The Universalist's assistant

Front matter

"I

Ti

UNITED STATES OF AMERICA.

Chapter I

Importance of religion — sources of information concerning it — need to be interpreted — exercise of the rational powers, the only safeguard against guilty error— Universalism not a negation, but an affirmation— its transcendent beauty — the one thing needful in certain cases.

Chapter II. Miscellaneous Objections Considered

Page.

Section I. The Safe Side, 30

Belief alone, not an infallible surety of salvation — not a subject of prudential considerations — the belief of Universalism as safe as any other ism — men approved or condemned according to their characters — prudence demands the belief of Universalism.

Section II. The Safest Side, 43

Importance of belief—endless misery tends to form a character unlike that demanded by Christianity — Universalism favorable to the formation of Christian character — unsafe to believe its opposite.

Section III. Christ and his Apostles incompetent Teachers, . 53 The Scriptures not designed to explain and enforce a system of dogmatic theology — all errors not corrected by Christ and his apostles — this objection lies equally against Christianity and Protestantism — some of the most eminent Christians have been and are Universalists — persecution and wickedness have prevented the more general prevalence of this doctrine.

Section IV. Why did the Preaching of Christ and his Apostles alarm

the Fears and excite^the Enmity of Wicked Men ? 73

Christ's and the Apostles' preaching alarmed men's fears, and awakened

their enmity — proving Universalism will not produce this effect — all

other isms in the same category — Universalist pulpit not limited to one

idea — perverse sinners always offended at rebukes.

X CONTENTS.

Page.

Section V. Universalism inconsistent with the Character of God

as a Rewarder. . . . . .80

Punishment means, not ends — probation— present conduct and future Condition intimately connected.

Section VI. Universalism inconsistent with God's Mercy, . 85

Universalism and the Bible err in the same direction — nothing unmerciful in rewarding men according to their works.

Section VII. God treats the Righteous worse than the Wicked, . 88 Founded upon the idea that all men enter upon a state of felicity immediately after death — a blessing to be killed if immediately happy.

Section VIII. There is no such thing as Forgiveness, . . 92

Punishment not merely vindictive or vindicatory — punishment prospective and consistent with forgiveness.

Section IX. The Necessity of Repentance, .... 96 Number saved does not affect the necessity of the use of means — the relation of cause and effect not denied by Universalists — religion important if no connexion exists between the present and the future — this connexion defined.

Section X. Universalism not needed by the true Christian, . 101

The unconcern of the wicked and worldly — Universalism dares not promise impunity to the most horrid and polluted of our race — endless misery tortures the purest and best only, in this world.

Section XL Universalism pleasing to the carnal heart, . . 106

The natural heart pure — Universalism not pleasing to the carnal heart, but offensive — at war with all wickedness.

Section II. Admissions of those opposed to Universalism, . 1 18

Aion and aidnios sometimes used in a limited sense — fatal to the position that they mean of necessity absolute eternity.

Section III. The Arguments by which it is attempted to fix upon the terms aion and aidnios the sense of Endless Duration, considered. . . . . .121

CONTENTS. XI

Page.

Formation of the word aioti — usage among the Jews — perpetuity of happiness and misery depends upon' the permanency of character— duration of each individual's happiness and misery contingent— usage against the sense of absolute eternity.

Section IV. Additional Considerations to show the terms aibn and

aionios do not mean " absolute eternity," . . 136

Statements of Lexicons— Classical usage— Scripture usage— usage by the Christian Fathers.

Section V. Conclusion, ....... 151

Used in a variety of senses — means an indefinite duration— spiritual — other words more decisive might have been used — misery will endure as long as men are bad.

Chapter IV. The Hebrew Word Sheol, Commonly Rendered Grave

AND HELL, CONSIDERED AS AN OBJECTION TO UNI-

VERSALSM.

Section I. Preliminary Remarks, ..... 160 Ground of controversy changed— difficulties arising out of this change in managing a discussion.

