Mr. Hume's Last Speech, on the Last Proposition.
GENTLEMEN MODERATORS -- LADIES AND GENTLEMEN:
We have now arisen for the purpose of closing this discussion, which has been protracted for four days, during which time many of you have given us your undivided attention. You have now heard all the arguments and scripture proofs on both sides. We will not be allowed to introduce anything new in our present speech. We will, however, make a few remarks with regard to some things said by the gentleman during his last speech, and devote the rest of our time to recapitulation. We humbly hope that you will be enabled to decide upon these important matters in such a way as will be for the glory of God and your own advancement in religious knowledge.
The first thing said by the gentleman in his last speech that we have noted was, that such as reached the kingdom of glory upon our plan (if any did), would not be permitted to enjoy that degree or weight of glory that those will who are engaged all their lives in the performance of good works, and seeking after the well-being of the race. Now, all the answer we feel disposed to make to such a contemptible idea as this, is simply this: If we can be so happy as to reach the kingdom at all, and be admitted to the feet of my dear Redeemer, we ask no more; for sure it is, we feel that this is more than we have ever merited; and should we be so happy as to reach that holy place, it will be by grace alone, and if there will be a debtor to free grace admitted into the presence of Jesus, surely I shall be the very man.
But my friend is still under the law, working for life, and in the end he will find that there is no life in the law -- that he has worked all his lifetime in vain; for had there been a law given that could have given life, then, verily, righteousness would have been by the law. But if my friend is ever saved, he must be saved in some other way. But he tells us that he knows nothing about any religion, only what he has learned in the Bible, and by that book he knows that he is a Christian. Well, we can say truly that we are sorry for the gentleman, for most assuredly God's people know more than the written word has ever taught them, and yet what they have been taught by the spirit of God, does not contradict what is revealed in the written word, but confirms it. We would inform our friend, that the saints of God have the witness in themselves, to wit: the spirit of God bearing witness with our spirits that we are the children of God. Hence, he that is born of God hath the witness in himself, not in the written word, but in himself, and he that hath not this witness is a stranger to the new birth, and knows not what it is to be born again, while he that has this witness in himself loves God supremely and his children sincerely, and love is the fulfilling of the law, &c.
But the gentleman says they must and they will have money. Well, we read in the Bible of some who said they could not dig, and were ashamed to beg, but modern money-beggars have lost the shame of their ancient brethren. Indeed, we think some of our modern would-be deceivers would make the devil ashamed, if he had any shame in him; but he and his servants are much alike -- neither of them can be made ashamed by giving them money. But we also read of a certain set that taught for hire and divined for money. Well, who were they? They were such as build up Zion with blood and Jerusalem with iniquity. Micah, 3rd chapter, 10th and 11th verses. This is the character of those who anciently preached for money, and we believe it is their brethren who are now selling themselves to the highest bidder; for, say they, money we must have, and money we will have. And for what? What do those pious money-beggars give in exchange for money. If you will allow us to judge, we will say a mess of pharasiacal works that sheep would starve to death on. We think the people would be far better off without such preaching, and had better pay their money for something more substantial.
But the gentleman complained in his last speech because we had not replied to more of his quotations. In answer to this complaint, we say that we replied to every text introduced by him that in any way referred to the subject before us; the others I did not, because there was no necessity for it. And be it now remembered, that in all the Scriptures introduced by the gentleman, there is not one word said about apostasy, or the saints of God being finally lost; while we have introduced a number that declare positively, that they shall never perish; that they shall not come into condemnation. We hope the audience will not forget this important fact, that Mr. Franklin has not attempted a reply to one of those pointed proofs. We hope, also, that you will remember our argument founded upon the fact that those born of God partake of the nature and substance of God their Father, and as such, cannot possibly be finally lost, unless it could be proven that the Deity himself would have to suffer. To this argument we have had no reply. We wish this argument to be remembered, for to our mind it is conclusive, and proves beyond a doubt the utter impossibility of the children of God falling from grace, or being finally lost. But this is not all. Before this doctrine can be successfully proven, we must set aside the testimony of the prophets, of the apostles, and of Jesus Christ himself. This is clear to every unprejudiced mind, and cannot be successfully denied.
