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Written by Potter/Yates   


 MR. YATES’ TWELFTH SPEECH.

 MODERATORS AND CHRISTIAN FRIENDS:

I am happy to be with you again in this discussion. I was forcibly reminded by the silent form lying in the coffin in this house a few moments ago of how ear­nest and conscientious we should be in discussing these great and momentous questions. Silent lips seem to speak to us more eloquently and forcibly than those of the living. If I know myself I want to conduct this discussion in such a way that I will not be afraid to meet my words and arguments in the judgment. So I conscientiously, from the very depths of my soul, af­firm the proposition under discussion. [A funeral serv­ice had just been held, and the corpse of a wife and mother had been borne from the church. It is to this the speaker refers.]

In regard to my brother’s allusions to this tract of Brother Carpenter’s, I have not a great deal more to say. You heard the reading of the proposition. I am not here to defend the opinions of men; I am not here to defend the whims of my brethren; I am here to consider the great cause which we are discussing, and to show that it is authorized in the Scripture. If Brother Car­penter really slandered the apostles, I would be with my brother in condemning him, but I was giving my opin­ion from a charitable point of view. What Brother Carpenter said, or did not say, is of small value so far as the proposition is concerned. I will read the pas­sage to which my Brother Carpenter refers. Acts xi. 19: “Now they which were scattered abroad upon the persecution that arose about Stephen traveled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only.” Well, now, it does appear they did not seem to get the full import of the commission, as I said, for they preached to the Jews only. The commission was to all nations; but while God’s word is perfect, men are slow to learn. In re­gard to the scattered disciples preaching the word as they went abroad, the idea I presented to you was not that persecution prepared them for the work, but that God overruled it, as he does all things, to his honor and glory in the advancement of his cause. They were filled with the spirit of the gospel, and this was what caused them to preach it wherever they went. So much for Mr. Carpenter.

Missionaries do not arrogate to themselves, as my brother claims, the saving of the heathen. I think they are as far from that as any other class of people living. I will read further from the literature which my brother has been using. It is all right for me to in­troduce these witnesses. I will read from the Baptist Missionary Magazine, June, 1878, Vol. II., page 16. This is from a Christianized heathen, a heathen who professed to be regenerated, a native preacher, a Karen missionary from that Karen country where Mr. Carpenter was the leading worker, or the manager of the Bassein Mission. It was up in the mountains to­ward China. These people were wild and ferocious. Listen to the language of this man, and see if the lan­guage is identical with that of the Scripture: “The land is wide; I cannot occupy it alone. I have gone about, climbing mountain after mountain, until I am very weary, almost every day. If I had some com­panion, it would be easier, of course. Perhaps you will say that I praise myself, but it is not so. The Bassein Christians had confidence in me, and sent me this long distance. You are my relatives.” (He sends this back to influence his brethren in the Lord.) “Do not think I am leading an easy, luxurious life in the city of Bhamo, or on these mountains. Do not think that I am lazy or pottering over the Lord’s work. It is not so. Even though I am in the midst of the work, I am not fearful “—the tribes were fighting all around him there—” though I have the fever often, I am not discouraged. I work until I am tired out, and 1 will keep on working.” (Brother Potter’s doctrine is, sit still, and the Lord will save you anyhow. You are God’s sheep, and you do not even need to be fed. The Spirit will do that without the Word. That man would not have been up in the mountains if he had followed Brother Potter’s doctrine.) “Pray for me continually. Pray, too, that God will incline the hearts of many un­married young men to come and share in this work of God.” It is legitimate for me to refer to this, because I am showing the fruits of the work, and my Brother Potter claims that he sticks to the Bible all the time, and then runs to Rice and Campbell’s Debate when I press him for a proof-text. If he does not quit this, I fear I will have to sprinkle him, as he is becoming such a Presbyterian. He has quoted through his green book time and again, but I do not object to it, for he has to fill up his time.

