CHAPTER VIII.
76 lines✦
tonement—Change of views—Baptism 7 is himself immersed—Fanati-cism makes considerable advances—The Shakers come—Some of thePreachers and people led off. In 1804, my mind became embarrassed on the doc-trine of Atonement. I had believed and taught thatChrist died as a substitute or surety in our stead, andthat he died to make satisfaction to law and_ justice forour sins, in order to our justification. From these com-monly received principles, it would seem to follow thatall must. be saved, and that Universalism must be thetrue doctrine. If all were not saved, then it would fol-low that Christ did not die for all; and then Calvinisticelection and reprobation must be the true doctrine. I.indulged no doubt in my mind, that each of these twosystems was condemned by the Seriptures. - I studiedthe system of Andrew Fuller, but was obliged to con-elude, that it was only a subterfuge and a palliative ofthe two former systems of Calvinism and Universalism.The growing intelligence of the world must, and willsee it in this light. I determined to divest myself, asmuch as possible, of all preconceived opinions on thissubject, and search the Scriptures daily for the truth. I first examined the commonly received doctrine,that Christ as a surety or substitute, died to satisfy thedemands of law and justice against us, and paid ourdebts of suffering in our stead, by which we are justi-fied. This is equally the doctrine of Calvinists and theearlier Universalists, differing only in extent; the for-mer limiting the Atonement to the elect, and the latter,without limitation, extending it to all mankind. Theystand upon the same foundation. Now I inquired,what are these debts, paid by the death of Christ? Iwas answered by the one voice of all, they are death,temporal, spiritual, and eternal; and ‘that’ these werethe demands of the violated law, and injured justice ofGod. I then inquired, did Christ asa substitute, die a BARTON W. STONE. 57 natural, or temporal death in our stead? If so, whydo we all yet die? If the debt was fully paid by himfor us, can it be just that we suffer it. again? Did hedie a spiritual death for us? Why then do all, wheth-er elect or non-elect, suffer this death? All are desti-tute of spiritual life, are dead in trespasses and sins,have no desire for God, nor delight in him. Couldaholy law make such demands? Could the holy Jesuspay such? Impossible. I farther inquired, did Christsuffer eternal death, in our room and stead? © Impossi-ble; for he arose from the dead the third day, and isnow alive forevermore in heaven. But the commonidea was suggested, he suffered what was equivalent toeternal death ;—he suffered infinitely in degree, but noteternally. This appeared to me a mere subterfuge, asunscriptural as it is unreasonable; for none but the in-finite God could suffer infinitely ; and as he cannot suf-fer, therefore the doctrine is absurd. Besides, eternalpunishment has no end, and to eternity the debt willbe unpaid, and until this be done justice cannot be fullysatisfied, and consequently there can be no justificationforever, on this plan. Again: I viewed the halite or surety, and theperson with whom he is connected, as one in law. Ifthe surety pays the debt, it is considered as paid by theperson for whom he was surety. Is this a justificationby grace, or of debt? Is it pardon or forgiveness? Iwas overwhelmed with astonishment to see the founda-tions of all the popular systems built upon the sand, andtottering, and falling at the touch of truth. The just-ly celebrated and eloquent Universalist preacher, Mr.Bailey, of Kentucky, acknowledged that the foundationof Universalism had never been. moved or touched tillthese arguments appeared; and from that time till hisdeath he ceased to teach the doctrine, as I have beeninformed. Driven from ‘ie foundation, I tried that of the Meth-odists—that Jesus died to reconcile the Father to us.This I found to be an unscriptural assertion. None of
✦