Universalism not of God: an examination of the system of Universalism; its doctrine, arguments, and fruits, with the experience of the author, during a ministry of twelve years

Front matter

(lass

Rook n

AN

CHAPTER I. INTRODUCTION Page 7

CHAPTER n.

RELIGIOUS EXPERIENCE OF THE AUTHOR 12

CHAPTER m.

DIFFICULTIES OF UNIVERSALISM.

The System is New — Character of its Founders — Its Doctrines Destructive — Constantly Changing — Allied to Atheism — The Face of the Bible against it — Character of Universalist Societies — The Ministry of Universalism — It has no Sanctions 56

CHAPTER IV.

PROOFS AGAINST UNIVERSALISM.

Summary of Arguments against Universalism — Preaching of John the Baptist — Preaching of Christ the Lord 92

CHAPTER V.

PROOFS AGAINST UNIVERSALISM (Continued.) History of the Rich man and Lazarus — Parable of the Tares of the Field — The Judgment of the Last Day — Texts which express or imply Conditions 106

VI CONTENTS.

CHAPTER VI.

ARGUMENTS EXAMINED.

Twenty-two Principal Arguments of Universalists distinctly Considered Page 128

CHAPTER Vn.

FRUITS OF UNIVERSALISM.

Universalism does not produce the Fruits of tlie Gospel — Its downward Progress, both in Doctrine and Practice — It tends to Infidelity — It removes all Restraint — Character of Universalist Preaching — Universalism destitute of Benevolence — Testimony of Ministers who have renounced the Doctrine — Concessions of Universalists — The Doctrine leads to Suicide — Contains the Elements of its own Dissolution — Universalism in Europe 164

CHAPTER Vm.

UNIVERSALISM DISPROVED BY FUTURE AND ENDLESS PUNISHMENT.

A Future State of Rewards and Punishments alone answers the Universal Faith of Man on this subject — Our own Sense of Justice demands it — Perfect Justice cannot be attained in this Life — Actions of Men Live after their Death — God's Judgments in respect to this Life refer to the Future — Purposes of Future Punishment- — All will be Judged — The Judgment will be Final — The Pimishment Endless . . 218

CHAPTER IX.

ADDRESS TO CHRISTIANS IN RELATION TO UNIVERSAL^ ISTS AND UNIVERSALISM . . , • 247

[INIVERSALISM NOT OF GOD.

CHAPTER I.

Introduction

I HAVE thought that it would be appropriate to speak of my own experience upon the doctrine of Universahsm, and to make mention of the mercy of God as displayed in my conversion from error to truth. If my soul has been transformed, and my heart renewed, God has done it. If my feet have been taken from the way of death, — if my work is changed from leading souls to ruin, to turning them into the path of life, — the glory belongs to God. And if I shall ever be of any service in the kingdom of God's dear Son, and shine at last with those who have turned many to righteousness, the Holy Ghost has been the agent by whom it has been effected. Why, then, should I not first turn and give the glory to God ?

Vi CONTENTS,

CHAPTER VI.

ARGUMENTS EXAMINED.

Twenty-two Principal Arguments of Universalists distinctly Considered Page 128

CHAPTER Vn.

FRUITS OF UNIVERSALISM.

Universalism does not produce the Fruits of the Gospel — Its downward Progress, both in Doctrine and Practice — It tends to Infidelity — It removes all Restraint — Character of Universalist Preaching — Universalism destitute of Benevolence — Testimony of Ministers who have renounced the Doctrine — Concessions of Universalists — The Doctrine leads to Suicide — Contains the Elements of its own Dissolution — Universalism in Europe 164

CHAPTER Vm.

UNIVERSALISM DISPROVED BY FUTURE AND ENDLESS PUNISHMENT.

A Future State of Rewards and Punishments alone answers the Universal Faith of Man on this subject — Our own Sense of Justice demands it — Perfect Justice cannot be attained in this Life — Actions of Men Live after their Death — God's Judgments in respect to this Life refer to the Future — Purposes of Future Punishment — All will be Judged — The Judgment will be Final — The Punishment Endless . . 218

CHAPTER IX.

