Joel Hume's First Speech.
HUME'S FIRST SPEECHON THE FIRST PROPOSITION.
Gentlemen Moderators, Ladies and Gentlemen:--I appear before you on this occasion under a character different and entirely new to anything that has heretofore been realized or witnessed by you. I have no doubt in my mind but that there is a deep and abiding interest in the minds of this congregation, at least, a great portion of them, to know and understand the truth. I will not call in question the honesty of the worthy brother who has just taken his seat; I will attribute to him the same honesty of purpose that I feel and believe governs myself. I do not feel that I have any ambition to gratify upon this occasion. I was thinking, while the brother was speaking, that I desired upon this occasion three things especially. First: The love of God in my heart. Second: The benign influence of the Holy Spirit to direct my course; and Thirdly: The honest and candid attention of the audience. Now, I desire these three things, and if the name of our heavenly Father can be glorified, and this respectable audience edified, I shall be abundantly rewarded for my labor upon this occasion. Our brother who has just taken his seat, has been candid and honest in the exhibition of his views in support of his proposition. He has told us plainly, that he believes in the doctrine of universal atonement; that the Savior did in his death and resurrection, redeem the race of mankind from the claim of the Adamic law, and in that redemption introduced a plan by which those redeemed might be saved. Notwithstanding I am aware of the fact that the great mass of the professed Christian world is on that side of the question, unfortunately, or fortunately, I am on the opposite side, for I do not believe the doctrine; so that I will be just as honest in the position I assume, as he is in his. That we may fairly and clearly understand the issue between us, I will remark that if he is right, I am wrong; and if I am right, then he is wrong; and if either or both of us are wrong, then there are thousands who are identified with us that are wrong as well as we.
There is certainly no subject that engrosses the attention of the sons and daughters of earth more important. It possesses such intrinsic merit that it is worth all others that we have ever thought of, because all other subjects have to do with this one. The benefits of other subjects end when our lives end; but this one carries us into eternity; consequently, every intelligent mind ought to feel deeply interested in knowing the simple truth as God has revealed it upon this great subject. The gentleman presents his first argument upon the necessity of an atonement for all men. Now, it is known to every person acquainted with the rules of this discussion, that I have nothing to prove on this occasion. The burden of proof is on him; what I have to do is, to disprove or to show he has not sustained his position. In the first place, then, I would remark that in view of the character of the great God that he has made us, that there is presented no idea that would for a single moment suffer me to believe that under any possible circumstances he might be disappointed. When we contemplate his wisdom and his power, we are irresistibly forced to the conclusion that his power is sufficient to carry into effect all his divine intention; consequently, if he possesses wisdom, understanding and power to accomplish--then, if his will is not accomplished, the idea is presented that God in some way suffers disappointment. Now, I think that can not be; for when I look at the Bible, I learn that he is of one mind, that he is the same yesterday, to-day and forever, without beginning, without end, and that known unto God are all his works from the beginning, and that one day with him is as a thousand years. I learn also from the sacred oracles, in view of the manifestation of his will as recorded by the prophets, this fact, when speaking of the character of God saying there is none else: I am God and there is none like unto me, I declare the things that are not, saying, my counsels shall stand. Now, with these remarks, you will discover that I can not consent to the idea that this Jehovah might be disappointed; but in the accomplishment of his will, he will never fail. This being the fact, I can not for a moment believe the sentiments advocated by my worthy brother. I can not believe that he sent his son to suffer for a single man who will ever suffer eternal pain. That there was a necessity for an atonement, is admitted, and it is also admitted that without atonement, salvation could not have been realized. But that the atonement is universal, I have yet to be convinced, for I am sure that we have had no evidence in the speech that has just been delivered, that sets forth this fact. The language of the proposition says that the Savior, by his death, made an atonement or satisfaction to the Adamic law. Did your hear any scriptures quoted touching upon that law? I confess I did not. But to proceed; when we examine the nature of an atonement and the consequences growing out of it, I am irresistibly compelled to dissent from the views of my opponent, or else acknowledge the doctrine we both disbelieve, and that is the doctrine of Universalism. What is an atonement? Have you ever thought upon the matter? To whom shall we go for information? You surely would not be willing to take my definition, and I would not ask you to; and he would not ask you to. To whom then shall we go to learn something in regard to the meaning of the term atonement? Now, I suppose that when men are ignorant like myself, they are compelled to take as true the definition which the wise have left upon record in the lexicons of the age. We have it here. Mr. Webster says, that atonement in theology, "is an expiation for sin made by the personal sufferings of Jesus Christ." Now, if that be true, if Christ by his death and suffering has expiated sin, and that expiation embraces the race of men, that all men have had their sins washed away (for that is the meaning of the term); if the race of men has thus been delivered, I ask, in God's name, how any of them is to be lost? For this reason, if for no other, I can not receive the doctrine taught by my friend. Now, I do not want you to forget what the meaning of atonement is, for you must admit that Webster has given a proper explanation of it.