We now refer you to the enunciation of Jehovah by his servant Isaiah, which has already been introduced. Hear it: "No weapon that is formed against thee shall prosper, and every tongue that shall rise up against thee in judgment thou shalt condemn." Now let us read to suit Elder Franklin. "Some weapons that are formed against thee may prosper, and some tongues that rise up in judgment against thee may condemn thee." Now we ask, is it not a plain case, that Mr. Franklin contradicts the Prophet Isaiah? Well, Jeremiah says, or rather the Lord by him, "I will forgive their iniquities, and I will remember their sins no more." Mr. Franklin says God will remember their sins, and so remember them that he will punish them forever. Hence you see that the views of Elder Franklin are antagonistic to the express declaration of Jehovah himself. But this is not all. The Apostle says that the life of the saint is hid with Christ in God, and when Christ who is our life shall appear, then shall we also appear with him in glory. Mr. Franklin says if they do not work to the end, they shall not appear with him in glory, but will be finally lost. The Apostle says, moreover, that he is persuaded that "neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord." Here the Apostle has searched heaven, earth, and hell, and all the powers and creatures that are in them, and says positively that they all shall not be able to separate us from the love of God. But hush, says Mr. Franklin; this is all wrong. If you do not hold out faithful, and work to the end, you shall go to hell, and suffer eternally. Hence you see how much respect my friend has for the holy truths delivered by the Apostle.
We now ask you to listen to the adorable Jesus himself, who declares emphatically, "I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of my hand." But hear him further: "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." We now ask, could language be plainer or more pointed than that which is here expressed by the Lord of life and glory himself? And yet, notwithstanding all this, we have a learned gentleman here from the Queen City of the West, who has the unblushing effrontery to give our dear Redeemer the lie; for, says he, they may perish -- they may come into condemnation -- they may be finally lost, when Jesus says they shall never perish -- they shall not come into condemnation. O, what comfort and consolation to the wayworn pilgrim here - that poor tempest-tossed child of Jesus, who, under a deep sense of his own unworthiness, is full of doubts and fears, sorrows and sore trials -- when he hears his blessed Savior say, "They shall never perish; they shall not come into condemnation." "I will never leave thee nor forsake thee; because I live, ye shall live also." These glorious and soul-cheering promises impart new life to the soul, and so invigorate the mind of the little saint, that he is enabled to rejoice with a joy that is unspeakable and altogether full of glory. Ah, says the dear child of the kingdom, "though I pass through the valley of the shadow of death, I will fear no evil; though deep sorrows encompass me around at almost every step, yet no evil shall befall me, for I have the promise of my dear Jesus that he will never leave nor forsake me, and to be with Jesus is to be safe and be in heaven."
Now you know, my audience, that Elder Franklin has not introduced any such pointed testimony as this, but his whole theory has been founded upon inferential testimony, while his whole arguments have been so directed as to arouse the fears of all those who believe the doctrine he advocates. Hence, those persons perform their service under the influence of a slavish fear; and we learn in the Bible that fear hath torment, while he that feareth is not made perfect in love, for perfect love casteth out fear. The saints of the Lord love, serve, and obey him, because he first loved them. They are influenced to obedience from a principle of filial fear, which arises from affection, and makes the child afraid to disobey God its Father, or incur his divine displeasure. Hence, their fear is influence by love, while those who are afraid their God will desert them in the trying hour, are all the while under the lash, and, like the slave, are afraid if they do not do work, and work till death, that their Heavenly Father will send them to torment. Now, if you can but convince the child of God that he is a Christian; that his Heavenly Father does love him, and he has no fears that He will punish him -- no, verily -- he knows He is unchangeable, and what He loves once He loves to the end. He therefore has no fears that because he sometimes commits errors and wrongs, that his God will forsake him, and send him down to hell. He knows He will sorely chastise him when he violates His holy commandments, but he also knows that He chastises in mercy, and that in the end it will work for his own good, and the declarative glory of His great name. This is the influence under which the saints of the Most High are led to obey Him, and to endeavor to walk in all His ordinances and commands, blameless; and with boldness and confidence such persons can approach their Father, having His blessed promise that He will never leave nor forsake them.