ADDRESS TO CHRISTIANS IN RELATION TO UNIVERSAL- ISTS AND UNIVERSALISM . • 247

[INIVERSALISM NOT OF GOD.

CHAPTER I.

IXTRODUCTIOM.

I HAVE thought that it would be appropriate to speak of my own experience upon the doctrine of Universahsnij and to make mention of the mercy of God as displayed in my conversion from error to truth. If my soul has been transformed, and my heart renewed, God has done it. If my feet have been taken from the way of death, — if my work is changed from leading souls to ruin, to turning them into the path of life, — the glory belongs to God. And if I shall ever be of any service in the kingdom of God's dear Son, and shine at last with those who have turned many to righteousness, the Holy Ghost has been the agent by whom it has been effected. Why, then, should I not first turn and give the glory to God ?

I speak of Universalism as one familiar with the subject. Its influence I felt in childhood : then learned I its doctrines. Its arguments are as familiar to me as household words. Its moral tendency I know too well ; its effect upon man, and the best good of man, I have repeatedly seen. Its results are uniform ; one tendency distinguishes it ; it bears one kind of fruit; it everywhere is peculiar for one sort of influence, and is ever characterized by the same eff'ects. Describe its triumphs in one place, and you describe them in all. Exhibit its tendency in one case, and you have a picture of the system everywhere.

My acquaintance with Universalism enables me to speak advisedly in relation to its practical tendency. An experience of years w^ith the system and its friends ; a settlement over one of the largest congregations of Universalists in the country, and an extensive acquaintance with the preachers of the system in all parts of the land, fit me to bear an intelligent testimony as to that system, and to state what I know and have seen.

My doubts touching the truth of Universalism were not of my own seeking. They

UNIVERSALISM NOT OF GOD. y

ca,me imbiddeiij and were unwelcome. I had no desire to leave Universalism : it was bound up with my earliest associations. I had resolved in life to defend it, and die in its embrace. I cannot describe my wretchedness when I found myself surrounded with doubts, and my system opposed by difficulties, that I could not remove. Against my wish, I was compelled to listen to those difficulties and objections. And when I sat down to remove them, I arose from my work convinced that the attempt had only added to the number and increased my labor.

Conflicts before unknoAvn assailed me. Distrust, fear, and perplexity, multiplied on each side, and well nigh overcame me ; and when I finally abandoned Universalism, the conflict cost me almost my life. Nor was it for want of determination, that these difficulties were not removed, and my mind set forever at rest on my former faith. But no relief or comfort could I gain until my refuge of lies was abandoned, and I, as a penitent, sought, and, as I trust, obtained, mercy at the foot of the cross of Christ.

In this book I shall, with Divine assistance, lay before you this whole process. I hope to do this in a kind spirit. It has been my prayer to my Saviour, that nothing may appear in this work which shall exhibit any spirit save that which he will own and bless. While I speak plainly, I wish to speak kindly. The only severity that will appear will be the severity of truth, and that I desire to ^^ speak in love." I have no animosities to revenge, no passion to gratify. I bear Universalists no hatred. I leave behind me many persons whom I would most gladly take away from a system to which they and I have been too long, and too fondly attached ; and which I believe to be a ruinous error, a fatal delusion. They are walking in that way which seems right to them, the end of which is death. I believe the whole tendency of Universalism to be baleful in the extreme to the best interests of our race, and that its ministry is engaged in the ruin of souls, and everywhere is stained with their blood. I speak from the character which my own labors have borne in that cause, and from my knowledge of the results of Universalism.

I shall meet Universalism as it is ; give the result of my own sad experience upon this subject, and say a few plain things in a plain

UNIVERSALISM NOT OF GOB. 11

way. I shall prove that Universalism has no claim upon any rational mind ; set forth the v/ithering power of error ; lift a warning voice, and bid all, not yet ensnared, to shmi a delusion, which, Avith a siren song, and with assm^ance of safety, leads down to everlasting despair all who trust its teaching.

