The light of truth, and pleasure of light...

Front matter

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THE

Contents

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Sect. 1. — Of the Magi notion of evil— who created it — The term Devil, not found in the Old Testament — Of the term Satan-Of the Greek term diabolos, translated Devil, in the New Testament — Of the origin, or parentage of the Devil. 13

Sect. II. — Of the Greek terms Daimonion, or Daimoniou and Daimon, translated Devil, or Devils — Testimony of Scripture to prove the Non-personality of a Devil — Of the destruction of the Devil. 21

Book Second

Sect. I. — Examination of the Hebrew words Sheol and Gehenna ; and of the Greek word Hades, and the pagan Tartarus. 75

Sect. II. — Hell Destroyed. — Lecture on 1 Cor. 15: 55. O Hell, where is thy Victory. By Rev. J S. Thompson. 300

Sect. III. — Further remarks on the words Sheol and Hades. Reasons for disbelieving in the modern use of these terms, urged, from scripture usage. 117

Sect. IV. — Further examination of the subject. Appeal to

the Scriptures relative to the first transgression. 149

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CONTENTS.

Sect. V. — Quotations from Dr. Campbell relative to Slieol and Hades, and Mr. Balfour's deductions from them. Further remarks by the Editor. 153

Sect. VI. — An examination of the only passage in the New Testament, where our Lord threatens the J-ews with Gehenna punishment. 175

Sect. VII. — The remaining places where Gehenna occurs in

the New Testament fairly examined. 189

Book Third

Sect. I. — Statement of the argument — Home-made Scripture No soul fit for heaven while in the body — The Almighty knew, of course decreed the destiny of all souls before he created them. 223

Sect. II. — Reasonable arguments — The carnal mind is the cause of sin — The facilities of the disimbodied soul to attain holiness — No authority to believe God is limited in his designs with the soul to the time of this life — All believe the soul can exist after death with all its faculties,— why not then be improved by means. €30

Sect. III.— The good and wise believe that God has not left the final destiny of man to his own actions and opinions — Remarks of Addison — Query relative to the situation of the soul alter death — How God will sanctify the soul after it leaves the body. 23$

Sect. IV. — If souls cannot be altered for the better beyond the grave, Infants cannot be saved — What it is to be bom of God — Idiots not fit for heaven — Those who never heard of Christ and God, not fit for heaven. 245

Sect. V. — Statement of another opinion relative to the origin of the soul — God could have prevented moral evil and human misery — The necessity and benefit of evil and misery. 254

Book Fourth

Sect. I. — Of the origin of sin — Fabulous account — True account-Sin not infinite, but finite. — Atonement. 26T

Sect. II — Second plan of Atonement, examined and refuted*

Remarks on its injurious effects. 280

Sect. III. — Third plan of atonement examined, and found wanting. Dishonourable to God, and injurious to man. 283

Sect. IV. — The personage of the Mediator who makes the Atonement, and his ability for performing the work. - 9t£

EDITORIAL ADDRESS.

When the subscriber undertook the printing of this volume for the publisher, he contemplated no higher duty, and no greater responsibility, than that attached to the labours of an editor. Circumstances, however, not within his control, brought into requisition his powers as an author, and that under very unfavourable auspices. For error in principle, he asks no quarter ; but he is confident in the belief, that the mantle of charity will be spread over those defects of arrangement and style which are almost inseparable from a hasty production. Had time and health permitted, the arrangement and classification of facts and arguments might have been more judiciously made, but he is thankful that no material error in the detail of facts, and no important defect in the deductions from those facts, has yet been discovered.

The extent of authorship for which the editor is specially responsible, is principally designated in the captions to the various sections. As different authors have furnished the principal portion of the several books, original matter was sometimes required to form the connecting links in the chain of facts and consequences. To designate this matter, is deemed super- Jluous.

Whatever may be the impression of those who are utterly unable to judge correctly, for want of data ; certain it is, that few could be induced to come out with arguments against a popular doctrine, unless sup^ ported by good testimony. That the evidence on which we oppose the common doctrines is valid, is shown by the fears and tergiversations of our ©ppo-

EDITORIAL ADDRESS.

nents, gendered by their fears. They feel the weight of our obvious conclusions, and dread the power which will finally crush their idols into the dust.

While many hope their own belief is founded in a lie, the shackles of superstition hang over them like an incubus, portending death. Their ghostly advisers admonish them to doubt the certainty of their reason, and the testimony of their senses, and they often give themselves up to the guidance of self-commissioned soul savers, for want of moral courage to resist.

