QUESTIONED J. O’KANE IN DAYTON--HE BEAT A RETREAT--HE REPLIED
IN CRAWFORDSVILLE--THREE RESURRECTIONS, NATIONAL, MORAL, AND
IMMORTAL--CONVERSATION IN WEST LEBANON--EVERLASTING, FOREVER--KINGDOM
OF GOD--SIN, ERROR, SUFFERING NOT ENDLESS--IN SOUTHERN INDIANA--WHY
LIVE A CHRISTIAN LIFE--BIGOTRY IN BRECKENRIDGE--DISCUSSION WITH
MR. DICKERSON--CALVINISM--ARMINIANISM--UNIVERSALISM--DEBATE IN
CHAMBERSBURG.
When in Dayton on one occasion to fill an appointment, I heard J.
O’Kane preach an excellent sermon--it was all Universalism. His
subjects were the Mosaic and Christian covenants. Moses was the head of
the first, and Christ the head of the second covenant; the blessings of
the first were _temporal_, and were designed only for the _Jews_; the
blessings of the second were _spiritual_, including the _forgiveness
of sin_ and _life everlasting_, and were designed for _all nations_.
The whole Jewish nation was blessed temporally, and all nations,
families and kindred would be blessed spiritually. He dwelt long and
emphatically on these points--proved and illustrated them in a very
satisfactory manner. My friends evidently thought that was pretty good
Universalism, as it certainly was. But I was satisfied that it was
all a _blind_, and I resolved to quiz him a little. As soon as he was
through, I asked the privilege to propound a few questions, and stated
I should be much pleased if he would answer them.
“Ask as many questions as you please, and I shall be sure to answer
them,” said he, in not a very agreeable tone.
“I understood you to say that the blessings of the Christian covenant
are for all mankind, and that all nations, families and kindreds of the
earth would surely participate in those blessings. Did I understand
you correctly?”
“Yes, sir.”
“I also understood you, that the blessings of said covenant are
spiritual--the forgiveness of sin and life everlasting. Did I
understand you correctly?”
“You did.”
“Once more. Do you believe that all nations, families and kindreds will
be blessed by having their sins forgiven, and with life everlasting?”
“Suppose I don’t,” said he, in an angry tone.
“But why equivocate? You have just said you did believe this.”
“You don’t know what I said.”
Mr. O’Kane was in a pretty tight place, for it was well known, that
he was a staunch advocate of eternal woe. Why he delivered such a
discourse was best known to himself. Perhaps he hoped to catch some of
our brethren by pretending to be with them in faith.
Subsequently, he replied to a discourse I delivered in Crawfordsville,
from these words: “Marvel not at this; for the hour is coming in the
which all that are in their graves shall hear his voice, and they shall
come forth; they that have done good, unto the resurrection of life;
and they that have done evil, unto the resurrection of damnation.” John
v. 28, 29. There are, I remarked, three distinct resurrections spoken
of in the Bible--a temporal, a moral, and an immortal resurrection.
When the Bible speaks of a resurrection, we must learn from the context
of the passage, which of those resurrections is intended. I will
briefly notice some passages where these three resurrections are spoken
of.
In Ezekiel, thirty-seventh chapter, the prophet is writing of the
return of the Jews to Palestine from Babylon, where they had been
enslaved for seventy years. The chapter is headed--“The resurrection
of dry bones.” I will cite the whole passage: “The hand of the Lord
was upon me, and carried me out in the spirit of the Lord, and set me
down in the valley which was full of bones, and caused me to pass by
them round about; and, behold, there were very many in the open valley;
and, lo, they were very dry. And he said unto me, Son of man, can these
bones live? And I answered, O Lord God, thou knowest. Again he said
unto me, Prophesy upon these bones, and say unto them, O ye dry bones,
hear the word of the Lord. Thus saith the Lord God unto these bones:
Behold, I will cause breath to enter into you, and ye shall live; and I
will lay sinews upon you, and will bring up flesh upon you, and cover
you with skin, and put breath in you, and ye shall live; and ye shall
know that I am the Lord. So I prophesied as I was commanded; and as I
prophesied, there was a noise, and behold a shaking, and the bones came
together, bone to his bone. And when I beheld, lo, the sinews and the
flesh came up upon them, and the skin covered them above; but there
was no breath in them. Then said he unto me, Prophesy unto the wind,
prophesy, Son of man, and say unto the wind, Thus saith the Lord God:
Come from the four winds, O breath, and breathe upon these slain, that
they may live. So I prophesied as he commanded me, and the breath came
into them, and they lived, and stood up upon their feet, an exceeding
great army.” Ezek. xxxvii. 1-10. Now mark the explanations: “Then he
said unto me, Son of man, these bones are the whole house of Israel;
behold, they say, Our bones are dried, and our hope is lost: we are cut
off for our parts. Therefore prophesy and say unto them, Thus saith
the Lord God: Behold, O my people, I will open your graves, and bring
you into the land of Israel. And ye shall know that I am the Lord,
when I have opened your graves, O my people, and brought you up out
of your graves. And I shall put my spirit in you, and ye shall live,
and I shall place you in your own land; then shall ye know that I the
Lord have spoken it, and performed it, saith the Lord.” Ezek. xxxvii.