In setting forth the reasons which have compelled me to abandon the system of Universalism, and leave that ministry to which I have devoted twelve years of the best part of my life, I simply respond to the call of the defenders of that system, and perform a work which they have professed themselves earnestly desirous to have performed. They invite, nay, they challenge inquiry. They are confident that Universalism is opposed because it is not miderstood ; they complain that their expositions of Scripture are mmoticed ; that their arguments in defence of Universalism are either not examined at all, or lightly passed over ; that doctrines are attributed to them which they have never received, and which they disavow ; and that those who speak of the moral tendency of Universalism, know not of what they affirm.

Chapter II

RELIGIOUS EXPERIENCE OF THE AUTHOR. EARLY LIFE.

My home was not a religious one ; the fear of God was not there. In my father's house there was no family altar ; no voice of prayer was there heard, no reading of the Bible as an act of worship. I never enjoyed the benefit of Sabbath school instruction ; no friend told me of God ; no one instructed me to lisp his name, or fear his law. I have no recollection of having ever passed a night in my life, till I was more than twenty years of age, in a house in which there was family prayer, or the reading of the Bible as an act of religious worship.

My earliest recollections as to religion are identified with Universalism. My first impressions upon the subject are very distinct this hour. I thought the Gospel was designed simply to teach that men would not be damned ; that, however men died, God would make all equally happy at death ; that the Bible, besides this, taught little else that was important or interesting j and, on the whole, was rather a dull book. The Sabbath I was taught to regard as a day of rest from toil, but not from sport ; and no one who had influence upon my childhood, interposed any restraint from my doing my own pleasure upon the holy Sabbath. When I was six years of age, my father embraced the doctrine of Universalism, and became a preacher of the system. Nearly all that I heard upon the subject of religion, was favorable to Universalism ; nearly all my relatives were of that faith ; and almost all my acquaintances held the same sentiments. Yery early I imbibed a hatred toward all systems that difiered from this. So soon were the seeds of error planted in my heart, — seeds watered by impure counsels, nourished by evil examples.

FIRST SERIOUS IMPRESSIONS.

When I arrived at the age of sixteen years, my attention was turned to the subject of personal religion. A seriousness prevailed among many of my associates, the influence of which 1 felt. Religion seemed to me a great concern. I thought that my life was not what it should be, and that, to be respected, I must change my associates. I knew that my heart was not right in the sight of God, and that to die as I then was, would expose me to the wrath of God. My feelings were enlisted and changed. I read the Bible with pleasure, and, in some small meetings, urged my fellow men to repentance.

Though my feelings were excited upon the theme of religion, my understanding was not informed. I had no settled religious opinions. I was then thrown into the company of Universalists, and their system was commended to my attention. I was invited and persuaded to attend their meetings, and was assured that Universalism and personal piety could harmonize, and that one would be the better Christian, the more devoted man, for receiving that faith. I found the advocates of Universalism frequently using terms which others employed in comiection with religious truth ; and, presuming them to be sincere, I fomid myself growing daily in favor with Universalism. I examined the arguments by which it was supported ; became familiar with the exposition given to difficult parts of the Bible : and as my early associations favored the claims of Universalism, I adopted the system when in my seventeenth year.

Believing that Universaiism could do for man what religion proposed to do, I resolved to enter its ministry. I made vigorous preparations for the public advocacy of my faith ; and my first sermon was preached in Medvv^ay, Massachusetts, in the month of August, 1828 ; at which time I was seventeen years and ten months old.

FIRST SETTLEMENT.

In the month of December, 1829, 1 removed to Vermont, to take charge of two Universalist societies. Havmg the most unboimded confidence in my system, I had no doubt that it would work a great moral change in men, and soon cause the wilderness to blossom as the rose. I used every exertion to spread Universaiism ; and preached with all the ardor of youth, and the fervor of sincerity. Universaiism was the only system that I ever embraced till my present views were adopted. By Universalists I was ordauied; and never was my name enrolled among any other sect 5.S a preacher, till my comiections were formed with Evangelical Christians in January, 1841.