Is the work authorized in the Scriptures? I have demanded of him many times to show a hint or sug­gestion in any passage, from Genesis to Revelation, that the Word is not indispensable in the work of salvation. The Foreign Mission work, and the gospel as employed in that work, are authorized in the Scriptures. That is the Bible upon the subject. If it is not in accordance with this Book, I do not want it. My Brother Potter tells us that the ministry and the Book are not necessary in the work of salvation. I will have him to show that from the Book. And now I will take up the Script­ures again. We will go back to this Book and see how it is. Let us read Acts xviii. 6—10. his proof-text in parrying my interpretations of Corinthians: “And when they opposed themselves, and blasphemed “—that is, the Jews—” he shook his raiment, and said unto them “—that is, Paul said this—” Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.” Paul was led by the Spirit, but he made a mis­take; he missed the sheep, didn’t he? They did not receive him at all. Now, if those people were not sheep, but were goats, how could their blood rest on their own heads, when they had not been elected from eternity? Next, we will go to the 10th verse. Paul was discouraged, and the Lord came to encourage him. He was being guided, wasn’t he? What was Paul do­ing? “For I am with thee,” the Lord says, “and no man shall set on thee to hurt thee, for I have much people in this city.” Now, does he say he has much sheep? I want to know if “sheep” is used in the Bible to represent a class, or particular individuals, regardless of character? We want to know the meaning of this passage. Why did Paul become discouraged? He was judging from appearances, but the Lord, who read the hearts of the people, knew there were many more in­terested in the message of salvation, and anxious to accept it, than appearances indicated. This is the rea­son why the Lord made this revelation to Paul. It was a prophecy unveiling to him the possible future, as well as the true state of his surroundings, to encourage him to continue preaching the Word to the Corinthi­ans. Suppose I admit, for the sake of argument, this morning, that my brother’s position is correct. He would still lose his case. Why? It was indispensable for Paul to preach the gospel to them, and the Lord guided him to find the sheep, if Brother Potter’s position is correct. We claim it is a command enjoined upon us to send the Word to the heathen. And the Lord urged Paul to stay and preach; but Brother Potter says, No. Authorized in the Scripture, is it not? “Go preach the gospel.” Preach it. It says to go and take it to them. So my opponent will lose his case, even if his doctrine of election is time.

Well, he says there are two salvations—a spiritual and a temporal. That is a beautiful thing. Then, a man may be elected from eternity by God—and God always carries out his purposes, and never fails—and yet lose his temporal salvation. It would be incomplete, wouldn’t it? When I pressed him in regard to the language of Jesus in the twenty-third chapter of Mat­thew, “O Jerusalem, Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings and ye would not,” he tried to explain it by saying that the Jews de­stroyed themselves nationally, but that the sheep were not destroyed. Then, there was something that God could not force them to do—he could not do it; and hence election, fixed from eternity, did not fix that. But it will not do. What destroyed them? It was the scribes and Pharisees, those leading religionists, who had rejected and crucified Jesus. Jesus said on a certain occasion, “Now they have no cloak for their sin.

Well, we will go back. Paul had to preach the Word to these heathen. We will go back to this pas­sage. Keep in mind that Paul was to preach the Word to them, and God encouraged him to do it. That is what he was there for. Now I will quote m Corinth­ians, i. 21: “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” There comes in your preaching at Corinth. It pleased God, by the foolishness of preaching, to save them that believe—of the world—of the heathen. I Corinthians vi. 9—11: “Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you.” Now, Brother Potter says we can­not prove that Paul’s going there produced the result of bringing them out of that condition—that they might have been saved without it. Just let him give a pas­sage of Scripture to show that—one single passage. We do not want him to go to his almanac, nor his Con­fession of Faith. I want the Book. Well, he says, how do you know but that they might have been saved if Paul had not gone there? I know, from the fact that it is not in accordance with the constitution of things, nor with God’s will revealed in the Word. It is not revealed in the Word, and I do not know any thing about it be­yond that. God’s Word tells us how to work, and what has been provided for us. It reveals the things that in­dicate the fruits of those principles, and I cannot go to any other source than the Book. Suppose an individ­ual is debating with Brother Potter, and that Brother Potter brings all the evidence in glowing terms which can be brought to prove the divine claims of Christian­ity from the Book; but suppose his opponent makes him lay down that book, and demands the evidences of the claims of Christianity from the results of its influ­ence in society, in the transformation of character, and in giving birth to good governments, and its results in civilization. When Brother Potter brings his required proof, suppose his opponent says, “Show me that that would not have been done without Christianity.” Would he countenance such an argument as legitimate? No, sir—not for a moment. How absurd! It is only a place to run into. It does not shelter him—that is all. If this objection of my brother were accepted as legitimate, it would overturn all the evidences of the divine claims of Christianity. It would destroy all the princi­ples of logic and completely incapacitate man as a finite being to prove any proposition by inductive rea­soning; for in every attempt to prove a proposition thus he would have to assume to know as much as God. You see what was the state of morals among members of the Church at Corinth before Paul went there; you see the state they were in after they received the Word. That is my argument. There is the result. The won­derful Change wrought in the social and moral condi­tion of the Corinthians is just the same as that wrought through the Foreign Mission work in the reception of the gospel by the inhabitants of the Fiji Islands. The same results are seen in the New Hebrides and all the islands of Oceania, in Southern Africa, in the islands of Sumatra and Borneo, in Australia and Madagascar, up yonder by the Black Sea (pointing to the map), along the coast of South Africa, in those valleys and mountains up in British America, and amid the ice and polar snows of Greenland.

