CHAPTER IX.
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.
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 weretemporal, and were designed only for theJews; the blessings of the second werespiritual, including theforgiveness of sinandlife everlasting, and were designed forall 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 ablind, 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 wouldsurely 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 ofdry 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. AndI 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 theirgraves, theirhope 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 inMichael’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 thespiritshall 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 amoralresurrection 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 betweenwhat 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,hatheverlasting 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, andNOW 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 isNOWgoing 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 gravesof 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 doubtethISdamned;” “Havingdamnation because they cast off their first faith;” “He that believeth not is condemnedALREADY.” 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 thegraves, 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 thegrave. ‘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? Ograve, 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 wordgravesin John v. 28, is frommuemeia, whichsignifies grave, the receptacle of dead bodies, but the wordgravein Corinthians, is fromhades, which means, not the grave, but the state of the dead. The meaning of the two terms are very different. One signifying theplacewhere dead bodies are deposited, but the other, the state of the dead. Now the body is not buried inhades, but it is buried inmuemeia, and at the immortal resurrection the dead come not frommuemeia, but fromhades, 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 byhades, 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 byhades, and when the spirit returns to God, it is delivered fromhades, 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 ofhades, 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, butby 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 inthis world, they signify limited time, but when the Bible speaks of man being punished forever, and suffering everlasting punishment in theimmortal 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 Testamentcertainly 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 pastages, 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 thatgoeth 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 inthis world. If a heavenly feast awaits us on the other side of the river, why not partake of the heavenly feast onthis 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 heavennowin 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 withcapabilitiesfor 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 theydaredo—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 theTeacher.
Soon after my return, I had a debate with Mr. Dickerson, of Park county, Ind. He was a ScotchPresbyterian—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 Godwills,purposesthe salvation of onlypartof 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 haveall mento 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 oneall thingsin 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 saveall, to blessallin Christ. Doesallmeanpart? 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 cansubscribe 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 toall 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 onlyone tenthof mankind. John, directing attention to Jesus, said, “Behold the Lamb of God, which taketh away the sin ofthe world.” John i. 29. Said Jesus, concerning his mission, “And I, if I be lifted up from the earth, will drawall mento 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 ofthe world.” 1 John iv. 14. “He gave himself a ransom forall, 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 ofthe whole world.” 1 John ii. 2. “And, having made peace through the blood of his cross, by him to reconcileall thingsunto himself; byhim, I say, whether they be things in earth, or things in heaven.” Col. i. 20. “God was in Christ, reconcilingthe worldunto 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 ofall. 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 occupytwo 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.