At the very outset, I was mortified at the results of my ministry, and pained with what

I savv^ in those ^Yho were the loudest in their professions of regard for ^- the blessed doctrine/' as Universalism was usually called. I saw none of that reform which I expected would attend my preaching, though none needed it more than my personal friends : — ^no change for the better, although I saw many changes for the worse. Indeed, the practical tendencies of my preaching were not what I had expected to see. They were not what I saw attending the preaching of the Gospel in the very vicinity in which I labored. I was praised in the bar-rooms, and my health drank in almost every tavern in the comity. On the Sabbath, my congregations, most of them, came dhect from the tavern to meeting, and went as directly back to the tavern after the meeting. The intermission was usually passed in discussing the merits of the sermon, not always m the most decorous terms ; and in drinkmg my health, with their best wishes for my successful vmdication of the salvation of all men.

The opposers of Universalism, who were made sad at my success, who trembled for the rising generation, and prayed that such sentiments might not prevail, I considered to be a

U^1VERSALISM NOT OF GOD. 17

bigoted and illiberal class of men. Yet I was compelled to allovvr that they embraced the sober, the mtelligentj the religious portion of the commimity ; — that class of self-sacrificing men who upheld the sacred altar, kept the Sabbath holy, and feared God.

Those who attended upon my ministry were called the liberal party : yet few were so bigoted. Most of them were profane men ; a large portion were open disbelievers in the inspiration of the Bible ; and nearly all had been noted for their habits of Sabbath violation, passing the day in busmess or in pleasure. In all things save an attendance upon my preaching, they remained professedly, and really, the same. Men came together, but not to be made better. They came together to have their hands made strong in sm. The end of preaching, in their opinion, w^as to prove that there was no hell, and that all men would be saved.

^Vhen occasionally I urged upon my hearers the duties of life, and lightly reproved their vices, I v/as told that such preaching was decidedly illiberal, and very much like the Orthodox, as all Evangelical Christians are by them called. Nor were profaneness, gambling, Sabbath-breaking, or infidelity, regarded as in any respect inconsistent with a profession of Universalism. One of the officers of a Universalist society was in the habit of going into adjoining towns to hear me preach ; and I have known him repeatedly to pass nearly the whole of Saturday night in gambling with young men at a tavern, — young men whom he had invited to accompany him to meeting. I was very much troubled by these considerations. My labors were not attended with the good results which I desired, and which 1 knew ought to follow a system of truth. One uniform tendency accompanied Universalism in all places. One class of men hailed the doctrine, and wished the preacher abundant success. Whenever called to preach in a place which I had never visited, I knew what the character of my congregation would be before I saw it. Often have I been complimented with oaths ; heard the scoifer and the vile hope the good work would go on ; and been wished success in language too foul and offensive to be repeated. When I saw a man in my congregation of an intelligent appearance, I presumed him to be an infidel, and never in this respect was I mistaken.

I ever had but one opinion of the influence of true rehgion upon the heart and life. That my faith did not reform men. as did the preaching of Christ and the apostles, was certain. How, then, could my faith be correct, and yet be followed by such fruits ? For what pui'pose ^vas a system, marked by such tendencies as mine, sent from heaven ? Often, in the solitude of my study, such questions, searching and painful, would arise. A stilly small voice would seem to inquire, •• Does good attend your labors ? Are m_en made better by them ? Do profaneness. Sabbath-breaking, mtemperance, licentiousness, fly at the approach of your faith, and cease where it spreads ? Do religious fear, godliness, holiness, distinguish its reception among men ? What good are you accomplishing ? Who is ma,de happier or better by your ministry ?'' These reflections troubled me, and made me unhappy. But they did not shake m3" faith in my system. I thought that to be good, but men to be bad. I consoled nwself with the reflection, that the fault was in the professors of Universaiism, and not in the system.