11-14. This was a temporal resurrection, and included also a moral
resurrection. It was the return of “the whole house of Israel” to “the
land of Israel from Babylon.” When in Babylon, they were said to be in
their _graves_, their _hope was lost_, but they were to come up out of
the graves, and be restored to their beloved country.
The same events are also predicted in Daniel xii. 2. “And many of them
that sleep in the dust of the earth shall awake, some to everlasting
life, and some to shame and everlasting contempt.” The connection shows
this to be the same kind of a resurrection spoken of in Ezekiel. That
all this was to take place within a few years, is evident from the
following consideration: 1. The previous verse reads thus: “And at
that time shall Michael stand up, the great prince which standeth for
the children of thy people: and there shall be a time of trouble, such
as never was since there was a nation even to that same time; and at
that time thy people shall be delivered, every one that shall be found
written in the book.” Dan. xii. 1. This prince Michael was a ruler in
Persia, while the Jews were in Babylon. He is spoken of in two other
places in that book. “But the prince of the kingdom of Persia withstood
me one and twenty days; but, lo, Michael, one of the chief princes,
came to help me; and I remained there with the kings of Persia. But I
will show thee that which is noted in the scripture of truth; and there
is none that holdeth with me in these things, but Michael your prince.”
Dan. x. 13, 21. It is clear from these quotations, that Michael was a
prince of Persia, and that he was living when the Jews were in Babylon.
Mark also, that the resurrection, there spoken of, was to occur in
Michael’s lifetime, when Michael “would stand up,” and consequently
it must have taken place long ago. 2. The question was asked, (verse
6) “How long shall it be to the end of these wonders?” and the answer
given was, “It shall be for a time, times and half a time,” (verse 7.)
In verse 12, the period intended by these “times” is stated to be “one
thousand three hundred and thirty-five days,” making a little more
than four years. “Time,” singular, means one year, “times,” plural,
three years, “half a time,” six month. The resurrection, then, referred
to, was to take place between four and five years from the time the
prophet saw the vision--another evidence that this resurrection was
realized in the return of the Jews to Palestine from the land of their
captivity. 3. Daniel was to live to witness the transpiring of this
event. “Go thy way,” said the angel to Daniel, “till the end be; for
thou shalt rest, and stand in thy lot at the end of these days.” (Verse
13.) It then seems certain, that this resurrection was to take place
within a few years after Daniel had a vision of it. Two men, at least,
then existing, were to live to witness the event--Michael, a prince of
Persia, and Daniel, a prophet of the Lord, and to behold it they had
to live only about four years and a half longer. The nation was raised
from its grave, from the dust of the earth, and those who were loyal
through the dark night of bondage, returned to the land of promise with
glory and honor; but those who were traitors during the times that
tried men’s souls, returned with shame and contempt.