Section II. Admissions of the Learned, .... 162 Change in the tone of remark by those opposed to Universalism — may mean a world of woe — hazardous to affirm more.

Section m. An Exhibition of the Usage of Sheol, . . . 164

Means the under-world, or state of the dead in general — inhabitants and their employments — men sent to Hades as a punishment.

Chapter V. The Greek Word Hades, Commonly Rendered Hell

IN THE NEW TESTAMENT, CONSIDERED AS AN

OBJECTION TO UNIVERSALISM.

Section I. Preliminary Remarks, ..... 171 Change in the meaning of the term hades and hell — to be annihilated.

Section II. Classical and Jewish Usage of Hades, . . .173

^ Race of departed spirits — dark, unsubstantial and shadowy — having rivers and gates — inhabitants unsubstantial forms — employments the ideal of those here — division into Elysium and Tartarus — place of purgation — Jewish views substantially the same as those of the Greeks and Romans

XII CONTENTS.

Page.

Section EL New Testament Usage of the term Hades, . . 183

Jewish sense of the term Hades — the New Testament sense of this term.

Section IV. Exposition of Luke 16 : 23 186

A parable — designed to rebuke some of the notions and the perverse obstinacy of the Jews— represents two individuals, first in this and then in the future state — an argumentum ad hominem — impassable gulf between the good and bad in this world.

Chapter VI

THE GREEK WORD TARTARUS, RENDERED HELL IN OUR COMMON VERSION OF THE NEW TESTAMENT, CONSID- ERED AS AN OBJECTION TO UNIVERSALISM. 194

Description of Tartarus — not used in the heathen sense by the apostle —used in the sense of sheol.

Chapter VII. The Hebrew-greek Word Gehenna, Always Rendered

HELL IN THE COMMON VERSION OF THE NEW TESTAMENT,

CONSIDERED AS AN OBJECTION TO UNIVERSALISM.

Section I. Preliminary Observations. .... 200

Not used as the name of a place of endless punishment in Christ's time — not found in the Apocrypha — at variance with collateral ideas.

Section II. The Derivation of Gehenna, .... 208 Name of a valley— used as a figure of punishment in general, without reference to time when or place where it is to be inflicted.

Introduction

Religion, in its relation to man, as a moral and accountable being, who is, at the same time, mortal and immortal, destined to live on forever, as a spiritual existence, is emphatically the subject of subjects. There is nothing that so nearly concerns his highest and best interests as this. It is so, because it is what relates to that part of his being which is immortal, and which must be affected, for weal or for woe, as it is regarded or disregarded, not only during his fleeting physical existence, but on his entrance at least, upon the verities of the spiritual world. As is the character he forms under its influence, during his present mode of existence, such must be his character and condition when the soul is ushered into the unseen realities of the world of spirits. This position few well-informed and reflecting minds will question, 2

The kind of character we form, and that we may think necessary to secure our highest good, must depend very much upon the theological ideas we cherish. In other words, what we are as men, in our dispositions, feelings, principles and habits — all that goes to make up the character — bears a nearer relation to what we believe, theologically, than many seem to imagine. Indeed, it is very much to be doubted, whether any man's character will be any more refined and exalted than his theological views. The whole history of man, as an intellectual and moral being, goes to establish this position.^

Eeligion then, coming and claiming to present truths of such infinite and eternal moment to us, and calculated so deeply to affect our characters, and destiny, as moral and accountable beings, does it not demand, and ought it not to receive our most profound and earnest attention ? Many of its teachings relate to the world beyond the darkness and silence of the grave, of which we can know nothing, in the common acceptation of this term, in this mortal state. All we can learn concerning that state is from revelation alone. We may speculate and conjecture about it; but no voice from the home of the dead, comes to tell us what it is, what their mode of existence, or what their employment

* Universalist Quarterly, Vol. 1, Art. xxiv., p. 256. Biblical Repository, Vol. 9, New Series, Art. 1 for April, 1843, p. 253.

and their condition. All the light that is shed upon its impenetrable darkness, comes from the great facts of our being, and the revelations God has seen fit to make in the volume of inspiration.

