Benoni Stinson's First Speech.
After prayer by the Rev. Thomas Walker, the Hon. M.T. Carnahan, the president, rose and read the following proposition as the subject for the first day's debate, and of which Mr. Stinson took the affirmative, and Mr. Hume the negative:PROPOSITION FIRST.
"That Jesus Christ, by his death and resurrection, made a full and complete atonement or satisfaction to the Adamic law for the whole human race, and also a possible salvation for all men from actual sins."
MR. STINSON--
Mr. President, Ladies and Gentlemen: I rise before you as the affirmant of that proposition; and this I do, feeling the great responsibility which rests upon me in the undertaking. In the first place, I am aware that the proposition, however candidly believed by me, will be denied by my opponent; hence, strong opposition will be expected from that source.
The imperfection that attaches itself to humanity is sensibly felt by your unworthy speaker; hence, I do not possess the vanity to suppose that I shall be able to represent a system that will not be objectionable in many respects. I am aware of the strength of my opponent. He is a man who has frequently engaged in public debates. I am aware of his strength as a debater, and of his great influence as a minister in his own denomination. There is one consolation, however, that, up to the present time, all my acquaintance with Elder Hume has continued to confirm me in the first conviction I had of him, that he is conscientiously a Christian, and by deportment a gentleman. From such a source I may expect strong opposition, though I shall look for it in a gentlemanly and Christian manner. Secondly, I am aware of the importance of this undertaking from the magnitude of the subject that is to be investigated.
However much may be attached to the wording of our propositions, the debate or controversy will be discovered to be a controversy between general and particular atonement; one that is by no means new. The greatest minds, and the most brilliant lights of the church, have been brought into active effort on this subject, for the last fourteen hundred years, occasionally. The writings of these great men have become public property. Each side has been so thoroughly investigated that nothing very new may be expected on this occasion. I should quail before the importance of the subject, were it not that I have been deliberating and investigating and reading upon the subject for forty and three years; all of which time I have risked my salvation on my understanding of its truth. Believing, then, that truth is mighty and must prevail, I rely upon this great principle to enable me to bear an humble part in its support. I would invoke the divine assistance; I will look to the throne of grace; I would ask of him that said "Let there be light, and there was light," to guide me in the important undertaking.
The proposition has been read by the president; "That Jesus Christ, by his death and resurrection, made a full and complete atonement or satisfaction to the Adamic law for the whole human race, and a possible salvation for all men from actual or personal sin." The wording of this proposition may not be as perfect as it should be, but it is believed to be so definite that the people who are most directly interested in the debate may correctly understand it.
Our first thought is called to the doctrine that Jesus Christ, by his death, made a full and complete atonement to the Adamic law. In approaching this subject, I propose to make two brief arguments; the first is founded on the necessity of such an atonement or satisfaction; the second is founded on the ability of the character offered to make that atonement. Having briefly noticed these two arguments, we shall then endeavor to establish, by Scripture evidence, that the work was done.
Our first point of argument, then, is the necessity of such atonement being made. This will appear at once, if we take into consideration the condition of mankind on account of sin. This will bring us to notice the fall of man; original sin; the transgression of Adam and its consequences; though we do not, in the present argument, expect to notice this in detail, but briefly. The penalty of the transgression was death. It subjects man to the penalty in its widest range, in its most extensive meaning. The history of the transaction shows that he was driven out of the Garden, and it was pronounced upon him, that "dust thou art, and unto dust thou shalt return." This is not all. Having sinned against God, he forfeited his favor; he lost the moral image of God; he became corrupt, fallen, depraved and ruined; under condemnation and without help, he was unable to extricate himself from his fallen state by any ability he possessed in his ruined condition. It is not only true that he needed help, but also that without help his condition is hopeless, gone, and that forever! From the deep recesses of his dark and ruined soul rises the very position of his being, crying for help. When he was lost and condemned, help could only be communicated in a way consistent with the honor of that law and dignity of God's character; and here let me say, all the posterity of man was involved in this transgression. To what source, then, can he look with any degree of success? Not to man; not to his own arm; even if he turns his eyes toward the angels, he finds no created being able to undertake the work of relief. God sees his fallen state; God discovers his necessity, and, unsolicited, he introduces Jesus Christ to become a sacrifice, a redeemer, to make that necessary atonement to the law as satisfaction to justice; to open up or reveal a system by which man might not only be released from the guilt of original sin, but offered the salvation exhibited through the merits of Jesus Christ, and that it would be possible for all men to be delivered from personal or actual transgression. This meets the language of our proposition. I am glad to know that Jesus Christ possesses all the qualities requisite to this undertaking. We regard him as being of sufficient worth as an offering to satisfy the requirements of the law. We look upon him to be of that spotless holiness that would be calculated not only to satisfy justice, but atone to the law, and to magnify it and make it honorable.