I want to give you a case in point, and bring for a witness Mrs. A. K. Scott, who was a missionary to Assam. I know her. She was in my church four years, and I know that she is truthful. She is talking about the people of Tibet. She says: “They pray by ma­chinery; they have a barrel arranged after the manner ­of a coffee-roaster, and put a thousand or more slips of paper, on which prayers are written, into this barrel; they hire a man to turn it for them, and thus offer a great many prayers, without the trouble of thinking about them.” Some of those who pray thus are Brother Potter’s sheep. They do not even have to pray. That is fixed up so that somebody else just turns the crank for them, and grinds out their prayers. It is an easy way, isn’t it? That is the substitution. Somebody is hired to grind it off for them. According to what Brother Potter says, there are a good many of us around here -who need grinding for. Brother Potter will fix that up for you.

Now, I want to show you something in the creed of our brethren. “Principles and Practices of the Regular Baptist Church,” page 75: “Our being saved is the result of God’s previous purpose.” If he would explain that, I think we would understand each other. What Brother Oliphant means by our salvation being the result of God’s previous purpose is that we are saved as individuals by absolute election from eternity. Just what Brother Potter advocates is that Jesus saved his sheep when he was here. They were already saved when he went back to heaven. Every thing was fixed, and it was not left dependent in any way upon these agencies and means to save the sheep. They were al­ready saved. So the people up in Tibet that grind out the prayers are all saved, I think any one can see the absurdity of that thing. Understand me, we do not claim that the Word saves them alone. And right here I will read from our Confession of Faith on that point. Confession of Faith, page 27, Articles 38, 39: “God the Father, having sent forth his Son Jesus Christ as a propitiation for the sins of the world, does most graciously vouchsafe a manifestation of the Holy Spirit with the same intent to every man.” That is a wonderful hyper-Calvinism isn’t it? “The Holy Spirit, operating through the written word and through such other means as God in his wisdom may choose, or di­rectly without means, so moves upon the hearts of men as to enlighten, reprove, and convince them of sin, of their lost estate, and of their need of salvation, and by so doing inclines them to come to Christ.” I am not here particularly to defend Cumberland Presbyterians alone; but what we claim and embrace as a people is that the Holy Spirit does operate through the Word. It is God’s ordained means. God may have other means—and we dare not limit him, for we do not know—but there is one thing we do know—he does oper­ate through the Word; the Holy Spirit enlightens and convinces through the Word. We believe as much as my brother in the work of the Holy Spirit.

Well, Brother Potter complained yesterday morning considerable about my hanging their doctrines on a peg without discussing the question. I have been wanting to stand right to the proposition, because it is plain to be seen, if all he said is true, that the only question to be settled between us is whether the results over in those islands, and in other Foreign Mission fields, are identi­cal with the fruits described in the New Testament. If so, it indicates that God is at work there, even if God does it all. But in the afternoon he fell back on election again, so I shall have to meet him again on that. You noticed that I demanded of him yesterday morning to define the word “elect.” I demand it of him again. He has no right in this discussion to as­sume the meaning of a word, and base his argument upon it. I gave him the original. I want him to say whether my explanation is correct or not. That is all I ask; and I say again here, this morning, if he denies its correctness I will bring the authorities to establish what I have said.