The editor takes this opportunity of commending his labours, such as they are, t6 the kind providence of God, and the attention of his fellow men, in the full belief, that whoever reads with a desire to know the truth, will reap a due reward for his labours.

RUSSEL CANFIELD.

Hartford, May, 1827.

IXTHODUCTIOK.

That the publication of this volume should not be any longer delayed, the editor takes license to introduce a few observations relative to the subject matter.

Every person who believes that the Scriptures of the Old and New Testament contain a revelation of, the will of God, and a knowledge of the ultimate destiny of the human race, must perceive the importance of knowledge in relation to these subjects, or be the victim of an astonishing infatuation. If a person implicitly believes what may be asserted relative to these subjects, without an attempt to inquire into the truth or consistency of the tenets with which he is presented, he acts less judiciously than most men do in affairs of minor consequence. If he considers himself in duty bound to search the scriptures for light on these subjects, he will not rashly disapprove this attempt to bring long established tenets to the test of the written word. Truth will lose none of its brilliancy, and none of its value, by investigation. If the prevailing belief relative to the origin, personality, office, and endless existence of the devil be correct, it is worthy a careful reconsideration, and a discovery of the fallacy of another faith, will render the truth nearer and dearer, and its effects will be proportionably more valuable. But if, on the contrary, a careful examination of the scriptures, and a knowledge of the ancient use of language, supposed to convey the common ideas, exhibit the orthodox doctrine on this subject, as entirely groundless, will a single created being regret, that his mind is illuminated by the light of truth ? Can a creature be found in the wide creation of God, who would not rejoice in the destruction of evil, and the non-entity of a being clothed with immense power, immortal existence, and unmixed malice ? If such a one there be, he owns not the plastic hand of the All-Creating power of God. Let such a being be proved to exist, and he is a complete diabolos.

The same remarks are pertinent relative to the existence of a place of punishment called hell, in another state of being. If it be -a truth, that any one of the human family is in any way made Jiable to intolerable and unending pain, the knowledge of the fact, with the means of escape, if means can effect any thing, ought to be widely diffused. But if the tenet is not justified by the words of revelation, let a knowledge of the contrary fact prevail, and let our fellow sojourners understand it. To search the scriptures on this, and every other topic, is our bounden duty, and ought to be our ruling desire. Can an individual hope for the truth of future, interminable misery ? Can one pray for it, or rejoice in it ? No, certainly. Then let not our indolence prevail over our duty.

Look at the sects which compose the christian church ? See how widely they differ ! They agree not yet even on the rite of initia-

Introduction

tion into the church of which they profess to be members ! They anathematize and persecute to death each the other, even while they fellowship in essentials ! Some must be wrong — all may be wrong : and where is their certificate of infallibility ? Let us then refer to the law and the testimony, and prove ourselves lovers of the scriptures, by attending to its injunctions, and searching out its hidden treasures.

Before commencing the examination of this work, one fact should be known and well remembered. The facts which serve as the foundation of the arguments, are Scripture, and the concessions of the orthodox. The language and the connexion of the Scriptures, need no comment — the concessions were wrung from honest hearts, by the unyielding stubbornness of the most obvious facts. But whatever may be the impressions of the reader, let him not fear to read it. No belief can render more unhappy, than that of endless misery : nothing can therefore be lost — much may be gained. The editor of this knows the horror of that belief ; he now enjoys the soul rejoicing confidence of universal holiness and happiness.

The two last books are brief; they are merely intended as correlatives. If the two first are conclsuive, the succeeding ones may throw light on particular subjects, and assist in giving that light whose brillancy shall increase to the perfect day.

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SLBfflSIE ®2F fflffiTUffilE

Scripture proof of the Non-personality of the Devil, SECTION I.

Of the Magi notion of evil — who created it — The term Devil, not found in the Old Testament— Of the term Satan — Of the Greek term AtzGoxos, translated Devil, in the New Testament — Of the origin, or parentage of the Devil.

A position is advanced by schoolmen, which merits our candid attention ; it is as follows : That which existed a parte ante, must exist a parte post. In other words — That which has existed from eternity, must exist to eternity. The doctrines taught by the Magians of Babylon, the Doctors of Divinity of that day, supposed two eternal principles to exist, which were personified, and named, the one which presided over light, or heaven, Orasmasdes ; the other, which ruled in darkness, or hell, Ahrimanius. These two principles, thus personified, were supposed to exercise an uncontrolable influence over the destinies, and to conduct at pleasure, the affairs of men. To correct this absurd theology, appears to have been the design of the Deity, in his message to Cyrus, by his prophet ; who declared, " I am the Lord, and there is none else, there is no God beside me : I girded thee, though thou hast not known me : that they may know from the rising of the sun, and from the west, that there is none beside me : I am the Lord, and there is none else : I form the light, and create darkness : I make peace, and create evil : I the Lord do all these things."*