We have not at any time, in all our lives, been able to see what comfort there was to a Christian, in believing the doctrine of falling from grace. Indeed, we do not believe that Christians can take comfort in it, for they are so sensible of their own weakness and inability, that they know most assuredly that if their eternal salvation depended upon their good performances, they would truly be forever lost. Hence, if they could be persuaded to believe in the doctrine of apostasy, they would be miserable just as long as they believed it; but properly-taught saints know better, and their great consolation consists in believing that they are not their own keeper, but that they are kept by the power of Him whose ways are in the deep, who saith to the troubled ocean, "Be still," and there is a great calm. They remember that this Almighty Jehovah, in whom they trust, has said in his holy word, that he has appointed salvation for walls and bulwarks round about Zion, and they believe this Zion to be the city of the living God, where he himself deigns to dwell. They remember also that He has said, that underneath are the everlasting arms which uphold the weak and trembling child; and they also remember, that it is written that He feeds his flock like a shepherd, gathers the lambs within His arms, and carries them in His bosom; and that, being thus in the embrace of their dear Redeemer, they feel safe, and with the inspired Apostle can say boldly and yet meekly, "The Lord is my helper; I will not fear what man can do unto me."
We hope, dear friends, that you will remember our argument, that no parent who loves his offspring will disinherit them simply because they have, in some instances, disobeyed him, and especially when the parent possesses the power to influence the child to a better course, and give him a disposition to love, reverence, and obey him. Well, all this is true with regard to our Heavenly Father. He will not disown his children because they sometimes disobey him, but he will, by the influence of the Holy Spirit, direct them in a better course, and influence them to love, serve, and obey him.
There is one more argument which we introduced, that we hope you will remember, and that is, we showed you in a former speech, that whatever might be the course of disobedience pursued by the child, it could by no means destroy the relationship between the parent and child; and that, should the child be guilty of a violation of the penal laws of the State, for which violation death was the penalty, nevertheless, the relationship remains the same, and, could the parent save his child under those circumstances, he would most assuredly do so. Well, if earthly parents thus love their children -- their own offspring -- how much more does our Heavenly Father love his children -- his own offspring! Now, to neither of those arguments did our friend reply. And why did he not? The reason is obvious: there could be no sensible reply made to them, for they are unanswerable. We therefore remark, in conclusion, in our old fashioned style, that notwithstanding the saints of God are in this wilderness of sin, surrounded with temptation, sorrow, and pain, they will be brought off more than conquerors, through him that loved them and gave himself for them. Hold up your heads, then, ye redeemed of the Lord, a few days longer; be faithful until death. Let the world say what they may, they cannot say worse of you than they have said of your dear Redeemer, for they called him a glutton, a wine-bibber, a friend of publicans and sinners, and, worse then all, they called him a devil. Well, says Jesus, if they did these things in the green tree, what shall be done in the dry? and if they called the master of the house Beelzebub, how much more they of his household? The great matter with us, dear brethren and sisters, should be to give the enemy no just grounds to speak reproachfully of us; and then, if your names are cast out as evil, rejoice and be exceeding glad, for great is your reward in heaven. But let us live soberly, righteously, and godly in this present world, endeavoring to keep the unity of the spirit in the bonds of peace. Yes, dear friends, let us endeavor to let our light so shine before men, that they may see our good works, and glorify our Father which is in heaven; and by this means we will adorn the doctrine of God our Savior, in all things, and show forth the praises of Him who has called us from darkness to light, and from the power of Satan unto God. And let me say to you, that you will not have to suffer much longer until your dear Redeemer will say, It is enough; come up higher; enter thou into the joys of thy Lord. Then, and not till then, shall the saints of the Most High enter into the full enjoyment of that rest that remains for the people of God; there the wicked shall cease from troubling, and the weary will be forever at rest. yes, they shall then come from the East and West, from the North and from the South, and shall sit down in the kingdom of God their Father, there to enjoy His smiles world without end.
We now accept the gentleman's challenge given yesterday evening, allowing him his own time in the year, and any number of days from four to twenty, and if we live we will meet him; and if we do not, some of our brethren will. [Here Mr. Franklin objected, on account of the distance and consequent expense.] We will say to the gentleman, and audience, that we will entirely obviate this difficulty, for we pledge our honor as a gentleman that we will defray all necessary expenses, both to and from, ourself. [The gentleman was now silent.] Well, we told the audience, yesterday, that we had heard such boasting before, and that it was done for special effect. We now commend you to God and to the word of His grace, which we know is alone able to save you.
Time expired.