The Bible also reveals an immortal resurrection. Says Jesus, whose
mission it was to bring life and immortality to light, “In the
resurrection they neither marry nor are given in marriage, but are
as the angels of God in heaven.... God is not the God of the dead,
but of the living, for all--the dead--live unto him.” Matt. xxii. 30,
32. This is not a physical, temporal, or moral resurrection, merely,
but a resurrection to eternal life, and a blissful immortality. The
apostle Paul (1 Cor. xv.) dwells long and emphatically on this glorious
resurrection. “As in Adam,” says he, “all die, even so in Christ
shall all be made alive.... It is sown in corruption, it is raised in
incorruption; it is sown in dishonor, it is raised in glory; it is
sown in weakness, it is raised in power; it is sown a natural body,
it is raised a spiritual body. There is a natural body, and there is
a spiritual body.” “For this corruptible must put on incorruption,
and this mortal must put on immortality. So when this corruptible
shall have put on incorruption, and this mortal shall have put on
immortality, then shall be brought to pass the saying that is written,
Death is swallowed up in victory. O death, where is thy sting? O grave,
where is thy victory? The sting of death is sin; and the strength of
sin is the law. But thanks be to God, which giveth us the victory
through our Lord Jesus Christ.” 1 Cor. xv. 22, 43, 44, 53-57.
The terms in these passages clearly indicate, that the immortal
resurrection is the subject of discourse; and that all mankind are
interested in it. It is not a resurrection from the grave, or from the
dust of the earth, for the immortal spirit which now tabernacles in the
flesh, never dies, except morally, never descends to the grave or dust,
except figuratively, but as the wise man says, “Dust shall return to
the earth as it was; and the _spirit_ shall return unto God that gave
it.” Eccles. xii. 7. The body only dies, it returns to the dust--the
spirit never; it returns to God.
Hence my text must refer to some other kind of a resurrection, for it
speaks of coming up out of graves, and the connection makes it certain
that a _moral_ resurrection is intended. Immediately preceding the
text, Jesus says, “As the Father raiseth up the dead and quickeneth
them; even so, the Son quickeneth whom he will.” There is here a
comparison between what God was doing, and what Christ was doing.
God was raising the dead from mortality to immortality, and Jesus
was raising the morally dead and quickening them by his spirit. He
continues to speak of the moral resurrection he was then effecting:
“Verily, verily, I say unto you, He that heareth my word, and believeth
on him that sent me, _hath_ everlasting life, and shall not come into
condemnation; but is passed from death unto life.” Those whom Christ
had quickened by the truth were in possession of “everlasting life,”
had actually “passed from death to life”--of course, no other than
a moral resurrection is intended. He continues: “Verily, I say unto
you, The hour is coming, and NOW IS, when the dead shall hear the
voice of the Son of God; and they that hear shall live.” Sinners, the
morally dead, were then hearing his voice and coming forth to life.
This is NOW going on, said Jesus. Then he adds: “Marvel not at this:
for the hour is coming, in the which all that are in the graves shall
hear his voice, and they shall come forth; they that have done good,
unto the resurrection of life; and they that have done evil, unto the
resurrection of damnation.” The connection decides that Jesus was
speaking of the moral resurrection he was then effecting among the lost
sheep of the house of Israel. During Christ’s ministry the gospel was
proclaimed only to the Jews, and they only came forth and were blessed
by its quickening power; but soon the gospel was to be preached to
“all nations,” “to every creature.” Said Jesus to the disciples, just
before he returned to God, “Go ye into all the world and preach the
gospel to every creature. He that believeth and is baptized shall be
saved, but he that believeth not shall be damned.” Mark xvi. 15, 16.
This is the same subject spoken of in my text. When the disciples went
into the world in obedience to their master, they found mankind dead
in trespasses and sins, buried in the graves of moral degradation,
even in the dust of the earth. They preached the gospel to the dead
nations--some who heard it, came forth to life, to salvation, entered
the kingdom of God, which is righteousness, joy and peace in the holy
spirit. Others, who heard it, came forth to condemnation, and this
is explained thus: “He that believeth not shall be damned;” “He that
doubteth IS damned;” “HAVING damnation because they cast off their
first faith;” “He that believeth not is condemned ALREADY.” Similar
results have followed the proclamation of the truth in all ages and
climes. Let the truth be proclaimed fully and plainly in an ignorant
and vicious community, and some with joy will receive it, and partake
of its blessedness; others will rise up in opposition to it, condemn
it, and wax worse and worse.
This was the substance of the discourse, but much more was said in
defense of the various points here briefly stated. Mr. O’Kane replied,
but I have room for only one of his criticisms.