Now, a word about his favorite—Jamieson, Fausset and Brown. When I had just read to him what this Commentary says about predestination, he of course put his own interpretation on it. I showed right from that passage that it indorses my position. If the Com­mentary clashes with the Word, then it is a bad wit­ness. So much the worse for the Commentary. Let me read Romans ix. i, 2. in which Paul is writing to the Hebrews of Rome: “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart.” Paul, what are you sorrowing about? The elect? No, he is sorrowing about the non-elect. “For I could wish that myself were ac­cursed from Christ for my brethren, my kinsmen ac­cording to the flesh”—those men that were the dis­honored vessels, my brother. In this 9th chapter, who are the Israelites? I will commence with the 5th verse of the same chapter: “Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen. Not as though the word of God hath taken none effect.” Look at that—“Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel.” Why, Paul? “Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, they which are the children of the flesh.”—i.e., Hebrews by natural birth—” these are not the children of God: but the children of The promise are counted for the seed.” That is, the real children of Abraham (and con­sequently of God) are his spiritual lineage, who be­come such by faith in the promised Messiah—by faith in Christ Jesus—the seed of Abraham, in whom all the families of the earth are to be blessed. Brother Potter touched a very delicate point here; I hate to bring it before a congregation, but as he has quoted it I shall have to refer to it. I am going to let his people see it, and let him manage it. It is this, beginning with the 10th verse of this 9th chapter of Romans: “And not only this; but when Rebecca also had conceived by one, even by our father Isaac (for the children being not yet born, neither having done any good or evil; that the purpose of God according to election might stand, not of works, but of him that calleth); it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.” You noticed how I defined that word “elect.” “The purpose of election” is brought about by com­pliance with God’s law—that is, the results of it. When did he say that to her? In her state of conception. When she had conceived, and the children were in an embryonic state, the Lord simply revealed to her that from the very make-up of the nature of the two chil­dren the elder should serve the younger; that is, that the offspring of Jacob, in their social and civil prestige as a people, should be superior to the posterity of Esau. The posterity of Esau, as a nation, was to be subordi­nate to Jacob’s posterity. This was verified in the his­tory of the two nations—Israel and Edom—of which Jacob and Esau were the respective progenitors.

By examining the marginal references of your Bibles you will find that when the apostle penned the words “As it is written, Jacob have I loved, but Esau have I hated,” he was quoting the language of the Prophet Malachi concerning Israel and Edom as nations. (See Malachi i.1- 3). Thus we see that this reference of Paul to God’s revelation to Rebecca, concerning the future of Jacob and Esau, does not teach the doctrine of absolute individual election to eternal life, from eter­nity, by the sovereign will of Jehovah, as it has been interpreted by my opponent in his argument. The apostle proceeds with his argument: “What shall we say then?”—that is, in reference to God’s dealings with the offspring of Jacob and Esau—“Is there unright­eousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have com­passion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.” The language of this sixteenth verse—” so then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy “—is an explanation of the eleventh verse, where it is declared that Jehovah made this prediction to Rebecca before the children were born, when there was neither merit nor demerit on the part of either, “That the purpose of God according to election might stand, not of works, but of him that calleth.” It was the will of Isaac that Esau should have the birthright blessing; and Esau, at Isaac’s com­mand, made every effort to obtain it, but failed. The Lord had given his word to Rebecca, and she, with her shrewd tact, operating upon faith in the promise of God, concerning her son Jacob, thwarted the will of Isaac and the efforts of Esau; she secured the bless­ings of the birthright to her favorite son, who in his very nature was fitted to move in the sphere these blessings required. This, in the end, proved a blessing to both Jacob and Esau in their posterity. Each na­tion was placed in the position for which it was best fitted, and led to move in the sphere to which it was pe­culiarly adapted. Thus, we see, in this election God has shown His mercy to both parties concerned, and hence in these events it is clearly revealed that the di­vine election is in accordance with the moral agency of man and the constitution of things—that is, God would not give the blessing of the birthright to Esau because it was Isaac’s choice, nor on account of Esau’s great en­deavors to obtain it. Esau did not possess the natural fit­ness to carry out what its trusts required, and God was too merciful to impose it upon him by granting the re­quest. So it was not of Isaac who willed, for of Esau who ran to secure the venison and obtain the gift, but of God who disposed according to his mercy. This explains also the fifteenth verse, concerning God’s sover­eign mercy in dealing with men. God is not controlled in his dealings with men by their whims and prefer­ences, when these preferences are not in accordance with the great principles and purposes of his divine government, nor for their highest individual welfare.

All of man’s desires and individual efforts cannot change God’s merciful and all-wise purpose. As we see in the history of Esau and Jacob, and their offspring, and in the history of the whole human family, and also in the trend of the entire teachings of the Bible, God deals with men in accordance with the make-up of their na­ture, and the relations and the attitude they sustain to him.