The ability of Christ to affect or accomplish all that we have claimed for him to do, and asserted that he did do--his ability to perform this, we presume, will not be called in question. He was not only able and willing to take upon himself the great and glorious work, but willing to undertake the enterprise (if you might allow me the expression) of human redemption. Being able and willing to accomplish it, he possessed the wisdom; for in him was the fullness of the Godhead. We, therefore, bring these two arguments in connection with it, and feel some degree of boldness in entering upon our proof; believing, as we do, that possessing the power and ability, the willingness and wisdom, we shall find that he did perform the work; that he did make a full and complete atonement to the Adamic law. And here permit me to make a remark or two, by way of explanation, as to what we mean by Adamic law. It is the law that God gave to Adam. We use the words Adamic law to distinguish it from the law that God gave to Moses; so we hope there will be no difficulty over the word.
We will first call your attention to the text in Rom. v,12,18: "Wherefore, as by one man, sin entered into the world, and death by sin; and so death hath passed upon all men, for that all have sinned." Also, "Therefore, as by the offense of one, judgment came upon all men to condemnation; even so, by the righteousness of one, the free gift came upon all men unto justification of life." Here we have a parallel drawn between the sin of Adam and the atonement of Jesus Christ; here we have a parallel drawn between the fall of the first Adam and the righteousness and atonement by the second. I undertake to assert, in this connection, that the whole human race is represented by Adam in the transgression, and that they were all affected by original sin. When, therefore, the Apostle to Romans says, that by the disobedience of one judgment came upon all men to condemnation, I understand him to mean the human race entire. Hence, when he says that by the righteousness of one, the free gift came upon all unto justification of life, I understand him then, also, as meaning the human race.
This text, in my judgment, is directly in point, showing that the righteousness, that the death and resurrection of Christ, made a full and complete atonement to the law, or justification unto life never could have been the result. See 1 Cor. xv, 22: "For as in Adam all die, even so in Christ shall all be made alive," The passage continues: "But every man in his own order; Christ the first fruits; afterward, they that are Christ's at his coming."
The point that I will call your attention to is, "that as in Adam all die, even so in Christ shall all be made alive." This I regard a pointed proof of the fact affirmed by me and remarked to you, that here the Apostle is speaking of natural death; for it is in this chapter that he brings his masterly reasoning on the resurrection on the dead. Preaching on the language we have quoted, he takes up the monster Death and its sting, and the pains of human suffering, and death in consequence of original sin. He tells us, however, that even so in Christ shall all be made alive. My object in quoting this, in connection with the resurrection, is to show that it bears upon the atonement, and that the human race were affected or interested in the death of Jesus Christ, from the fact that if we fail to show an equal claim to the blood of the covenant, to the blood of the atonement, for all the human race, we may not fail to show that by virtue of Christ's resurrection all men are to be raised from the dead. Hence we argue, that as Adam placed all under the grave, through death, so Christ's death and resurrection releases them by raising them from the dead. Please to bear this point of proof in view: Christ's righteousness takes them out of the grave, not to be judged according to their works. We now call your attention to 1 Timothy ii, 4: "Who will have all men to be saved, and come unto the knowledge of the truth." Permit me to paraphrase this text. Let my worthy opponent not accuse me of wanting to change it. "Who will have all men to be saved and come unto the knowledge of the truth." My understanding of this would come from this reading: "Who is willing that all men should be saved, by coming to a knowledge of the truth." This is my understanding of it. See 6th verse of the same chapter: "Who gave himself a ransom for all, to be testified in due time."
Here we have the subject of the atonement introduced in the similitude of a ransom. And it is asserted by the Apostle to Timothy, that Christ gave himself a ransom for all, to be testified in due time. As I progress, allow me to say something with regard to its being testified. There was a time when he gave himself a ransom. That time was when he died upon the cross, and ransomed fallen man from the curse of the law. This glorious truth, this blessed and soul-cheering doctrine of a ransom was to be testified. It was a ransom for all, a salvation free to all, and that salvation was to be testified by a public demonstration of its truth, in all ages and to all men, and this would be in due time to meet the condition of every man.
We will now call your attention to 2 Cor. v, 14,15: "For the love of Christ constraineth us; because we thus judge, that if one died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." I understand the Apostle to say, that the boundless love of Christ constrained him to say that if one died for all, then they were all dead.
My friends, can any language be plainer? Let us, for the sake of argument, transpose it. The love of Christ contraineth us, because we thus judge, that as all were dead, so, one died for all. Does it change the meaning? Does it make it different in effect or principle? If one died for all, then were all dead; and if all were dead, then one died for all. There will, perhaps, be no controversy with regard to all being dead, or condemned by original sin. How my worthy friend will explain this to be otherwise, remains to be seen, when he stands in his place. The same principle precisely is taught to the Hebrews that is taught to the Corinthians, that Christ tasted death for all men. But we will quote a little more: "We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor; that he, by the grace of God, should taste death for every man;" I undertake to say that "every man," means the human race and that precisely the same doctrines are taught in Hebrews that are taught in Corinthians. The principle is founded upon the supposed admission of the fact that all were dead, that every man was dead; therefore, he, by his crucifixion, tasted death for every man.