What is evil ? whence its origin ? has been the fruitless inquiry of the learned and curious for ages. The consequences resulting from the existence of any thing or principle, must define its quality, and decide its merits. And it is necessary to observe the distinction between the operation of a principle, and its final result. The man who wantonly severs a member from the body of his fellow, cannot compensate him for the loss, the act is evil in its operation, and an injury in its result. While the skilful amputator, who separates the gangrenous from the healthy part, and restores the sufferer, is entitled to the gratitude and veneration of the recipient. Thus are we taught to view the Great Physician, who heals the moral maladies of men, and advances them progressively toholinessand happiness. The question of origin is answered. " I the Lord create evil !" The time is ascertained by a reference to the beginning of the chastisements of man. The end is seen in the purpose of God, who " will finish the transgression, and make an end of sins."

The second person in the duality of the Persian doctors, has, by an easy metamorphosis, become the devil of the moderns. And it is a fair presumption, that the Jews, during their captivity, imbibed the popular errors of the Magi of Babylon ; for they were notorious for going " a whoring after other gods." Neither has it been uncommon for untutored nations to imagine an evil principle or being, whom they have at-

* It appears that the above declaration of Isaiah from the Almighty, was made 712 years before Christ, 112 before Cyrus was born — 176 before the events noted in the verses were fulfilled.

This prophecy respecting Cyrus, made so long before he was horn, was shown to him by Daniel, at Babylon, in the time of Nebuchadnezzar's insanity, while he visited the place, when he was 37 years of age, and in 27 years afterwards he fulfilled the prediction.

See the History of Daniel, byM. Smith, pages 218 and 291 — see Isaiah 44 : 28, and 45 : 1 to 7.

tempted to propitiate by prayers and offerings ; while they have assigned to the good spirit, a complacency independent of their agency or actions.

It is worthy of remark, that the term devil, occurs nowhere in the Scriptures of the Old Testament. The term Satan, however, a convertible mode of expression, is found ; and it is recorded, that " when the sons of God came to present themselves before the Lord, Satan came also among them." But this should not excite surprise, since we are assured by the twelve disciples of Christ, that there was not only a Satan among them, but a devil also.

The term devils occurs four times in the Old Testament, as follows : " And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring." " They sacrificed unto devils, not to God ; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. And he [Jeroboam] ordained him priests for the high places, and for the devils, and for the calves which he had made." " Yea, they sacrificed their sons and their daughters unto devils." This testimony proves, beyond the possibility of confutation, that at a period posterior to the creation of man upon the earth, devils were something new. Also, that Jeroboam manufactured devils, as deliberately as the mechanic does his wares, and probably of similar materials !

We will now extend our inquiry into the New Testament, relative to the devil who tempts the human family, for it is evident the devils of the Old Testament, have no concern in this business. As the term devil frequently occurs in the translation of the New Testament, it would be superfluous to refer you to every passage. It is sufficient to examine the most prominent, where the original contains the appropriate and legitimate term.

It is proper to state, that the word A<a§oXos, rendered devil, is from a word compounded as follows ; 6<«, through, and €ctXXw, to cast — To dart or strike through — to stab with an accusation, <^c. Therefore, the term Diabolos, rendered devil, signifies an accuser, a slaw derer, an impostor.

Christ, addressing his disciples, says, " Have not I chosen you twelve, and one of you is a devil, 11 Here is no less than Christ's unequivocal declaration, that one of his disciples (Judas) is a devil. But a devil is not the devil, some will say, but is not the devil a devil ? We acknowledge, that we have no better evidence to prove Judas to be a real devil, in propria persona, than the testimony of Jesus Christ.

Again — We read "Even so must their wives be grave, not slanderers, sober, faithful in all things. In the original Greek, the word rendered slanderers, is diabolous, the legitimate word for devils ! The very devil that tempted Christ. Now we believe all God's threatenings will be executed — all the promises will be performed. But why exhort the deacons' wives to sobriety, #-c. and not to become devils, unless it is not only possible, but certain, too, that a contrary course would make them devils ?

We read, " Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same ; that through death he might destroy him that had the power of death, that is, the devil ; diabolos [that tempted Christ,] and deliver them who through fear of death, were all their life time subject to bondage." Has the devil the power of death ? Yes. In other words : The devil causes death. What is death ? " To be carnally minded is death. 11 Paul also says, " the wages of sin is death."- Thus we see, that the devil and death are companions ; they walk hand in hand. Wherever you find the devil, there you find death — that is, the carnal mind— and we never find death without finding the devil in company.