Now both these sources of information need to be interpreted. They address our reason, and with this for a guide, we are to search for the truths they would communicate. And no other means are offered for our protection against error, in reference to this matter, than in relation to all other subjects presented for human belief. Our only protection against error, which involves guilt, is diligence and faithfulness in examination, an unprejudiced and candid spirit in weighing testimony, and sincere and fervent desires to know and receive the truth, whatever it may be. If, with such a spirit, we fall into any error, it will not bring guilt upon our souls, nor will God condemn us for it. But if such is not our course, the spirit and temper of our minds, and our desires, we shall bring guilt upon our own souls, if we fall into error, and subject ourselves to the rebukes of the Most High. And even if we escape all error and attain all truth, it will secure no reward, because it will result from circumstances, not from our own endeavors after it.^

* "^hewell's Elements of Morality, Vol. 1, pp. 243, § 336 and 327, § 455. Vol. 2, p. 113, eh. xiii. Harpers' Ed., 1845, 2 Vols. 16mo. "Undoubtedly the reception of a system, so pure in spirit and tendency as the gospel, is to be regarded

If such be the state of the case, how important it is, that we diligently and earnestly inquire after the truth, and give all that claims to come from God, a candid and fair examination, however widely it may differ with our present views ! We may not innocently sit down and give ourselves up to inaction, as intellectual beings, in reference to religion, under the vain and presumptuous notion, that we have attained all truth, without any admixture of error. The idea of our own infallibility or that of our sect, is no less preposterous and absurd, than the claim for the infallibility of the Pope, or any other saint of the Romish calendar.

What imperfect creatures we are ! How little do we know, much as we may boast of our intelligence ! With all the distinguishing powers God has conferred upon us, how little can we see ! How liable we are to be mistaken, even about the most ordinary affairs of life ! How constantly are we committing mistakes and falling into errors, even upon the most plain, simple and obvious matters that fall under our observations ! When we in general, as a favorable sign. But let a man adopt this religion, because it will serve his interest and popularity ; let him shut his mind against objections to it, lest they should shake his faith in a gainful system ; let him tamper with his intellect, and for base and selfish ends, exhaust its strength in defence of the prevalent faith, and he is just as criminal in believing, as another would be in rejecting Christianity under the same bad impulses." Channing's Works, Vol. 3, p. 320; Boston, 1841.

go forth upon the earth, the very grass, earth and stones, which we tread under our feet, are covered with the thick veil of mystery ! Whence came this grass, this earth, and these stones ? How does this grass grow ? Why is one kind of grass produced upon any given spot, rather than another ? Why is it green, rather than red, black or some other color? Why is the ground, in any given place, composed of gravel or sand, rather than argile, alluvium, or some other kinds of earths ? And these stones, of what are they composed ? What has given them their peculiar forms and appearances ? How many can answer such inquiries as these ? And yet the answers to most of them, are clearly within the range of our powers.

We are endowed with our five senses, to guide us in our connexion with the material world ; and yet, perfect as these are, the utmost wariness and caution, and continual effort is requisite to prevent us from committing mistakes. But with a full knowledge of all this, hardly a day passes but it is the witness of our betrayment into some error, much, perhaps, to our mortification, if not to our injury. With reason and experience to guide us in business, how many errors we commit in our calculations and plans ! Nor is the loftiest genius and the largest experience sufficient, to protect men against this liability.