We call your attention to the gospel by St. John iii, 16, 17: "For God so loved the world that he gave his only begotten son, that whosoever believeth in him should not perish, but have everlasting life." "God so loved the world;" I understand "the world" to mean the human race.
If my friend is capable of making it out to mean anything else, he will have the privilege of doing so. I understand it to mean all man-kind, all that needed help, in their fallen state. We continue the 17th verse: "For God sent not his son into the world to condemn the world; but that the world, through him, might be saved." He so loved the world that he sent his only son that the world might be saved by believing in him. Lest Nicodemus might misunderstand, lest the dark heart of the Pharisee might misunderstand him, he tells them he did not send his son to condemn the world, but that the world through him might be saved. Upon these words, "might be saved," upon these and many kindred passage, we rely for a possible salvation for all men. We will call your attention to Luke xix, 10: "For the Son of Man is come to seek and to save that which was lost." The very same idea is contained in each quotation: "That which was lost; that which was dead; that which had fallen, and was condemned." Now, look at Romans, second chapter eleventh verse: "For there is no respect of persons with God."
Here, this may afford us a key to understand why these declarations have been made; this may afford us a key to understand why it is that Paul said "all," in Romans; why it is that he said "all men," in another place; and "all the world" in another. Why could the Apostle, and other inspired writers use such indefinite language? Why could they boast of the love of God to the human race, and to the world? For the best reason, that God was no respecter of persons. Acts x, 34, 35. "Then Peter opened his mouth and said, of a truth, I perceive that God is no respecter of persons, but in every nation, he that feareth him, and worketh righteousness, is accepted with him." Peter and Paul seem to be of the same opinion, and I regard them as credible witnesses: Paul said that there was no respect of persons, and Peter was thoroughly convinced (which, by and by, was a very hard matter--it took a revelation from heaven to convince Peter of this great truth). Once he had believed that God was a respecter of persons; he believed that salvation was confined alone to the Jews; and that, therefore, God was a respecter of persons, but he was convinced of his error (and no man could help being convinced who saw and felt what Peter saw and felt). I almost hope my worthy friend will be convinced as Peter was convinced. I surely think a vision of less magnitude would bring him to a knowledge of the truth of this doctrine. Now, see Romans x, 12: "For there is no difference between the Jew and the Greek; for the same Lord over all, is rich unto all that call upon him."
Here the same doctrine is carried forth; no difference between the Jew and the Greek; the same Lord is rich unto all; carrying out the doctrine that the blessings of salvation are offered to all, to the Jew and to the Greek, to the barbarians and Scythians, to the bond and free of all countries and nations.
We will now take you back to the good old prophet Isaiah, xlv, 22: "Look unto me all ye ends of the earth, and be ye saved."
By the ends of the earth, I understand all men; salvation is provided, and is proposed or promised to the ends of the earth.
Now, to Matthew xxviii, 19: "Go ye, therefore, and teach all nations." Now, bear in mind, this is the language of the great commission, commanding them to go to all nations; it also commands "that shall be taught."
Now to Mark xvi, 15: "Go ye into all the world and preach the gospel to every creature;" carry the good news of salvation.
I ask, could language be more definite and general? The man who takes this commission in his heart, is told to go and preach to EVERY creature. Can you find a human being that he is not commanded to preach the gospel to? In the name of consistency itself, can he find a human being who is not interested to hear that gospel. Here is Luke's version of the commission. See Luke xxiv, 46 and 47. "And said unto them, thus it is written; and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The remission of sins being connected with repentance here, we regard it as being as extensive as the command to repent. Upon this we make our stand. Christ says, that as a legitimate consequence of his death and resurrection, repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. From this text we see that the promise of remission is a extensive as the command to repent.
We will call your attention to Act xvii, 30: "And the times of this ignorance, God winked at, but now commandeth all men everywhere to repent."
This is Paul's language at Athens; it is his language in that mighty appeal he made at Mars- Hill, when he discovered an inscription "to the unknown God." Here he refers to the darkness that covered the earth, before Christ came, he says God winked at it, but now he commands all men everywhere to repent. I can see no exception to this declaration--all men, everywhere. It appears to me to mean the whole of the human race, and I can not understand it in a more limited sense. He commands all men everywhere to repent, and that commandment is founded on the fact that repentance and remission of sins is to be preached by virtue of the death and resurrection of Jesus Christ.
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