Now, we have a trace of him, we will inquire how came this death into our world ? This Diabolos, this devil, has the power of death, caused its existence, and brought it in his train. But how did it come ? Ans. " By man came death." The man existed before death, of coarse before the devil ; and this fact proves that the devil did not produce sin, nor cause man to sin, but the sin of man brought the devil into existence.

How came sin into the world ? The Scriptures say " By one man sin entered into the world, and death by sin''' — If death came, or was caused by sin, what has the devil to do with the matter ? Ans. If the devil has the power of death, what concern has sin in the business ? Here are sin and the devil claiming the honour of being the cause of the mischief, and each of them have the inspired writers for historians ! Now we believe both of them are guilty ; and as we never find death, but in company with the devil, and never find sin, except in company with death, we therefore, believe they are related, and belong to one family : and perhaps are one and the same, and merely called by different names, to suit the occasion — In proof of this we read as follows in the Scripture :

" And the great dragon was cast out, that old serpent, called the devil and satan, which deceiveththe whole world." What a deceiver, to deceive the whole world ! by how many names he is called ! He must have deceived Paul. Let us inquire of Paul, and learn by what name he calls him. " Sin, taking occasion by the commandment, deceived me, and by it slew me." Surely this is that old serpent, with another name, or something as mischeivous ; for this sin first deceived Paul, and then, not contented with having done that mischief, slew, or killed him ! This sin, of which Paul speaks, is most certainly, the very devil himself, or some one quite as bad, who, unsolicited, is performing his business for him !

2* l8 DEMONOLOGY.

Let us inquire farther, how this sin, or this old serpent, called the devil and satan, deceives pepole. It appears he deceived the whole world, Christ only excepted. . . .

We read that " Every man [Paul and Christ included] is tempted, when he is drawn away of his own lust, [desire,] and enticed : then when lust hath conceived, it bringeth forth sin ; and sin, when it is finished, bringeth forth death."

James calls the devil by the same name as 1 aul. He also makes man the progenitor of the devil— b irst, the man's desire— Second, the man's desire conceives — Third y after the conception, in proper time, the birth takes place, and the devil appears, and death in his company. How stubborn is truth ? But is this really that old serpent, of whom so much has been said? The very same. Look at him— view him well, so you can recollect his countenance, and beware ot his seductions. Remember the caution to the deacons' wives, and profit by the warning.

We are aware that the devil's portrait is not sutticiently coloured, and shaded, yet, to be seen to advantage by all, and will proceed in the delineation ot his features. In attending to this, it is necessary to notice a prominent error in the religious world, which has a tendency to lead the mind astray, and to produce absurdity. We mean the popular doctrine of the fall of man. It has been taught, that man was created immortal, and by sinning became mortal, or liable to disease and death. The Scriptures teach no such doctrine. The constitution of man, as ordained by his Maker, has remained the same, so far as relates to his mortality. The declaration which is mistaken for a denunciation of vengeance. " Dust thou art, and unto dust shalt thou return," is only a confirmation ot the truth, and its consequences as stated, of man s origin that he was" formed of the dust of the ground."

DEMONOLOGY. Id

Man, therefore, was as much dust before he sinned, as afterwards. Sin did not affect the constitution of his moral, or rather spiritual condition. What could, or what did the Maker expect to result from the work of his hands, different from that which experience has produced ? Common sense must answer — Nothing. The declaration of Christ is true now, was always truth, and will remain so throughout the wasteless ages of eternity. " That which is born of the flesh is flesh." Now for the devil. Of what is he born*? Ask James. He has told you of his origin, conception, birth, c£-c. Can the flesh produce a spirit ? If it Can, you may call that spirit devil, and give him all the rights of primogeniture which Milton conferred upon him. But, still the devil which is born of the flesh, cannot be older than the flesh. We are farther instructed, that the i; flesh lusteth against the spirit, and the spirit against the flesh." In other words, the desires born of, or produced by the flesh, are opposed to the spirit [or nature] of God in man.

We have seen that these opposing desires produce, when they conceive and bring forth, sin, or devil, which, when finished, produces death.