REMOVAL TO HARTFORD , CONN.

In the year 1832, I accepted an invitation to remove to Hartford, Connecticut, and take charge of the Universahst society in that place. My labors were successful, so far as securing a large congregation v/as concerned. For me my society professed a great regard ; and in pecuniary matters, they did all that I could desire. But FxO good moral results attended m}?' ministry. I expected, and fondly hoped, to see in the state of Connecticut men of another class espouse my cause, and fruits spring from my labors different from those I saw in Vermont. The society was much older. Universalism was planted in that city in 1788, by Elhanan Winchester, one of the founders of the sect. It had age. It had enjoyed a seed time ; the harvest was ripe, and it was my work to shout it home. But the moral aspect of things in Connecticut Avas worse than in Yermont. The leading men in the society were avowed infidels, and of such the society had ever been composed. Its founders, those who built the meeting-house, and who, from the beginning of the society's existence, had sustained it, were open infidels.

UN1VERSALIS3I NOT OF GOD. 21

A very large number of the active men in the society under my charge, avowed to me their disbelief in the inspiration of the Bible. A rcajority of my committee, the clerk of the society, with seven-eighths of the pew-holders, were of the same opinion. My warmest personal friends, those the most regular in their attendance on preaching, the most liberal in their support of Universalism, women as well as men, were frank enough to tell me, in my parochial visits, that they had no more faith in the Bible than they had in the Koran. Some few, perhaps, read the Bible to find proof-texts of Universalism : but, for the most part, few opened it at all ; and in no case that I ever knew, was it read in the family as an act of religious duty.

They supported Universalism, they said, because they thought that superstition, as they used to call religion, should be checked ; that something must be done to keep their wives and children from being Orthodox : — the world, they thought, was not yet quite prepared for a full advocacy of truth ; and Universalism came so near their idea of truth, that it was the best thing the world at present would bear. Hence they supported its ministry.

But the absence of good moral results was not the only evil with which I was called to contend. I not only turned no sinner from the error of his ways ; called back no soul from the road of death ; but I saw positive evils attending my labors. Many who attended my ministry were grossly immoral, and more were waxing worse and worse.

On Sabbath evenings my church was usually crowded with young men. Many of these would leave the bar-rooms and dram-shops in the vicinity of the meeting-house, attend my lecture, and then retire again, at its close, to those places of infamy, and there pass nearly the whole night. They would drink my health, and praise me and my sermons in the awful words of profaneness and blasphemy.

My mind was not at ease. I knew those young men were made bold in sin, and strong in evil ways, by the doctrines they heard from my lips. I was oppressed beyond measure. I was not satisfied with the tendency of my faith. I did not wish to do my fellow-men an injury ; still I knew that many could justly accuse me as being the author of their ruin.

I was a young man, zealous, and full of hope — ^my religious opinions were based upon the reason of man, and the authority of those who originated them. Of the doctrines and character of the rehgious world, I knew nothing ; but with the character of those to whom I ministered I was soon made acquainted. The sight appalled me. Surrounded by a religious population, I was mortified at the result of my labors. When I attended a meeting of other sects I was convinced that among them was a good spirit, such as I found not among my associates. I was more dissatisfied with^tny system. Troubled with anxious doubts, pained with the moral results of my faith, worn down by anxiety and incessant labor, I was reduced by sickness and brought near the grave.

When I had in some measure recovered my health, I felt that I could not remain longer in Hartford. I resigned my trust, and resolved to seek a new field of labor. My faith in the ultimate salvation of all men was unchanged ; but upon many subjects my feelings and views were essentially different. I Avas compelled to reject ultra-Universalism, or that form of Universalism which limits all punishment to this life. I had preached more against the faith of other sects, than against the sins of my own society, i determined to be more practical ; to preach more upon the duties of life, and less upon the certainty of the salvation of all men.

SETTLEMENT AT SALEM, MASS.

