those who made no profession gave the victory to me.
I rejoiced to know that truth had triumphed, not simply over a man, but over false doctrine. Elder Thompson's aid as Moderator was of great service to me. My soul glowed with love and praise to God for the strength I knew he had given me, in this conflict, to hold up the banner of truth.
I hope the reader will not take this account of my first religious debate as exhibiting a spirit of egotism on my part. I am very sensible, I am sure, of my own weakness. I detest self praise, and do not wish to be understood as extolling myself in the least. I was successful, but my success was due to the fact that I was on the side of truth, and that God enabled me to stand there.
Truth crushed to earth, will rise again,
The eternal years of God are hers;
But error, smitten, writhes in pain,
And dies amid her worshipers.