Of course there is no man that could devise the plan of salvation. We do not claim that; but we maintain that God has revealed it in his Word, and has given us this revelation of his will as a light to our feet and a lamp to our path. Hence it is of God that showeth mercy. “For the Scripture saith unto Pharaoh, For this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth.” “For this same purpose “—does that really mean that God raised up Pharaoh to do all those bad things? Does it mean that he was elected to do this? There is just as strong proof for this as the other, according to the interpreta­tion of my worthy opponent. Now, in the Bible some­times the divine side of events and doctrines is spoken of, and sometimes the human side, and sometimes both together. We will make this Bible from beginning to end contradict itself if we aim to interpret its teachings from a one-sided view of things, whether from the hu­man or the divine side. If this book is properly inter­preted, there is no such thing as contradiction in it. If I should induce a person to tell a lie, I am just as crim­inal as he is. The Bible says in some places God re­pents, and in other places that he does not repent. How do we reconcile these statements? In this way: God, in the operations of his divine government, moves along the great trend of the highway of law. He has revealed to man the universe as a unit and as man is the embodiment and expression of the universe, being created in the image of God, he is the very embodi­ment of law, and is thereby found to every department of the divine government, and supremely bound to his Creator and Redeemer. God, in his Word and through his Spirit, reveals to man the great trusts committed to him, and his responsible relations to his Creator, show­ing how he can move in harmonious cooperation with the divine purpose, and the fearful results of violating the relation he sustains to God and the divine govern­ment by living a persistent life of sin. Such a life de­stroys man’s harmony with his own highest nature, and brings him into antagonism against God and against all the forces of the universe. Suppose he repents: that places him in a different position; the universe and God are no longer against him, or he against God. Hence God, in some places, is represented as taking different stands toward man. But God does not change; man changes his attitude toward God. Therefore when it is said that God repents, it does not mean that he changes in his nature, but in the manner of his treat­ment of his subjects, because of their changed attitude toward him. Thus it is in regard to God hardening Pharaoh’s heart. It means that Pharaoh’s heart was hardened by violating the laws of his being, and neg­lecting the evidence, and abusing the privileges God extended to him. The different effects produced upon men by the influence of the gospel are conditioned en­tirely upon the different attitudes men sustain toward the gospel. I will quote this truth as expressed in Scripture language: “To some it is the savor of life unto life, to others the savor of death unto death.” It is like wax and clay in the sunshine—the wax will melt, but the clay will harden. So our hardening or our salvation is owing to our attitude toward God. It de­pends on how we comply with those principles, on our hearing and receiving the gospel. Now, I do not sup­pose there is a man here who will blame God as really hardening Pharaoh’s heart in an absolute sense. In the 19th verse is something that applies here: “Thou wilt say then unto me, Why doth he yet find fault? for who hath resisted his will?” Look at that! Paul is writing to the Hebrews. That is it. “Why doth he yet find fault?” He has resisted his will. “ Nay; but O man, who art thou that repliest against God?” Somebody had resisted. So it was with Pharaoh; his heart was hardened by resisting God’s will. “Shall the thing formed say unto him that formed it, why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor? What if God, willing to show his wrath, and to make his power known, en­dured with much longsuffering the vessels of wrath fitted to destruction.” According to my brother’s in­terpretation, this Scripture would teach a fine theology, a repulsive doctrine indeed. “Endured with much longsuffering the vessels of wrath fitted to destruction.” If God has fixed every thing from eternity, what is the use of his having trouble over it—over these very ves­sels of dishonor? Well, let us see. “And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory.” The dark background reveals the mercy and loving good­ness of God. If a man does wrong, the penalty shows God’s law is correct; if a man complies with the law, the blessings show that the law is good. “And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles?” I will go now to the thirtieth verse of the chapter, which Brother Potter used at the close of his argument about the remnant that was left—those few Hebrews that had accepted the Lord. Now the clay will be fixed up. “What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Be­cause they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone”—that is, Christ Jesus. That is the part of the clay that did not make a good vessel—the part that stumbled at the stumbling stone. All this, I know, is irrelevant to the subject, but my brother has hinged his whole argument on election. The thing, according to his doctrine, is fixed, and it does not matter the elected sheep will all come out right in eternity, without any agency employed.

Now my position; you know what I claim; that Jesus Christ was perfect man, as well as God. Man was created in God’s image; that image was not effaced, but defaced—blurred. Man’s faculties, unmarred by sin, are the very transcripts of God’s nature. Therefore the work of salvation, as wrought by Christ, the per­fect representative of the human, as well as the Divine —“the Lamb of God that taketh away the sin of the world”—was for every needy child of the human race. I am with his Commentary on that. I will give you Scripture for it; for the conditions of salvation are just the same now as when, in the old dispensation, the worshipers offered the lamb as a sacrifice in the tem­ple. The lamb sacrificed did not, within itself, abso­lutely save. The suppliant had to put his hand on it, and claim it as his, acknowledging his sins. Then what that lamb represented became his. And that is the way it is now, under the new dispensation, in re­gard to salvation through the death of Christ. Christ’s sacrifice alone will not absolutely save any responsible being. It must be acknowledged, accepted, and appro­priated by the sinner through faith. “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. 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.”