“The speaker said, that in the immortal resurrection, the dead are
not said to be raised from the _graves_, and hence in John v. 28, 29,
Christ does not speak of such a resurrection, for he there tells us,
that the dead shall be raised from the graves. Now, it happens, that
in the very chapter the gentleman informs us teaches the immortal
resurrection, the apostle Paul does teach that the dead on that
occasion will be raised from the _grave_. ‘So,’ says he, ‘when this
corruptible shall have put on incorruption, and this mortal shall have
put on immortality, then shall be brought to pass the saying that is
written, Death is swallowed up in victory. O death, where is thy sting?
O _grave_, where is thy victory?’ Now which is correct, Mr. Manford or
the apostle Paul, for they contradict each other.”
I replied, Mr. O’Kane has my thanks for pointing out what he deems
an error in my discourse. The word _graves_ in John v. 28, is from
_muemeia_, which signifies grave, the receptacle of dead bodies, but
the word _grave_ in Corinthians, is from _hades_, which means, not
the grave, but the state of the dead. The meaning of the two terms
are very different. One signifying the _place_ where dead bodies are
deposited, but the other, the state of the dead. Now the body is not
buried in _hades_, but it is buried in _muemeia_, and at the immortal
resurrection the dead come not from _muemeia_, but from _hades_, the
state of death. My remark then was strictly correct, that at the
immortal resurrection nothing is said about the dead being raised from
the grave, _muemeia_. The state of the dead is designated by _hades_,
and that state or condition may continue but a moment. The term has no
reference to time or place, but merely to death. When a person dies,
his condition is represented by _hades_, and when the spirit returns
to God, it is delivered from _hades_, meaning the state of death. When
the spirit ascends to God, it can exclaim, “Death is swallowed up in
victory. O death, where is thy sting? O grave, where is thy victory?
Thanks be to God who giveth us the victory.” “Victory, victory,
victory!” they exclaim, as they burst the shackles of _hades_, or
the state of the dead, and join the immortal band in the land of the
blessed.
I delivered two discourses in West Lebanon, and spent most of one
day in conversation with Mr. Cooper, a Methodist minister. Said
Mr. Cooper, “You say, forever and everlasting in the Bible signify
limited duration. The Bible speaks of the ‘everlasting God,’ and the
‘everlasting life’ of the saints. Now, according to your definition of
these words, God will exist only for a limited period, and the redeemed
in heaven will exist only for a limited period. Your definition
dethrones God, and blots out heaven.”
“Not so fast, my friend. True, the primary meaning of those words
is duration, indefinite duration, but how long cannot be determined
by the words, but by the subjects of discourse. When the Bible
speaks of the ‘everlasting hills,’ ‘everlasting priesthood of Aaron,’
‘the everlasting possession’ of Judea by the Jews, ‘the everlasting
doors’ of the temple, ‘the servant serving his master forever,’ you
readily admit that those words in those places mean limited time. You
admit this, because the subjects of discourse are limited in their
duration. But when those words are applied to God, and man’s immortal
inheritance, they signify unlimited duration, because of the subjects
to which they are applied. But why should everlasting and forever, when
applied to punishment, bear the meaning they do when related to God and
immortal life, rather than the signification they bear when applied to
the priesthood, the hills, or the temple?”
“I admit, that when those words are applied to man in _this world_,
they signify limited time, but when the Bible speaks of man being
punished forever, and suffering everlasting punishment in the _immortal
world_, they must mean the same they do when it speaks of the
everlasting blessedness of the saints in heaven, and joys forevermore
at God’s right hand. Take, for instance, the words of Christ, ‘These
shall go away into everlasting punishment, but the righteous into life
eternal.’ Now this life and this punishment pertain to the immortal
world, and one will continue as long as the other.”
“But it is by no means certain, that Jesus refers to heaven or hell
beyond the grave. The connection clearly shows, that Christ had
reference to the blessedness of the subjects of the gospel kingdom,
and the wretchedness of those out of that kingdom, out of the ark of
safety. In the connection of the passage, he says, ‘Come ye blessed of
my Father, inherit the kingdom prepared for you from the foundation
of the world.’ The life spoken of in your text is the life, the
blessedness of this kingdom, and the New Testament certainly teaches,
that the kingdom is established in this world. When John commenced
his ministry he said, ‘Repent, for the kingdom of God is at hand.’