We will direct the reader's attention to a prominent passage, for the further elucidation of the subject. We read of man, after he had sinned, or produced death, that he was denied access to the tree of life ; evidently that he should remain dead for a season, until God's purpose shall be accomplished in man's redemption through Jesus Christ, who will destroy death, and sin, or devil, the cause of it, in such an effectual manner, that man shall be incorruptible and immortal. We take the liberty to read the passage corectly, and not to be fettered by an erroneous translation, " And the Lord God said, Behold the man is to become as one of us' 1 in the future tense ; " to know good and evil" and the connexion amounts to this, because he is not, in the present tense, like God, and is so ignorant as to know only evil, the Lord turns him out of the garden.

We have now seen that man's constitution is such as to make his subjection to vanity, or sin, not only a probable, but a certain event. " That which is born of the flesh is flesh." The Apostle declares. " 1 know that in me, that is, in my flesh, dwelleth no good thing. 5 ' In the name of reason, how can that come out of man, which is not in him? Paul add s, " JNow if 1 do that I would not, it is not I that do it, but sin that dwelelth in me." The Devil was in Paul, on his own confession. Do we not read of Christ, that " he was tempted in all points like as we are yet without sin ?" Again. " For in that he himself hath suffered, being tempted, he is able to succour them that are tempted." How was Christ tempted '? Let James and Paul answer. The man Christ Jesus was tempted as we are. How are we tempted ? " Every man is tempted when he is drawn away of his own lust and enticed." Christ, then, was drawn away of the lust of the body he bore, which was the same flesh and blood of which the children were partakers. How far was he drawn 1 Ans. He was drawn not so far as to have the lust conceive, nor bring forth, consequently, he did not sin, nor die ; that is, become carnally minded, as a consequence. Paul declares of himself, " 1 see another law in my members, warring against the law of my mind, and bringing me into captivity." The law in Christ's members, did not bring him into captivity. If it is objected that Christ had not in his flesh the evil propensities to combat, common to all mankind : We answer — Then he was not tempted as we are, and the account of his being tempted of the devil that tempts mankind, is incorrect.

Section II

Of the Greek terms Daimonion, or Daimoniou and Daimon, translated Devil, or Devils — Testimony of Scripture to prove the Non-personality of a Devil — Of the destruction of the Devil.

The more effectually to remove the stumbling blocks from the inquirer after truth, it is necessary to notice the varied translation of the same term, in the original. In all those passages which speak of persons being possessed by devils, the devils being cast out, and the sufferers healed, a different word is found. We read * Daimonion, — not t — Diabolos, This word properly signifies insane persons. Hence the declaration of James is to this amount — Thou believest in one God. Very good. The evidences of God's existence are so notorious, that even insane persons believe as much as this. This belief produces fear, unless it is accompanied with a true knowledge of God's character and purposes. An evil spirit was supposed to produce epilepsy, insanity, &c. Consequently, curing these diseases was termed casting out devils (or demons) destroying their power over the sufferers.

Christ was accused by the Jews of deriving this power from the chief of the evil spirits. This could not be ; for no spirit would contribute to his own downfal. He gave evidence that his power was of a higher order ; and counfounded their ideas of the Magian hypothesis. The Greeks had a catalogue, of 30,000 gods. Their heroes were deified, and their gods were exalted in proportion to their supposed prowess. When Paul preached at Athens " certain philosophers of the Epicureans and of the Stoicks, encountered him. And some said, What 'will this babbler say ? other some, He seemeth to be a setter forth of strange gods : because he preached unto them

Jesus, and the ressurrection." In the original * Daimonion ; our translators were pleased in this verse of Scripture to translate daimonion, gods, but in all other places where the term occurs, they have rendered it devils, or devil, which shows they believed the doctrine of a devil without the authority of Scripture. There were good and evil demons, in the opinion of the Greeks; and the Atheninas understood Paul to preach that Jesus had died and was now a spirit in another world : which they signified by the term demon, and considered him a strange one, not having heard of him. This is reasonable, considering their ideas of theology.

There is a species of prosopopceia, or pesonification, even in the Scripture, which authorises the firmest conviction of the truth of our position, relative to the personification of sin. Thus wisdom, " Wisdom hath builded her house, she hath hewn out her seven pillars : she hath killed her beasts ; she hnth mingled her wine ; she hath sent forth her maidens ; she crieth upon the highest places of the city," ty-c. It is therefore evident, that the personification of a thing, or principle, cannot be a creation of a person, or even a metamorphosis, by which one substance is changed into another. It is one of the helps to aid the mind of man, and increase his means of conception and knowledge.

Again : The doctrine we arc attempting to disprove, is an outrageous contradiction of the most prominent asseverations of God's prophets. For it is declared, " The heart is deceitful above all things, and desperately wicked." A devil distinct from man, then, is a'supernumerary in creation, and less deceitful and wicked than man. If the temptation is supposed to come from the vilest being, the man is more