Now, I want to read from i Timothy ii. 4—7, to sus­tain this position: “Who will have all men to be saved”—this is Paul speaking—“and to come unto the knowl­edge of the truth. For there is one God, and one me­diator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time.” Does it say for the sheep? Brother Potter says God will save them anyhow, and that he does not use any instrumentality, unless he chooses to do so; lie could get along without any. But in the constitution of things as revealed in the Word, he “gave himself a ransom for all, to be testified in due time.” Paul, why did you not stay over in Tarsus? You would have saved yourself a good deal of trouble, and the sheep would have been taken care of anyhow. “Whereunto I am ordained a preacher and an apostle.” Ordained! I believe in that; set apart as a preacher. “I speak the truth in Christ, and lie not.” Where was Paul to preach—that grand old missionary, the colossus of the centu­ries? “A teacher of the Gentiles in faith and verity.”

Luke xiv. 16—24. Put that down and look at that for me, my brother: “Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden”—they always sent out a general invitation when they were going to have a supper, in the Oriental countries, so that every one invited would be without excuse for failing to attend the supper when the preparations were completed; when all is consummated a second invitation is given the invited guests, and it is considered an unpar­donable offense, in the country from which this figure is drawn, to refuse that invitation “and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse.” They were all invited, then. “The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and shewed his Lord these things. Then the master of the house being angry said to his servant, Go out quick­ly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the Lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, that none of those men which were bidden shall taste of my supper.” Now, that supper was made for them and the invitation ex­tended to them. Why did they not come to it? Was it the master’s fault? It was their own fault, was it not? Now, about his compelling them to come in; it was just like this, “The love of Christ constraineth us.” The meaning is, those poor people would feel they were unworthy to go to that wealthy man’s house; it was the urging.

I will turn again to Proverbs; I cannot get him to look at that book. Proverbs i. 24—31: “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof:”—he called, they refused, and set at nought his counsel—” I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.” “They shall call upon me, but I will not answer.” Was not there a time when they could have been answered, and also a time when they could not? “They shall seek me early, but they shall not find me”—why?—“for that they hated knowledge, and did not choose the fear of the Lord: they would none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.”

Ezekiel iii. 18, 19. He just lets me quote this all the time, and says nothing about it. And yet he says my position is not authorized in the Word. I want him to show a passage of his which I have not grappled. If there is one, I have overlooked it. “When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity.” Not give him warning? But

Brother Potter says that is wrong. Those men who have their prayers ground out in Tibet are elected, and will be saved anyhow. God does not say so, “But his blood will I require at thine hand.” Over here in Central Africa (pointing to the map), where hundreds of towns a few years ago were depopulated by the slave-stealers, and women and children bound and carried away in hopeless captivity, are now beau­tiful homes, where the missionaries have been at work. And yet my brother says it is not necessary. It is a pretty good thing, though, when they have it, he admits. These people will die and go to heaven, he says. What about those in this black land? Ezekiel says they will perish if they are not warned; and their blood will God “require at our hand.” “ Yet if thou warn the wicked, and he turn not from his wickedness nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.”

There are many other passages of the like nature that I might quote, but I have not much more time. But I will ask my brother, when he gets up to speak, to examine one text which I have quoted time and again. I will spend a moment here in reading the 11th verse of this 3d chapter of John, in connection with the 19th verse: “We speak that we do know, and testify that we have seen: and ye receive not our wit­ness.” “And this is the condemnation, that light is come into the world and men loved darkness rather than light, because their deeds were evil.” The condemnation of men, or that which causes them to be eternally lost, is rejecting the witness of Christ. Christ witnesses to the world through his people. Christ says of the work, as he designed it to be prosecuted in the days of the apostles, and as it is now carried on in the Foreign Mission field: “Ye are my witnesses”; “Ye are the light of the world.” The Church is also represented as “holding forth the Word of life.” My worthy opponent says that Christ, in the prosecution of the work of salvation, is not dependent upon the gos­pel as a means, nor on human agency. Then, why did the Saviour commission human agency and appoint the gospel as a means to be used in the work of salva­tion? Paul was an ambassador authorized of Jesus.

Let me turn to 2 Corinthians v. 20. I want to see the identity. Now, look at this matter: “Now then we are ambassadors for Christ, as though God did beseech you by us” (ambassadors, representatives of Christ with his message): we pray you in Christ’s stead, be ye rec­onciled to God.” And my brother says that the min­ister, in carrying the Word, is not an indispensable agent. Get your proof-text, my brother.

