USA > Ohio > Twenty-five years in the West > Part 11
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This was the substance of the discourse. Mr. O'Kane replied, but 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, hence in John v. 28, 29, Christ does not speak of such a res- urrection, for he there tells us, that the dead shall be raised from the graves. Now, it happens, that in the very chapter the gentleman cited as teaching the immor- tal resurrection, the apostle does say that the dead will be raised from the grave. '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 vic- tory ?' Now which is correct, Mr. Manford or the apos- tle Paul, for they flatly contradict each other."
To which I replied : The word graves in John v. 28, is from muemeia, which signifies 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.
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The meaning of the two terms is very different. One signifies the place where dead bodies are deposited, the other, the state of the dead. Now, the body is not buried in hades, but in muemeia ; and at the immortal resurrec- tion 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!" the redeemed exclaim, as they burst the shackles of death, and join the immortal band in the land of the blessed.
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, for- ever and everlasting in the Bible signify limited duration. The Bible speaks of the 'everlasting God, ' and the ‘ev- erlasting life ' of the saints. Now, according to your definition of these words, God will exist only for a limit- ed period, and the redeemed in heaven will exist only for a limited period. Your definition dethrones God, and blots out heaven."
M. " Not so fast, my friend. True, the primary mean- ing of the words is duration, indefinite duration ; but how long must be determined by the subject of discourse.
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When the Bible speaks of the 'everlasting hills,' ' ever- lasting 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 those words in those places mean limited time. You admit this, because the subjects of discourse are limited in duration. But when those words are ap- plied to God, and man's immortal inheritance, they sig- nify duration without end, 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 ?. "
C. "It is admitted, when those words are applied to things of earth they signify limited time, but when the Bible speaks of man being punished forever, and suffer- ing everlasting punishment in the immortal world, they must mean the same they do when speaking of the ever- lasting 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."
M. "But it is by no means certain, Jesus re- fers to heaven or hell beyond the grave. There is not a word about heaven or hell; not a word concerning death, the resurrection or the immortal world, in the discourse of which this passage is a part. The connection clearly shows, Christ had reference to the blessedness of the subjects of the gospel kingdom, and the wretchedness of those out of that kingdom. Note his words : 'Come ye
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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 king- dom is established in this world. John commenced his ministry, saying, 'Repent, for the kingdom of God is at hand.' Jesus began his work, repeating John's words, ' 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, '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 asked, when the kingdom which he and John sometime before said was at hand, would come. 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. An apostle defines this kingdom thus: 'The kingdom of God is not meat and drink, but righteousness, joy and peace in the holy spirit.' These citations tell us plainly, distinctly, where and what this kingdom is. It is the kingdom of truth and right- eousness, 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, each having its corresponding life: Ist, The kingdom of nature, with its physical life; 2d, The civil kingdom, with its political, or civil life ; 3d, The kingdom of God, with its spiritual life. You perceive, then, that in the passage you cite, Jesus refers not to heaven or hell be-
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yond the grave, but to the blessedness of that kingdom he labored to build up in this world. The New Testa- ment when speaking of the immortal world, and heavenly blessedness, employs altogether different terms. ‘In the resurrection', says Jesus, 'they neither marry nor are given in marriage, but are as the angels of God in heaven ;' and the apostle Peter calls immortality ‘An in- heritance, undefiled, and fadeth not away ;' and the apos- tle Paul says, ' This mortal shall put on immortality, and as we bear the image of the earthly we shall also bear the image of the heavenly."
C. "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."
M. "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, nothing is immortal save what harmonizes with the divine character. For a wise purpose, evil has a temporary existence. It answers some useful end in the economy of the universe ; but when that end shall be gained, it will disappear. The earthquake rends the earth, the lightnings flash, the storm howls, for useful purposes; and those attained, they cease; and their temporary existence, as they re- sult in immense good, is reconcilable with infinite good- ness. But an everlasting earthquake from pole to pole, eternal lightning, blowing and raining, would conflict with infinite wisdom and goodness. So, moral storms and earthquakes answer useful purposes, then cease. But the existence of sin and wrong eternally would be more damaging to the wisdom and goodness of God,
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than everlasting temporal evils, as the former would blast the soul, while the latter only the body. As earthquakes are less frequent than formerly, 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 ground, and will doubtless continue. to do so till righteousness shall finally cover the earth as the waters cover the deep. By what beautiful analogies we are taught, that all sin and wrong will end. '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 shalt 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
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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-paint- ing, and you see they teach the end of all wrong, and the universal reign of truth and righteousness."