If we are so much exposed to errors and mis- 2* takes, from the imperfections of our nature, in relation to things of every-day life and of the outward and material world, and so limited in our knowledge of those things, subject to the examination of the senses, can we regard ourselves as having attained all truth, and as exempt from all liability to errors and mistakes, in reference to that greatest, grandest, highest, and most sublime of all subjects, religion — that subject which deals with the mysteries of the soul, and the world to come ? And should not this very danger lead us to exercise modesty, humility and fear, in deciding upon the claims of our brother's peculiarities of faith, to consideration? Should it not lead us to pause, consider and examine, with the utmost fairness and candor, the opinions of others, before we venture to assume we are certainly right, or censure and condemn them, as in grievous and hurtful error ? This, surely, is one of the most plain and obvious inferences from these facts.

With these views of the importance of attaining religious truth, to the formation of a right character, and of our liability to error, I cannot but regard it as perilous business, for any one to shut up his mind against all new light upon the subject of religion ; to stifle all inquiry ; to smother every doubt about present views, as profane ; or to treat what is claimed from any respectable source, as truth from heaven, with neglect and contempt, before a thorough and candid examination of these claims has been made. In such a course we shall not be held guiltless by our Maker. It was this spirit which led the Jews to reject Jesus. Let us beware of its indulgence, lest we are found fighting against God, and are involved in a like condemnation.

Is it with these views, and for the purpose of aiding my fellow-Christians in their inquiries after truth, that this work is entered upon. Before entering upon it, a few explanations are necessary, that the author and his readers may have a fair understanding of each other's meaning and intentions.

The terms Universalists and Universalism are placed in the title-page, and will frequently occur in this work. Different senses are attached to these words, at the present time, in the religious world, even when applied to the denomination of Christians which bear that name, and used to describe their views. Hence it seems necessary that an explanation of what is intended by these terms, be made. What is Universalism? Who are Universalists?

I reply, Universalism is a doctrine, not a system of doctrines. I say it is not a system of doctrines, because many of those who are known by this name, hardly hold any two doctrines in common, except such as are held in common by all who claim to be Christians. They agree in but one doctrine as distinctive and peculiar to themselves, and upon which the name is founded. Let a system of doctrines be adopted, and the attempt be made to enforce it as Universalism, and those who now live together in harmony and good fellowship, would be alienated from each other, and the denomination torn into fragments. What, then, is this peculiar, distinctive and characteristic doctrine ?

I answer negatively, that it is not the belief, that all the consequences of human conduct are confined to the present mode of being, as is sometimes represented. Such a restriction of the meaning of the term, would convey the idea to the world, that the distinguishing faith of the denomination of Universalists, is the belief of a mere negation — that all the consequences of men's habits of thought, feeling and action, are confined to the state this side of the grave. But this is not, neither was it ever a fact. There never has been a time since the denomination had an existence, when more or less of the members, both clergy and laity, were not believers in the doctrine of future punishment, or that present conduct would affect the future condition of man. How false, then, is such a definition !

But such a representation is not only false in fact, but wickedly unjust. If thus restricted in its meaning, the term Universalism is despoiled of its distinctive character. It is no longer a proper name, pointing out a particular class of religionists, but becomes a common name, descriptive of a genus under which are several species. Admit such a definition, and the Deist and Atheist, who deny the truth of revelation, that man exists at all after the dissolution of the body, contemn public worship, and scoff at and ridicule all the great truths of religion, are as much Universalists, as those are, who believe in the existence of God, the truth of divine revelation, and human accountability; in Jesus Christ, and own him as their Master and Saviour; in the importance of social and public worship to man's progress in piety and virtue ; and in the doctrine of human immortality, and that every human soul shall at last arrive at purity and bliss, and endeavor to live devoted and godly lives ! And why ? Simply because all alike believe, all the consequences of human action are confined to the present mode of existence, while there is as wide a difference in their positions, as there is between light and darkness — the one believing, that this is the case, because man will not exist after his mortal dissolution, and the other, because all men will be cleansed from all moral defilement. How unjust and false, then, is a definition which involves such consequences !