When Jesus began his work, he repeated what John had said before him,
‘Repent, for the kingdom of God is at hand.’ Soon after this Jesus
said, ‘If I cast out devils by the spirit of God, then the kingdom of
God is come unto you.’ Again said Jesus, ‘The law and the prophets
were until John; since that time the kingdom of God is preached, and
every man presseth into it.’ Near the close of our Lord’s ministry the
Pharisees inquired of him when the kingdom would come, which he and
John sometime before said was at hand. Now, observe his reply: ‘Neither
shall ye say, lo here, or lo there, for behold the kingdom of God is
within you,’ or about, or among you, as some, and very correctly,
translate the passage. The apostle Paul defines this kingdom thus: ‘The
kingdom of God is not meat and drink, but righteousness, joy and peace
in the holy spirit.’ These citations inform us where and what this
kingdom is. It is the kingdom of truth and righteousness, that Jesus
built up in this world eighteen hundred years ago. It is called the
kingdom of God because its principles are all divine; because the Son
of God is its king, and to distinguish it from the political kingdoms
of earth. In this world there are three kingdoms, and three lifes
corresponding with those kingdoms: 1st, The kingdom of nature; and the
life corresponding with it is physical life; 2d, The civil kingdom; and
the life corresponding with it is political, or civil life; 3d, The
kingdom of God, and its life is spiritual life. You perceive, then,
that in the passage you cite, Jesus refers not to heaven or hell beyond
the grave, but to the blessedness of that kingdom he labored to build
up in this world. When the New Testament speaks of the immortal world,
and heavenly blessedness, it employs different terms. When Jesus
speaks on those sublime themes, he says, ‘In the resurrection they
neither marry nor are given in marriage, but are as the angels of God
in heaven;’ and the apostle Peter calls immortality ‘An inheritance,
undefiled, and fadeth not away;’ and the apostle Paul says, ‘This
mortal shall put on immortality, and as we bear the image of the earthy
we shall also bear the image of the heavenly.’ Remember then, that
a future state of joy or sorrow was not the theme of Jesus on this
occasion.”
“But, sin, according to the Bible, will continue as long as virtue,
misery as long as happiness, death as long as life, and therefore
forever and everlasting when applied to one class must mean as long as
when applied to the other class.”
But my friend, are you sure, that sin, error, misery, and death, will
continue as long as virtue, truth, happiness, and life? I take it, that
nothing is immortal save what harmonizes with the divine character.
For a wise purpose, things may have a temporary existence, that are
antagonistic to God’s character. They may answer some useful end in the
economy of the universe; but when that end shall be gained, they will
disappear. The earthquake rends the earth, the lightnings flash, the
storm howls, the rain falls, for useful purposes, and those attained,
they cease; and their temporary existence, as they result in immense
good, is reconcilable with infinite goodness. But an everlasting
earthquake from pole to pole, eternal lightning, blowing and raining,
would be antagonistic to infinite wisdom and goodness. So, moral storms
and earthquakes answer a useful purpose in this world, and when that
end shall be realized, they will cease. But the existence of sin and
wrong eternally would conflict more with the wisdom and goodness of
God, than everlasting temporal evils, as the former blast the soul,
while the latter only blast the body. As earthquakes are less frequent
than they were in the past ages, and now seldom do much harm, and
will probably continue to diminish, and finally cease to rend the
earth, so moral evil is slowly losing its sway, and its strength will
doubtless continue to grow less and less, till righteousness shall
cover the earth as the waters cover the deep. By beautiful analogies
we are taught in the Bible, that all sin and wrong will end. “And it
shall come to pass, that he that is left in Zion, and he that remaineth
in Jerusalem, shall be called holy, even every one that is written
among the living in Jerusalem: when the Lord shall have washed away
the filth of the daughters of Zion, and shall have purged the blood of
Jerusalem from the midst thereof by the spirit of judgment, and by the
spirit of burning. And the Lord will create upon every dwelling place
of mount Zion, and upon her assemblies, a cloud and smoke by day, and
the shining of a flaming fire by night: for upon all the glory shall
be a defense.” Isa. iv. 3-5. “The wolf also shall dwell with the lamb,
and the leopard shall lie down with the kid; and the calf and the young
lion and the fatling together; and a little child shall lead them.