My last settlement as a Universalist preacher was in Salem, Massachusetts. A short season of labor in that city convinced me that Universalism was the same everywhere. My congregation was one of the largest in Salem. The practical results of my ministry were the same as they had been in all other places.

I changed my style of preaching. I said little upon the subject of Universal salvation. I spoke on one or two occasions in favor of limited future punishment ; but in a practical point of view the results were the same. As salvation to all was certain, men had little fear of punishment, even if it ran over into the next life.

The more I reflected upon the system of Universalism, the more perplexed I became. I knew that my influence was not exerted for the good of my race. I labored hard, preached often, but felt that I was not advancing the good of man. Of the evil practical tendency of my faith, I had no doubt — I could have none. I was not as confident as I had been of its truth, nor as much so as I wished to be. Many arguments, and those the most popular among Universalists, I knew to be sophistical. Many texts of Scripture urged in defence of Universalism, I was convinced had no reference to the salvation of all men: and many parts of the Bible so plainly taught a diiierent doctrine, that I was distressed beyond measure. I could find no peace except when I banished the whole subject from my mind, and by a great effort turned my attention to something else. I wrote and preached often under the influence of doubts, that, at times, almost overwhelmed me. I once resolved to settle the case with my own mind, and put it at rest. I wrote a sermon in which I arrayed all that I could think of in defence of Universalism. The arguments from reason, nature, and the Bible, in favor of the salvation of all men, I presented in their strongest form. I wrote it under the influence of the most intense excitement, the most tormenting doubts, and to remove those doubts if possible. But the effort was not successful to my own mind.

I preached the sermon but once. My people requested it for the press : / gave it to the "flames.

My situation was a most trying and painful one. I was determined to chng to UniversaHsm. Yet I could not with all my heart defend it, nor remove from my mind the objections that rose against it. When I sought relief from my ministerial associates, I found them often deeper in difficulty than I was myself As they v/ould relate their experience, and unfold what they had seen of the moral results of Universalism, the effect was most startling upon tcly own mmd. As I heard men, who had been years in the mmistry, express their difficulty in defending Universalism ; call up objections to it more appalling than any I had ever heard from the lips of an opposer, and expose the sophistry of many popular arguments used in its defence, I was convinced, that if the world knew the objections w^ith Avhich the defenders of Universalism had to contend, no stronger proof of its falsehood would be needed.

To succeed at all, I was compelled to dismiss the subject of man's destiny altogether from my sermons, and say nothing in respect to the final salvation of all men, I could neither deny nor defend the doctrine. And I tr ought, if I should dwell upon the practical duties of life, and preach upon moral subjects, I might relieve m^^self from trouble upon this point. I Tvholly changed m^^ st^de of preaching, and attempted to mstruct men m relation to the duties which belong to this life.

This change in the subjects of m}^ sermons was soon noticed, and complained of. Some desired a little more doctrme. Others thought the youth ought to be hidoctrmated, and that the mmister ought to do it. From various sources, I would hear that strangers who entered my chmxh could not tell what my views were : and my society considered it a reproach that men could hear a Universalist preach, and not know whether or not he believed that all men would be saved. Vvliile others, out of a professed regard to my health and ease, desired me to preach some of my old sermons — the design being to obtain the doctrine which those sermons were known to contam.

My mmd was far from being at rest. My difficulties increased, and the evidence of my faith seemed to grow more and more faint. Most 2:ladlv would I have dismissed

28 UNIVEilSALIS3I NOT OF GOD.

this whole matter from my mind, but I could not. Though I was not now an advocate of Universalism — though for som.e months I had ceased to teach that all would be saved — still I was known as a Universalist preacher. I was settled over a Universalist congregation, and my influence was exerted in favor of their known sentiments. I had ceased to respect the system, or to feel much attachment to its advocates. I now felt that, as an honest man, I could not represent a system which was at war with the best interests of my race ; though I had not given up my faith in the final salvation of all men. After much anxiety and deliberation, I sent to my congregation a communication, stating that I could not serve them, unless I could do so without being considered a Universalist.