I remark then, affirmatively, that Universalism, instead of being a mere negation, is a positive affirmation. It is the simple doctrine of the final salvation of every human soul. It is not the mere denial of the doctrine of endless punishment, but the positive affirmation, that all men will ultimately attain to holiness, and consequently to happiness. And those who embrace this doctrine, however widely they may differ in regard to other points of belief, are Universalists, theoretically.

Should I go more into detail, in denning what is meant by the term Universalism, by those who profess it, I would say, that they mean by it, not that the whole human family shall be delivered, so much from outward and material flames ; not from the unimaginable terrors of a world of woe ; not from everlasting perdition ; but from what is more to be dreaded — from sin itself ; from the evil of their own minds, which is the cause of what men do and are to suffer, as moral beings. They mean by it deliverance from the control of wrong principles and habits ; a purifying of all souls from all that is base and vile, in thought, affection and principle ; a removal of all the guilt and contaminations of sin ; a plucking of all souls from that hell of darkness and guilt, into which the soul of every wicked man is plunged ; that by being thus renovated, they are exalted to heaven. This is the fact in reference to both classes of Universalists. All the difference there is between them, in regard to this matter, is as to the manner of attaining this end. Those who believe the consequences of human action extend beyond the present state, suppose salvation to be attained in all cases, through each individual's own agency — the voluntary exercise of his own powers, under God's blessing ; and in so far as it relates to the present life, those who believe all the consequences of men's conduct are confined to this mortal existence, fully concur in this view. But they do not suppose this principle applies to another state. They think, that at death, or between death and the resurrection, all the corruptions of every human soul will be purged out, by some mysterious agency, wholly independent of the individual's volitions and the exercise of his own powers.^

Such is Universalism as it is understood by its friends ; and although there seems to be a wide difference, so far as practical tendencies and influences are concerned, between the views of the two classes, as to the manner of attaining this great end, they agree in maintaining, that holiness is indispensably necessary to happiness, in all worlds ; and it is on this ground, they are united together as one division of the church. They differ only in regard to the method by which this state of soul is attained, in the

# This view is only the popular view universally applied. That is, it is the popular view relative to those termed the regenerate, extended to all men, and I cannot see, if the regenerate are to have their fern remaining corruptions at death, purged out by some means, independent of their own volitions, or the exercise of their own powers, why the more numerous sins of the unregenerate, may not be removed in the same way and upon the same principle. The one is certainly as rational, and philosophical, and, indeed, scriptural as the other.

world of spirits, which manifestly involves important consequences, in its bearings upon the present conduct of men, for if the condition of the human soul, upon its entrance into a future state, is not to be at all affected by the character formed in the present state, the motive to effort, in cultivating a character in conformity with God's law, is manifestly much weaker, than under the view, that all holiness is to be attained, in all worlds, by the exercise of our own volitions and powers — that it is the result of action, not a thing mechanically to be conferred upon the human soul, by some outward or foreign agency.

From what has been said, it appears, then, that Universalism is the single doctrine of universal salvation, flowing out of universal holiness, without reference to the manner or method by which holiness is attained. In other words, it is the restoration of the whole human race to goodness and virtue, and, as a consequence, to happiness.

Against this doctrine, many objections have been urged, from various sources, and it is the design of this work to meet and answer these objections, for the purpose of removing the difficulties they present to many minds, in the way of embracing Universalism. This topic is selected, because no work exists at present, which covers thi3 ground, directly and specifically, that can be put into the hands of an inquirer, and the want of something of the kind is often felt. For direct proof of the doctrine, the reader is referred mainly, to works already in existence in abundance.

In the discussion of the several topics that will claim the attention, it will be the object to give it as much of an affirmative character, as is consistent with a negative position. In meeting the several objections that will pass under review, it will be the effort to throw as much light upon the general subject, as the extent of the work will admit.

