“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 in this world. If a heavenly feast awaits us on the other side of the river, why not partake of the heavenly feast on this 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 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 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 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 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 they dare do—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 the Teacher.
Soon after my return, I had a debate with Mr. Dickerson, of Park county, Ind. He was a Scotch Presbyterian—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 God wills, purposes the salvation of only part of 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 have all men to 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 one all things in 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 save all, to bless all in Christ. Does all mean part? 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 can subscribe 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 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. This language does not comport at all 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 our race. “We have seen and do testify that the Father sent the Son to be the Savior of the world.” 1 John iv. 14. “He gave himself a ransom for all, 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 of the whole world.” 1 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 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 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 of all. 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.