And the cow and the bear shall feed; their young ones shall lie down
together; and the lion shall eat straw like the ox. And the sucking
child shall play on the hole of the asp, and the weaned child shall put
his hand on the cockatrice’ den. They shall not hurt nor destroy in
all my holy mountain: for the earth shall be full of the knowledge of
the Lord, as the waters cover the sea.” Isa. xi. 6-9. “For my thoughts
are not your thoughts, neither are your ways my ways, saith the Lord.
For as the heavens are higher than the earth, so are my ways higher
than your ways, and my thoughts than your thoughts. For as the rain
cometh down, and the snow from heaven, and returneth not thither, but
watereth the earth, and maketh it bring forth and bud, that it may give
seed to the sower, and bread to the eater: so shall my word be that
goeth forth out of my mouth; it shall not return unto me void, but it
shall accomplish that which I please, and it shall prosper in the thing
whereto I sent it. For ye shall go out with joy, and be led forth with
peace; the mountains and the hills shall break forth before you into
singing, and all the trees of the field shall clap their hands. Instead
of the thorn shall come up the fir tree, and instead of the briar shall
come up the myrtle tree; and it shall be to the Lord for a name, for an
everlasting sign that shall not be cut off.” Isa. lv. 8-13. These are
elegant passages, perfect word-painting, and you see they teach the end
of all wrong, and the universal reign of truth and all righteousness.
About this time I made a long journey south--down the Wabash river to
Terre Haute, thence to Indianapolis, Richmond, Madison, and the Green
River region, in Kentucky. The distance to and from was nine hundred
miles, was absent three months, and delivered seventy-three sermons.
The whole journey was performed by my favorite mode of locomotion--on
horseback. I spoke in many places where the faith I advocated had
not before been publicly defended, and, of course, met with much
opposition. In Portland, a preacher in the midst of my sermon said,
“That is a lie!” and left the house in a great rage. “Stop!” said I,
“my friend, and sustain, if you can, your charge. I will yield the
floor.” “I will have nothing to do with you; and I warn you to flee
from the wrath to come.” In Boston, near Richmond, an old lady called
aloud for eggs with which to shower me. But none were furnished. In
Perrysville, an old toper went staggering out of the house, muttering,
“It’s good to live by, but it’s not good to die by.”
In Shelbyville, a man at the close of a discourse remarked, that he
could see no good reason for living a christian life if Universalism is
true.
“My friend,” I replied, “will you answer me a few questions? If you
were sure of heaven would you put out your eyes? run hot lead into your
ears? Would you not rather wish to see and hear in this world?”
“Yes.”
“If you were sure of being saved, would you not eat when hungry, and
drink when thirsty?”
“Yes.”
“If you were certain of going to heaven, would you not love your wife,
children, father, mother, brother and sister?”
“Yes.”
“If you expected to go to heaven when you die, when you are sick would
you not want to recover?”
“Yes.”
“If you were sure of being a happy man next year, would you not want to
be happy this year?”
“Yes.”
“If you were certain of enjoying good health in old age, would you not
like to have good health now?”
“Yes.”
“If you were sure of being a true Christian ten years hence, would you
not desire to be a Christian this year?”
“Yes.”
“My friend, you have answered your own question as I would, and as any
one would, save a fool. If eternal life is to be our portion in the
other world, we should lay hold of it in _this world_. If a heavenly
feast awaits us on the other side of the river, why not partake of the
heavenly feast on _this side_? But this, I suppose, puzzles you; you
think the Christian is no better off in this world than the sinner;
that he treads a thorny path, and is crushed by a heavy yoke, hence the
question, Why live a christian life, if after all, I am sure of heaven?
The truth is, the good man, and only the good man, is truly blessed in
this world. He enjoys heaven _now_ in anticipation of one beyond the
grave. This blissful hope transforms his character into the heavenly
image. But there is another reason why we should live Christians if
heaven is sure. ‘Godliness hath the promise of the life that now is,
and of that which is to come.’ He who lives a godly life is not only
well paid for it in this world, but he enters the other world with
_capabilities_ for happiness far exceeding that man who spends this
life in sin and folly. This is an important consideration. There are
then, at least, two reason why we should be Christians in this world
if God has promised that all shall finally be redeemed. 1st, We are
happier in this world for it; 2d, We shall be happier in the next world
for it.”