Ephesians vi. 17: “And take the helmet of salvation, and the sword of the Spirit, which is the word of God.” The Word ‘is the sword, the arm behind it is human agency, and the Divine force that guides and strength­ens the arm in wielding the Word is the Holy Spirit. Hence, in the gospel work, divine and human agency are inseparably connected, and therefore are authorized in the Word of God. Thus we see that the argument of my opponent, that the Word of God is not indispensa­ble in the gospel work, falls to the ground. “Go ye into all the world, and preach the gospel to every creature.” Well, he quotes from Isaiah liv. 13: “All thy children shall be taught of the Lord; and great shall be the peace of thy children.” I want now to show how they shall be taught of the Lord. Jesus said himself that those who came to him heard of the Father. How did they hear of him? How were they taught of the Lord? Turn to Hebrews i, 1,2: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he bath appointed heir of all things, by whom also he made the worlds.” “Spoken unto us by his Son “—that is how he does it; through Jesus Christ, and he is the Word of God. That Word is the gospel. Christ speaks to us in his words. He says his words are spirit, and they are life, and I have read to you that the gospel is the Word.

John xvii. 17—21: “ Sanctify them through thy truth: thy word is truth.” Now, Brother Potter emphasizes the work of the Spirit; I emphasize both the Word and Spirit. “As thou hast sent me into the world, even so have I also sent them into the world.” He says as the Father sent him, so he sends his servants forth in the work of salvation. If my brother thinks Jesus will save them all from their lost state, without any agency on their part, then he is a Universalist, and rolls them all over into heaven by the wholesale. “And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word.”

Ephesians i. 13, 14: “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed”—they believed after they heard the truth—“ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the pur­chased possession, unto the praise of his glory.”

Acts xv. 7: “And when there had been much dis­puting, Peter rose up, and said unto them. Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe.” It seems as if that was the practice in the primitive Church. Now, I will read a few passages from Acts viii, beginning at the 5th verse: “Then Philip went down to the city of Samaria, and preached”—just stop there a moment; Brother Potter would not have it done that way; we must not teach them to know the Lord; but Philip is dead and gone, and it is recorded— “and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did.” In verse 12 it said: “But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were bap­tized, both men and women.” Now, the 14th verse:

“Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John; who, when they were come down, prayed for them, that they might receive the Holy Ghost.” Well, now. Philip, after this great revival in preaching the word, was led by the Spirit to leave there. You know I have been preaching and teaching that the Spirit impresses us through the means and agencies. This is the 26th verse: “And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south, unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, a eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was return­ing, and sitting in his chariot read Esaias the prophet.”

 

Now, if the Spirit of the Lord does it all, in the or­dained plan of salvation, why did the eunuch need Philip’s help? “Then the Spirit said unto Philip”~ that is, by impressing Philip—” Go near, and join thy­self to this chariot.” The Spirit impressed this duty on Philip’s mind, just as the same Spirit impresses the minds of those who go to preach the gospel to the heathen. “And Philip ran thither to him, and heard him read the prophet Esaias, amid said, Understandest thou what thou readest?” Stop, Philip, Brother Potter says you are out of place; don’t you do that, sir; you are a missionary. Christ did not depend on means and agencies. “And he said. How can I, except some man should guide me?”—stop that, you have no need of the gospel.—” And he said, How can I, except some man should guide me”—that is it; go, and I will go with you, to guide them out of the dark­ness into the beautiful and blessed light of the Son of God—”guide me? And he desired Philip that he would come up and sit with him. The place of the Scripture which he read was this”—you know that it was in the fifty-third chapter of Isaiah, in the prophecy in regard to the sacrificial offering of Christ; I continue with the thirty-fifth verse: “Then Philip opened his mouth, and began at the same Scripture”—and what did he do?—” and preached unto him Jesus. And as they went on their way, they came unto a certain water; and the eunuch said, See, here is water; what doth hin­der me td be baptized? And Philp said, If thou believest with all thine heart”—what? believing, sir? with what?—”If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God.” And you all know the result—how he obeyed and went on rejoicing.