I say, then, if all men are redeemed, all men are saved, or else they are gone forever; it must be one of the two. I will now remark, if that be the case, that he has made an expiation for sin, and that it has been done for the race of mankind; then, if any portion of that race fail to enjoy heaven, is not God disappointed? What did he send his son for? We are told, "to die for the race;" consequently God intended the salvation of the race, and accordingly Christ died to expiate the sins of the race; but now we are told that the race is not saved. Just look at this, and fix it up for yourselves. This is one of the reasons why I can not take the gentlemen's theory. We are told "that man is subject to the penalty of the law to its utmost extent." Now, if that is true, I learn from the inspired writers, that "cursed is the man that continueth not in all things that are written in the book of the law to do them;" consequently, if we do not continue to do all things that are written in the book of the law, we are gone forever, for the law is already cursing us, and unless we can redeem ourselves, some other character must do it. Now, suppose we can, how many times can we be involved under the law; and how many redemptions will we need from it before we die? For if the atonement made by the Lord Jesus Christ has accomplished the redemption from under the law, no act can place us back there; if it can, then who is benefited by the atonement? The law then holds its claims, and till those claims are satisfied, we are under its condemnatory sentence. I learn from Gal. iii, 13, "Christ hath redeemed us from the curse of the law, being made a curse for us;" that is the way we understand the redemption obtained by Christ.
The gentleman tells us that in consequence of the deranged condition of mankind by sin, for he says such was the nature of the fall that there was no help in angels or men; and he very beautifully alluded to the fact, that help could alone come from Jesus Christ. And yet, he seemed still to enforce the idea that the Lord Jesus Christ had in all his acts, in view, not only the salvation of what we sometimes term the Church of God, but had also in view the salvation of the race. He tells us that "the Savior possesses sufficient power;" that is admitted--nobody calls in question his power--it being infinite; he is infinite in wisdom and almighty in power, comprehending all things from the beginning to the end, and he will enforce his divine requisition in spite of every opposition. We think he will do it.
Now, of the quotation of Romans v, 12, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned." Now, the 18th verse: "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." Now, if the doctrine taught by my friend, is true, that the very same number that had been made sinners by the transgression, is made alive by Christ--if the free gift is come upon all men, as he (Stinson) says, did not that fit them for heaven? I would like to know what else a sinner can need, than what is presented here--justification unto life, the race of men justified by the death of Christ? I repeat, if they are justified unto life, what more do they need?
My dear friends, I ask you to think upon this. If the race of men is justified unto life, I ask, How can they be condemned? That is all I need as a sinner; let me be justified unto life, in the name of the Lord Jesus Christ, and I am saved. Now, 1 Cor. xv, beginning at the 19th verse. This is the last quotation I should have thought he would have taken to prove his doctrine. "If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept; for since by man came death, by man came also the resurrection of the dead: for as in Adam all die, even so in Christ shall all be made alive. But every man in his own order; Christ, the first fruits, afterward they that are Christ's at his coming."
Now, I propose this question: Is there an individual here who understands the language, who can, without violation of that language, set forth any other characters than Christ and his at his coming? Again, I repeat, and I challenge the learned world to answer me, Whether they can get anybody else, in that connection, save Jesus Christ, and them that are his at his coming? These are the only ones brought to view here; and this quotation will utterly fail to establish the position of my friend, that Christ died for the race of men.
Now turn to 1 Tim. ii, 4. We will read from the first verse to sixth: "I exhort, therefore, that first of all, supplications, prayers, intercessions and giving of thanks be made for all men, for kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty, for this is good and acceptable in the sight of God our Savior, who will have all men to be saved, and to come unto the knowledge of the truth, for there is one God and one mediator between God and man, the man Christ Jesus, who gave himself a ransom for all, to be testified in due time."