About this time I made a long journey southward, down the Wabash river to Terre Haute, thence to In- dianapolis, Richmond, Madison, and the Green River region, Kentucky. Distance to and from, nine hundred miles ; absent three months, and delivered seventy-three discourses. The whole journey was performed by my favorite mode of locomotion - on horseback. Spoke in many places where the Faith had not before been publicly defended, and, of course, encountered opposition. In Portland, a preacher in the midst of my discourse said, " That is a lie ! " and left in 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 could see no reason for living a Christian life if Universalism is true.
M. " My friend, will you answer a few questions? If you were sure of heaven would you put out your eyes ? run hot lead into your ears ?"
Stranger. " No."
M. " If sure of being saved, would you not eat when hungry, drink when thirsty ?"
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S. " Yes."
M. " If certain of going to heaven, would you not love your wife, children, father, mother, brother,and sis- ter ? "
S. " Yes."
M. " If you expected heaven when you die, when sick would you not want to recover ? "
S. " Yes."
M. "If sure of happiness next year, would you not want to be happy this year ? "
S. " Yes."
M. " If certain of good health in old age, would you not like good health now?"
S. "Yes."
M. " If sure of being a Christian next year, would you not desire to be one this year ? "
S. " Yes."
M. " My friend, you have answered your own ques- tion as I would, and as any one, save a fool, would. If eternal life is to be our portion in the other world, we should lay hold on it in this world. If a heavenly feast awaits us on the other side of the River, why starve on this side? But this, I suppose, puzzles you; you think the Christian is no better off in this world than the sin- ner; 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
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is, and of that which is to come. He who lives a god- ly 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 reasons why we should be Christians in this world if God has promised universal redemption. Ist. It will make us happier here; 2d. It will make us hap- pier hereafter."
In Breckenridge, Ky., bigotry would not allow me to deliver my message. One preacher took special pains to have every door closed against me; but sin only tri- umphed for a season ; for when I returned a house was ob- tained, and I delivered a long sermon on the sin of bigot- ry. Showed it was the same thing the world over- in all ages and climes, in Christian and heathen lands ; that it was cruel as a hyena, bloody as a wolf, and remorse- less as a tiger ; that it had drenched the earth with gore, covered its hills, vales, and plains with the slain of hu- man kind; that it had murdered Jesus, and God's proph- ets and apostles, and was still at its wicked work; and the only reason why bigots are not now crucifying, be- heading, hanging, quartering and burning the saints of the Lord is, the laws of the land will not let them in- dulge in such amusements; but they are doing all they dare do -stabbing character, suppressing free thought, and persecuting the saints of God. I considerably ex- tended my acquaintance by this journey, and obtained many subscribers for The Teacher.
Soon after returning, had a debate with Mr. Dicker- son, of Park county, Ind. He was a Scotch Presbyte- rian - a Calvinist, and the bluest of the blue. He con- tended stoutly that all God wills to save, and Christ 1
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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 they comprise about one tenth of mankind. In one of my speeches, I remarked :
Mr. Dickerson comes out plainly, boldly, independent- ly, in favor of old-fashioned Calvinism - one for heaven, nine for hell, all for God's glory. He has no faith in the modern improvements of Calvinism, but takes it as it flowed from the pen of its author, John Calvin. He tells us, without any circumlocution, that God wills, purposes the.salvation of only part of mankind. If he is correct, the Bible needs revising, for it certainly teaches it to be the will and purpose of God to save the world. An apostle expressly says, "God will have all men to be saved, and to come to the knowledge of the truth." I 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 full- ness of times he might gather together in one all things in Christ, both which are in heaven, and which are of earth ; even in him." Eph. i. 9, 10. In these passages the purpose of God in the creation of man is clearly stated. It is his will, pleasure, and purpose to save all, to bless all in Christ. Does all mean part? Is the Bible a rid- dle ? How a man, standing in the midst of God's works, and with the Bible in his hand, can for a moment enter- tain the thought, that the Author of all this beauty and grandeur wills and purposes the eternal wretchedness of nine-tenths of mankind, is a problem of intellectual, moral and spiritual blindness I cannot solve. Before I can subscribe to that savage creed, my reason must be destroyed, my conscience deadened, my eyes put out, my ears stopped, and my heart become as hard as ada-
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mant. The gentleman says, this is evidence of my car- nal mindedness ; and if I saw with spiritual eyes - he must mean Calvin's eyes, the eyes that beheld Michael Servetus burning on a pile of green wood - I would be charmed with the beauties of Calvinism.