I would like to read more from the Word, if I had time, but I have given a sufficient number of proof-texts from the Bible to prove to any reasonable mind, beyond the shadow of a doubt, that the Protestant For­eign Mission work, as carried on in the heathen lands to-day, is authorized in the Scriptures, and in accord­ance with the entire trend of their teachings. Thus we know that the Foreign Mission work we advocate is of God, and that our missionaries are authorized and com­manded by divine authority to preach the gospel to the heathen. We have shown that those men and women, who are sent to take the gospel to those heathen coun­tries, were set apart to the work, in accordance with the Word of God, and that they were actuated and guided by the Holy Spirit, as were those who were sent forth in the beginning of the gospel work. I hold in my hand an authoritative and accurate work, enti­tled ‘The Great Commission,” written by Dr. John Harris, when he was president of Chestnut College, England. From this book I can show the historical connection and identity of the Foreign Mission work from the first century clear up to the eighteenth—to the time of the awakening and grand revival of the Prot­estant Church from its spiritual lethargy and inactivity to the realization of the great trust committed to it in the world’s evangelization, and which ushered in the present wonderful epoch of the Foreign Mission work. This I will not have time to quote now, as it is some­what lengthy, but will do so the first opportunity offered in my future addresses. I will spend the remainder of the time allotted me in this speech on noticing the bare assertion of my opponent, “That the Foreign Mission work is a failure.”

Through the work of the Methodist Episcopal Church alone we have a clear demonstration of the success of Foreign Missionary work, for Methodism itself is a child of the revival movement which ushered in the recent great epoch of Foreign Mission work. In the great gospel work carried on by the Methodist Epis­copal Church, in both the home and the foreign fields, we have a marvelous, living, and overwhelming testimo­ny of the grand success and wonderful triumphs of the gospel work in Foreign Missions, arid of the marked approbation and blessing with which this work has been crowned of God. The grand total of the member­ship of the various branches of the great Methodist family is about 5,000,000. Through their thousands of preachers and congregations, by their Church enter­prises, and educational, theological, and beneficent institutions, they have performed and are performing a won­derful gospel work in leading souls to Christ in both the home and the foreign field. They have missiona­ries, churches, and mission chapels, orphan homes and training schools, colleges and hospitals, publication houses and Bible depositories, in every land under the sun where heathenism. is to be found; and their labors are accomplishing wonders in the Lord. In the Chris­tian lands they stand in the very front rank as success­ful Churches in prosecuting the gospel work.

And all these Churches are the fruits of the For­eign Mission spirit, as I have shown you. Presbyterianism, also, was the fruit of the same gospel spirit; in fact, this is true of all the Christian Churches of the Protestant world. This is a remarkable exhibit. Meth­odism is the growth of a little over one hundred years, for it extends no further back than 1739, when John Wesley founded the religious societies in which the first beginnings of Methodism are to be found. It was a missionary movement much needed at the time, and the missionary spirit out of which it was born has ever since distinguished the Methodist Church.

Now I wish to read some quotations from others. One is from David B. Sickles, late United States Con­sul at Bangkok, Siam, who has enjoyed special opportu­nities for observing the missionary work among mixed populations. It is better testimony in behalf of the Foreign Mission work than that given by the missionaries themselves, for it is by an impartial witness: “Our American missionaries, in carrying the Bible into foreign lands, have opened up new avenues for trade, es­tablished our flag in distant ports, formed new treaties of friendship and commerce where none existed before, given employment to our merchant marine, taught the English language, so as to facilitate commercial trans­actions and introduce American books and newspapers. In my opinion they have accomplished more for our government, in extending our influence in the East, than all the consuls in the service, and the country could afford to pay them a handsome bounty for their disinterested labors.”

I quote again a report from the Missionary Herald, headed, “Not a Heathen Left”: “That is a grand sen­tence to write—better than can be written of Hawaii, where there are still heathen left, and where iniquity abounds. The Missionary Herald contains the news that on the Island of Peru, in the Samoan group, hea­thenism is extirpated. The missionaries write: ‘There is not a heathen now left at Peru, and though only eleven years have elapsed since teachers were received, they have built good chapels and mission houses at their own expense, have already begun to support their pas­tors, and purpose to begin to contribute to the London Missionary Society the coming year. And so they and we thank God and take courage.” I will now quote a report of the Foreign Mission work in the Island of Madagascar during the last fourteen years: “During the past fourteen years about seven hundred Protestant churches have been built in Madagascar, and all free from debt. There are twelve hundred churches, and eighty thousand Protestant communicants. These churches are self-supporting, and last year gave $20,000 for missions.”

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The Primitive or Old School Baptists cling to the doctrines and practices held by Baptist Churches throughout America at the close of the Revolutionary War. This site is dedicated to providing access to our rich heritage, with both historic and contemporary writings.