Now, I must say, my views of the character of God seem to be somewhat different to those of some persons. I do not desire to transpose one sentence in this book (the Bible). They suit me precisely, just as they are. Now, the Apostle says, "who will have all to be saved;" and yet we are told, forsooth, that all will not be saved. Now, I would just ask, if God will have it so--if he will have all men to be saved, and yet some of that "all men" that he will have saved, are not saved--is the will of God accomplished? Now, look at it; mark the language, that God will have it, and yet we are told they will not all be saved. There is no sensible man here who will say this is so. I understand, my friends, that the Apostle is here introducing, for the instruction of his brethren, a system of salvation that embraces the finally and eternally beatified in glory--I had like to have said, the elect of God. It embraces [but is not limited to] the whole human family that ever did believe the gospel, and these [the whole family of the elect] are the only men that will be saved; and we maintain that they will be saved. There is no mistake; God will not be disappointed.
Now, turn to 2 Cor. v, 14, 15: "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them and rose again."
Now, my worthy opponent told us that the ALL MEN brought to view here must mean--can not mean less than--the race of men. Now, admitting this for the sake of argument, the race of men are redeemed; consequently, unless something, in some way, gets them back under the law again (and in such a case, the consequences would be fearful), they are not only redeemed, but will be finally saved.
Now, I may as well commence right here as anywhere else to show, that, in reference to the meaning of the words all men, every man, the world, the whole world, etc., there is a vast amount of misunderstanding with the masses of mankind. I now take the ground that if these terms mean what our friend says they mean, then the facts that can be proved, and the consequences that would follow, would astonish with shame the congregation to-day. Well, what can be proved, if we admit the definition and explanation of our friend with regard to the meaning of these terms? I will prove that all living creatures in heaven and upon earth, and under it, and in the sea, and out of it, whether they be men or beasts, birds, fishes or reptiles, I care not what they be, I will embrace all; and if this word means what he says it means, I will prove that these all call upon the rocks to fall upon them and hide them from his wrath, for the great day of his wrath is come, and who is able to stand. That is not the worst. I will then prove that this very same "all things" praise God. Now, here is a paradox which no man can harmonize. If these terms mean what he say they mean, they never can be reconciled to the word of God. I suppose I had better prove it. Turn to Rev. v, 13. I know that the gist of this discussion turns upon the meaning of these terms. Now, mark: "And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, blessing and honor and glory and power, be unto him that sitteth upon the throne, and into the Lamb for ever and ever."
Now, have I proved my position? Now, just turn over this chapter, and you will see the whole of this contradicted. What does it say? "And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman and every freeman, hid themselves in the dens and rocks of the mountains, and said to the mountains and rocks, fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand?"
Now turn to Luke ii, 10: "And the angel said unto them, fear not, for, behold, I bring you good tidings of great joy which shall be to all people." Now, I maintain that the word ALL does not mean what my friend says it means; for here is an announcement which is declared to be glad tidings of great joy to all people, and yet it made one man mad. How good was this news to Herod, who, when he heard it, sent his men of war to kill all the little children under two years of age! If this was not good news to them, then the term all people does not mean the race of men. If otherwise it does mean so, then this news produced the strangest kind of an impression upon them.
Now turn to Matt. iii, 5: "Then went out to him Jerusalem and all Judea, and all the region round about Jordan; and were baptized of him in Jordan, confessing their sins; but when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, 'O generation of vipers! who hath warned you to flee from the wrath to come.'" Now, does all here mean every one? and does it include that generation of vipers? It says all were baptized of him in Jordan. If we start upon that assumption, I confess I do not know where we shall land.
Now, to Luke xvi, 16. I have noted it down here. My brother terms every man to mean the human race. "The law and the Prophets were until John; since that time, the kingdom of God is preached, and EVERY MAN presseth into it." Now, I ask you, has this been so in your acquaintance, that every man pressed into the kingdom? Has there ever been a time, in any state or nation, when every man pressed into the kingdom of God? If you will show that, I will acknowledge your position. Here, then, you see, it will not do to accept his explanation. Now, as to the term "world," although it is composed of but few letters, it has twenty-two different meanings; and out of that twenty-two, there is but one single one that refers to the race of men. When you go home, look at your dictionary, and examine it closely. Now, if this be true, is it not a very flimsy system that has set its foundation of salvation on one of these twenty-two meanings?
Again, Luke ii, tells us that, at a certain period, there was a decree sent out from Caesar that all the world should be taxed; not only the world, but all the world. What had he to do with any nation but the Roman Empire? Had Caesar Augustus authority to tax any nation but his own? He was exercising authority over the land of Judea, and consequently had a right to tax Judea. But now the decree goes out that all the world is to be taxed. I repeat the question, Does this all the world mean any body else than the people over whom Caesar exercised sovereignty? Every man knows that mighty prince had no more right to tax any other people than the people of Indiana have to tax those of Kentucky. The term all the world here simply means the Roman Empire.