2. It was the mission of Jesus to do the will and pur- pose of God, and I have proved it to be God's will and purpose to save the world - not one here and there - but the world. Hence, the joyous language of the angel when he announced the Redeemer's 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. Does all this comport 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 it. "We have seen and do testify that the Father sent the Son to be the Savior of the world." I John iv. 14. " He gave himself a ran- som for all, to be testified in due time." I 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." I 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
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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 is not a partial mission, but that it embraces 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. All that corresponds with his. spirit, his labors, his precepts, his principles and his prayers. Calvinism crucifies the true Christ, and sets · up an impostor, an anti-christ, in his stead. It also de- nies the true God, and substitutes a monster.
This speech kindled the ire of Mr. Dickerson. He denounced me in unmeasured terms, and marshalled all his strength in defense of Calvinism. He was familiar with its strongest arguments, and paraded them to the best advantage. He said, Universalism is Arminianisnr gone to seed, and 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, all God wills to save will surely be saved-not one lost. Very good ; I can say, amen to that. Arminianism says, God wills the salvation of all. Very good ; I can say amen to that. Here is a sylogism for him to digest :
I. Arminianism - It is God's will, that all men shall be saved.
2. Calvinism -God's will shall be done.
3. Conclusion (which is Universalism) - All will be saved.
I cast aside the dross of Calvinism and Arminianism, and retain the pure gold of both systems.
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He pitched into my syllogism rough shod, and in reply, I gave him several from the Bible.
I. It is the will of God that all men shall be saved. Proof : " Who will have all men to be saved." I Tim. ii. 4.
2. God's will is to be done. Proof: "He doeth ac- cording 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. II.
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. II.
3. Conclusion - All will be saved.
1. All were given to Christ. Proof : "Thou hast given him power over all flesh, that he may give eternal life to as many as thou hast 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 Cham- bersburg, Fountain county, with a Baptist minister - have forgotten his name. I arrived in due time, but my opponent not being on hand, another minister took his
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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 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 knew the book of Revelation from A to izzard, and all the other mysterious portions of the Bible. He could tell the exact depth of 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 large numbers attended the discussion, held in a beautiful grove, which gave me an excellent opportunity to talk to the people.
CHAPTER X.
In 1843 I moved from Lafayette to Terre Haute, ninety miles down the Wabash river, as I deemed that a better location for publishing The Teacher. The country north and west of Lafayette, in those days, was thinly settled ; but in the southern portion of the state, there was a denser population, hence, a better field in which to cir- culate the journal. I still continued my monthly round on both sides of the Wabash river, from Terre Haute to Lafayette, preaching in twenty different places. B. F. Foster was pastor of the Terre Haute church, and a meeting-house was being erected. But soon my services were so urgently demanded west and south, that I dropped some of the places up the river, to supply the wants of friends nearer home. Did so with much reluc- tance, there being no one to take my place.
At the earnest solicitation of Dr. Thompson of Fort Wayne, I visited that place, and delivered a series of discourses. These were the first sermons on the Resti- tution ever delivered in that town. An Episcopal clergy- man proposed debating, and we accordingly spent two days in discussion. The assemblies were large, and, I trust, much good was effected. Dr. Thompson was a prominent citizen of Fort Wayne, and an intellectual and Christian man. Three years after, while a candidate for Congress, he died, universally lamented where he was known. While on that journey I spoke in Huntington,
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Wabash, Peru, and several other places, where the Faith had never been preached.
Took a trip westward into Illinois. Lectured in El- bridge, Paris, Grand View, Brewetts Creek, Bloomfield, Oakland, Charleston, Shelbyville, Cold Springs, Marshall and Greenup. In not one of these places had a discourse been delivered in defense of the Great Salvation, and, of course, my preaching was a great curiosity. In Paris, a minister lifted up his warning voice, but would not let me into his house to reply. He wanted his people to hear his side only. I, however, made an expose of his sermon in the Court-house, to a large assembly, and ob-
tained a large number of subscribers for The Teacher. In Oakland, I found some excellent friends, and subse- quently preached for them monthly for two years. In Charleston, the meetings stirred up sectarianism to its depths, and a preacher by the name of Tichner dared me to debate with him. Not being badly frightened by his bluster, I agreed to discuss with him four days. The first proposition -" Immortal blessedness is conditional " - was his affirmative.
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