The point of doctrine involved in this discussion, I regard one of transcendant interest and importance, aside from the consideration of its being a religious matter. When we look out upon the world, and see the scene of darkness, confusion and misery that is presented to the mind's eye — the strife and contention, sorrow and despair, degradation and want, sin and misery ; the human race debased and enslaved by unholy desires, by vice and crime, by wars and fightings, by domestic and civil commotions, and all the turmoil and wretchedness there is in the world, Universalism, like an angel of light direct from heaven, comes and tells us, that all this distressing scene shall give place to one of glory and peace ! It tells us, that God has so arranged things, that a time shall come in his infinitely wise and beneficent counsels, when a scene of order and harmony shall succeed to this of confusion and strife, and man become the universal friend of man. It tells 3 us a time will come, under the divine government, when every degraded, enslaved and suffering one shall be relieved, elevated and brought into the glorious liberty of the sons of God ; when sin and crime shall cease, all evil passions be hushed to rest, and order, harmony and love shall not only prevail throughout the vast domain of the Creator, but in every human soul ; and that all this shall be brought about through the mediation of Jesus Christ, acting upon human volitions.

When we look about us, and see how wide are the ravages of death — one after another of our neighbors and friends cut down on our right hand and on our left — leaving mourning husbands, widows, parents, children, brothers, sisters and friends, whose tears would make a mighty river, Universalism gently whispers in our ears, " Weep not;" for husbands and wives, parents and children, brothers and sisters, neighbors and friends shall all meet again, where sickness and death, sorrow and crying shall be unknown. It tells man, that a time will surely come, when there will be no bereaved husbands, no widows, no childless mothers, no broken circles of domestic love or social affection ; but all husbands shall meet their lost wives, and all wives their lost husbands ; all parents their children, and all children their parents ; all brothers and sisters, neighbors and friends, each other, no more to be separated forever ! It tells him every wound shall be healed, every lost one found, and not one of earth's unnumbered millions shall be missing from the sun-light of God's countenance !

Is not this a bright and glorious prospect for our race ? Who that has the heart of a man, must not contemplate such a consummation as the result of Christ's mission, with delight ? What can be more grateful, than such a view, to a pure, benevolent and Christian mind and heart? Pause and meditate upon it a moment, A fallen world elevated to God ! A family of prodigals returned in penitence and tears, to a father's house ! A race of rebels brought back to their allegiance to the Infinite One ! The universe attuned in every pulsation, in harmony with its Creator, its soul ! What more grand and magnificent spectacle could be presented to the human mind ! It is all the largest and most philanthropic heart can desire, and the most comprehensive and generous mind imagine.

Let not the reader say, as many have said before, " It is too good to be true ! " Nothing is or can be too good for the Infinite Father to do. But let this very excellence of the view, commend the subject to your most devout and serious attention, and make you feel that it is preeminently entitled to a candid and fair investigation. This is all its believers ask for it ; and if others cannot see as they do in reference to it, they can only lament their misfortune.

Besides this, there are circumstances in which men are often placed, when nothing but Universalism can meet the wants of the most pure, devout and pious minds and hearts. When called to part with children or friends upon whom our fondest affections are placed, by death, who have gone away without that preparation we may deem necessary for a world of bliss, upon entrance into the spirit-land, what can meet our wants, in the sad hour of separation, but a hope that there is yet room for them to return ; that the door of mercy is still open, and a Father's arms still extended to receive them, when they will turn toward him in penitence and faith ? This is what the heart desires above all things, in this extremity ; and the more pure and Christ-like it is, the more earnest these desires. But these desires cannot be answered, nor these wants met, except by Universalism. Is not this doctrine, then, worthy of the most profound attention of every human soul ? It surely is so ; for all are liable to be placed in these circumstances, and if we do not possess such a faith, we shall be left comfortless.

It will not do for us to try to comfort ourselves, in that hour, with saying, " God is just, and will do right with my child or my friends. " If such are our views of his character and his government, that we think he can consistently doom any soul to endless perdition, it will be a hopeless task to attempt to make our hearts feel, that such a fate is just, much less