We now come to Luke xix, 10: "The Son of Man is come." What for? what is his mission? My friend says it is to redeem or to make reconciliation for the sins of the Adamic race. Is there anything about that in the verse? if there is, I have forgotten it. Let us see, how does it read? "For the Son of Man is come to save that which was lost." [To Stinson.] Did he do it, sir? Now, here is a nice point--a close point. Now, the old Baptists take the ground that the Son of God did what he came to do. He come to do a work, and that work was to save sinners; and we substantially believe he did what he came to do, and that in every single instance; and that under no circumstance has the Son of God been disappointed in regard to his intentions. When on the cross, he exclaimed, "it is finished," he bowed his head and gave up the ghost. I believe it is a rule among debaters that the terms of the proposition and argument must be synonymous. Now, will you show me a single word here of the proposition under discussion, or anything like it? Now, understand me as believing that if the Son of Man came to save the lost, he did the work. We will now see Romans ii, 11: "For there is no respect of persons with God." And again in the Acts of the Apostles: "For I perceive of a truth that there is no respect of persons with God, but in every nation he that feareth him and worketh righteousness is accepted with him." Now, I would ask you, who are the workers of righteousness? Are you not aware that some have no fear of God before their eyes, and can we ever enjoy God until we are born again? Can we work righteousness until our affection for sin is killed, and our soul in love with God? Wherever an individual may be found that hates sin and who desires to love God, wherever you find an individual of that character, of that class, there is no respect of persons. Now, in Col. iii, 25, where he, the Apostle, is speaking of the obedience of children and servants, it is the same; no matter where he may be, or what character, in that particular there is no respect of persons, but everywhere these characters are received and acknowledged to be children of God. Now, with respect to the quotation from Isaiah xlv, 22, "Look unto me all ye ends of the earth and be ye saved, for I am God and there is none else." Now, what have the people, the Jews, been doing? They have been engaged in making idols of wood and stone, and bowing down to them and worshiping them; here Jehovah is reproving them for their idolatry; he calls to direct their minds from these idols; he tells them that they (the idols) can not see, there is no life in them, no heat in them--look not to these idols for I am God, I am the mighty God of all nations, east and west: therefore, wherever you are who desire salvation, look unto me, for I am God. That is the only idea presented here.
Matthew xxviii, 19: "Go ye therefore and teach all nations, baptizing them in the name of the Father, Son and Holy Ghost." Now, let us see, is not the command here to baptize as imperative as the command to teach? "Go ye therefore, teach all nations, baptizing them." Now, mark, baptize the nations you teach; will that explanation do? If that will not do, what will do? We suppose this will do: Teach all classes wherever you go, and baptize everywhere, of every order, class and character, that acknowledge the name of the Lord Jesus Christ. Hence, you see, we are bound to discriminate in these passages. We can not, to give the language its full force; we must understand the scriptures from the connection in which they stand. Again, "Go ye therefore into all the world, preach the Gospel; he that believeth shall be saved." Now, there is not a word here about redemption--about the Adamic law. There is not a sentence here about the proposition. Let us have one subject at a time--let us discuss the merits of the atonement, and when that is settled, then we can speak of the glorious gospel of the Son of God, saying, go ye, teach all nations; tell them that Christ has died and that in him alone is their salvation; let them know that he is exalted to give repentance; let them know he is the king in Zion; it is him that has died and had ascended on high; tell them this gospel brings the glorious news of deliverance, and promises a home in heaven to all them that believe. Now, friends, we should never allow out human sympathies to bias our minds upon this subject. We are here to investigate the truth. Now, if it is true that God loves all the race of men alike, everybody ought to know it. I once said to a brother minister, I will go fifty miles to hear you preach on a certain portion of scripture. (The portion I alluded to is in the ninth chapter of Romans, where it speaks of vessel of wrath fitted to destruction.) Our friend has told us that it was the divine wish and intention of Christ to save the race. O, that I might be able to comprehend, in the end of our sufferings here, the salvation of this respectable audience. To-day there is not a creature here that I would not take by the hand and say, come and go with me to Jesus. But while that is true, it is equally true that there are some who will not be saved. I had like to have said, some that can not. The reason why they can not, is because they will not.
(Time expired.)