In Breckenridge, Ky., bigotry would not allow me to speak in defense of
the truth. One preacher took special pains to have every door closed
against me, but sin only triumphed for a season; for when I returned
a house was obtained, and I delivered a long sermon on the sin of
bigotry. Showed that it was the same thing the world over, in all ages
and climes, in christian and heathen lands; that it was as cruel as
an hyena, bloody as a wolf, and remorseless as a tiger; that it had
drenched the earth with gore, and covered its surface with the slain
of human kind; that it had slain Jesus, the prophets and apostles, and
was still at its wicked work; and the only reason why bigots are not
now crucifying, beheading, hanging, quartering and burning the saints
of the Lord was, the laws of the land will not let them indulge in such
amusements, but they were doing all they _dare_ do--they were stabbing
character, suppressing free thought, and persecuting the saints of God.
I considerably extended my acquaintance by this journey, and obtained
many subscribers for the _Teacher_.
Soon after my return, I had a debate with Mr. Dickerson, of Park
county, Ind. He was a Scotch Presbyterian--a Calvinist, and the bluest
of the blue. He contended stoutly, that all God wills to save, and
that Christ died for, will be saved; but, said he, God wills to save
only the elect, and Christ died only for the elect, and he supposed
that they compose about one tenth of mankind. In one of my speeches, I
remarked:
Mr. Dickerson comes out plainly, boldly, independently, in favor of
old-fashioned Calvinism. He has no faith in the modern improvements of
Calvinism; he takes it as it flowed from the pen of John Calvin. He
tells us, that God _wills_, _purposes_ the salvation of only _part_ of
mankind. If he is correct, it seems to me, the Bible needs revising,
for it certainly teaches that it is the will and purpose of God that
all mankind shall be saved. The apostle Paul expressly says, “God will
have _all men_ to be saved, and to come to the knowledge of the truth.”
1 Tim. ii. 4. “Having made known unto us the mystery of his will,
according to his good pleasure, which he hath purposed in himself; that
in the dispensation of the fullness of times he might gather together
in one _all things_ in Christ, both which are in heaven, and which are
on earth; even in him.” Eph. i. 9, 10. In these passages the purpose
of God in the creation of man is clearly revealed. It is his will,
pleasure and purpose to save _all_, to bless _all_ in Christ. Does
_all_ mean _part_? Is the Bible a riddle? If so, let us finish the
riddle by saying virtue means vice, truth error, happiness misery, love
hatred, life death, salvation damnation, heaven hell, Christ Belial,
and God means devil. This would be carrying out the interpretation
Calvinism gives the Bible. How a man, standing in the midst of God’s
works, and with the Bible in his hand, can for a moment assert, that
the Author of all these glories all around, can will and purpose
the eternal wretchedness of nine tenths of mankind, is a problem of
intellectual blindness I cannot solve. Before I can subscribe to such
a creed my reason must be destroyed, my conscience deadened, my eyes
put out, my ears stopped, and my heart become as hard as adamant. The
gentleman says, this is an evidence of my carnal mindness; and if I
could see with spiritual eyes--he must mean Calvin’s eyes, the eyes
that beheld Michael Servetus, burning on a pile of green wood--I should
be charmed with the beauties of Calvinism.
2. It was the mission of Jesus to do the will and purpose of God, and
I have proved that it is God’s will and purpose to save the world--not
one here and there--but the world. Hence the joyous language of the
angels when they announced his birth: “Fear not: for behold, I bring
you good tidings of great joy, which shall be to _all people_. For
unto you is born this day in the city of David a Savior, which is
Christ the Lord. And suddenly there was with the angel a multitude
of the heavenly host praising God, and saying, Glory to God in the
highest, and on earth peace, good will toward men.” Luke ii. 10, 11,
13, 14. This language does not comport at all with the theory that it
was the mission of Jesus to bless only _one tenth_ of mankind. John,
directing attention to Jesus, said, “Behold the Lamb of God, which
taketh away the sin of _the world_.” John i. 29. Said Jesus, concerning
his mission, “And I, if I be lifted up from the earth, will draw _all
men_ to me.” John xii. 32. The apostles understood it to be the mission
of Jesus to save the world--not one tenth of our race. “We have seen
and do testify that the Father sent the Son to be the Savior of _the
world_.” 1 John iv. 14. “He gave himself a ransom for _all_, to be
testified in due time.” 1 Tim. ii. 6. “And he is the propitiation for
our sins: and not for ours only, but also for the sins of _the whole
world_.” 1 John ii. 2. “And, having made peace through the blood of his
cross, by him to reconcile _all things_ unto himself; by him, I say,
whether they be things in earth, or things in heaven.” Col. i. 20. “God
was in Christ, reconciling _the world_ unto himself.” 2 Cor. v. 19. But
why cite more testimony? I could fill my hour with quotations from the
New Testament, showing that Christ’s mission was not a partial one, but
that it embraced all the sons and daughters of earth. He was born the
Savior of the world, and he lived, died, arose, ascended, and still is,
the Savior of the world. That truth corresponds with his spirit, his
labors, his moral precepts, his principles and his prayers. Calvinism
crucifies the true Christ, and sets up an impostor, an anti-christ, in
his stead. It also denies the true God, and substitutes a monster.
This speech kindled the ire of Mr. Dickerson. He denounced me in
unmeasured terms, and marshaled all his strength in defense of
Calvinism. He was familiar with its strongest arguments, and he paraded
them to the best advantage. He said Universalism is Arminianism gone
to seed, and he denounced both systems with much bitterness. This led
me to remark--I believe in all the truth there is in Arminianism and
Calvinism, and there is some truth in both systems. Calvinism says,
that all God wills to save will surely be saved--not one lost. Very
good; I can say, amen to that. Arminianism says, that God wills the
salvation of _all_. Very good; I can say, amen to that. I will put
these two truths, and the sequence from them, in the form of a sylogism:
1. Arminianism--It is God’s will, that all men shall be saved.
2. Calvinism--God’s will shall be done.
3. Conclusion--All will be saved.
I cast aside the dross of Calvinism and Arminianism, and retain the
pure gold of both systems.
He pitched into my sylogism rough shod, and in reply, I gave him
several from the Bible.
1. It is the will of God that all men shall be saved. Proof: “Who will
have all men to be saved.” 1 Tim. ii. 4.
2. God’s will is to be done. Proof: “He doeth according to his will in
the armies of heaven, and among the inhabitants of the earth; and none
can stay his hand, or say unto him, what doest thou?” Dan. iv. 35. “He
doeth all things after the council of his own will.” Eph. i. 11.
3. Conclusion--All will be saved.
1. God purposes the salvation of all men. Proof: Eph. i. 9, 10, above
quoted.
2. God’s purpose will be effected. Proof: “As I have purposed so shall
it stand--for the Lord hath purposed, and who shall disannul it?” Isa.
xiv. 24, 27. “I have spoken it, I will also bring it to pass; I have
purposed it, I will also do it.” Isa. xlvi. 11.
3. Conclusion--All will be saved.
1. All were given to Christ. Proof: “Thou has given him power over all
flesh, that he may give eternal life to as many as thou has given him.”
John xvii. 2.
2. All shall be saved who were given to Christ. Proof: “All that the
Father giveth me shall come to me, and he that cometh to me I will in
no wise cast away.” John vi. 37.
3. Conclusion--All will be blessed with eternal life.
About this time, I held an oral discussion in Chambersburg, Fountain
county, with a Baptist minister--have forgotten his name. I arrived
in due time, but my opponent did not make his appearance. There was
a large assembly, in a beautiful grove; and after waiting about one
hour, another minister took his place, and the discussion proceeded.
He made one speech, and while I was replying the expected man made
his appearance. When I was through he proposed, that each of us make
one speech, and then close the debate; but I insisted that we should
occupy two days according to agreement. He was rather a weak brother;
but he knew the book of Revelation from A to izzard, and all the
other mysterious portions of the Bible. He could tell how deep was
the “bottomless pit,” how large was the “red dragon,” how big was
his “head,” “horns,” and “crown;” could give the exact length of his
“tail,” that cast to earth the “third part of the stars of heaven.” He
was deeply versed in all that kind of lore, but drank shallow draughts
of useful knowledge or common sense. But a large number attended the
discussion, and I had an excellent opportunity to talk to the people.